AN AVNSVVERE BY THE REVEREND FATHER in God Thomas Archbyshop of Canterbury Primate of all England and Metropolitane Vnto a craftie and Sophisticall cauillation deuised by Stephen Gardiner Doctour of Law late Byshop of Winchester agaynst the true and godly doctrine of the most holy Sacrament of the body and bloud of our Sauiour IESV CHRIST Wherein is also as occasion serueth aunswered such places of the booke of Doct. Richard Smith as may seeme any thyng worthy the aunsweryng Here is also the true Copy of the booke written and in open Court deliuered by D. Stephen Gardiner not one word added or diminished but faythfully in all pointes agreeyng with the Originall Reuised and corrected by the sayd Archbyshop at Oxford before his Martyrdome Wherein hee hath beautified Gardiners doynges with asmuch diligence as might be by applying Notes in the Margent and markes to the Doctours saying which before wanted in the first Impression Hereunto is prefixed the discourse of the sayd Archbyshops lyfe and Martyrdome briefly collected out of his Hystory of the Actes and Monumentes and in the end is added certaine Notes wherein Gardiner varied both from him selfe and other Papistes gathered by the sayd Archbyshop Read with Iudgement and conferre with diligence laying aside all affection on either partie and thou shalt easely perceaue good Reader how slender and weake the allegations and perswasions of the Papistes are wherewith they goe about to defende their erroneous and false doctrine and to impugne the truth Anno. M. D. LI. AT LONDON Printed by Iohn Daye dwellyng ouer Aldersgate beneath S. Martines Anno. 1580. Cum gratia Priuilegio Regiae Maiestatis A PREFACE TO THE READER I Thinke it good gentle Reader here in the begynnyng to admonish thee of certaine wordes kyndes of speaches which I do vse sometyme in this myne aunswere to the late Byshop of Winchesters book least in mistakyng thou doe as it were stumble at them First this word Sacrament I doe sometymes vse as it is many tymes taken among writers and holy Doctours for the Sacramentall bread water or wine as when they say that Sacramentum est sacrae rei signum a Sacrament is the signe of an holy thyng But where I vse to speake sometymes as the old Authors do that Christ is in the Sacramentes I mean the same as they did vnderstand the matter that is to say not of Christes carnall presence in the outward Sacrament but sometymes of his Sacramentall presence And sometyme by this word Sacrament I meane the whole ministration and receiuyng of the SacrameÌtes either of Baptisme or of the Lordes Supper and so the old writers many tymes doe say that Christ and the holy Ghost be present in the Sacramentes not meanyng by that maner of speach that Christ and the holy Ghost be present in the water bread or wine which be onely the outward visible Sacramentes but that in the due ministration of the Sacramentes accordyng to Christes ordinaunce and institution Christ and his holy spirite be truely and in deede present by their mightie and sanctifiyng power vertue and grace in all them that worthely receiue the same Moreouer when I say and repeat many tymes in my book that the body of Christ is present in them that worthely receaue the Sacrament least any man should mystake my woordes and thinke that I meane that although Christ be not corporally in the outward visible signes yet hee is corporally in the persons that duely receiue them this is to aduertise the Reader that I meane no such thyng but my meanyng is that the force the grace the vertue and benefite of Christes body that was Crucified for vs and of his bloud that was shed for vs be really and effectually present with all them that duely receaue the Sacramentes but all this I vnderstand of his spirituall presence of the which he sayth I will be with you vntill the worldes ende And wheresoeuer two or three be gathered together in my name there am I in the myddest of them And hee that eateth my fleshe and drinketh my bloud dwelleth in me and I in him Nor no more truely is he corporally or really present in the due ministration of the Lordes Supper than hee is in the due ministration of Baptisme That is to say in both spiritually by grace And wheresoeuer in the Scripture it is sayd that Christ God or the holy Ghost is in any man the same is vnderstand spiritually by grace The thyrd thyng to admonish the Reader of is this that when I name Doctour Stephen Gardiner Byshop of Winchester I meane not that he is so now but forasmuch as he was Byshop of Winchester at the tyme when he wrote his booke agaynst me therfore I aunswere his booke as written by the Byshop of Winchester whiche els needed greatly none aunswere for any great learnyng or substaunce of matter that is in it The last admonition to the Reader is this where the sayd late Byshop thinketh that he hath sufficiently proued Transubstantiation that is to say that the substaunce of bread and wine can not be in the Sacrament if the body and bloud of Christ were there bycause two bodyes can not be togethers in one place although the truth be that in the Sacrament of Christes bodye there is corporallye but the substaunce of bread onelye and in the Sacrament of the bloud the substaunce of wine onelye yet how farre hee is deceiued and doth vary from the doctrine of other Papistes and also from the principles of Philosophy whiche he taketh for the foundation of his doctrine in this point the Reader hereby may easely perceiue For if we speake of Gods power the Papistes affirme that by Gods power two bodyes may be together in one place and then why may not Christes bloud be with the wyne in the cup and his fleshe in the same place where the substaunce of the bread is And if we consider the cause wherfore two bodyes can not be together in one place by the rules of nature it shall euidently appeare that the body of Christ may rather be in one place with the substaunce of the bread theÌ with the accidents therof and so likewise his bloud with the wine For the naturall cause wherfore two bodyes can not be together in one place as the Philosophers say is their accidentes their bignes and thicknes and not their substaunces And then by the very order of nature it repugneth more that the body of Christ should be present with the accidentes of bread and his bloud with the accidentes of wyne then with the substaunces either of bread or wyne This shall suffice for the admonition to the Reader ioynyng thereto the Preface in my first booke whiche is this A PREFACE TO THE READER OVr Sauiour Christ Iesus according to the will of his eternall Father when the time thereto was fully complished taking our nature vpon him came into this world from the high throne of hys Father
the faithfull people Thus the Reader may see that I misreport not the Papists nor charge them with any other words then they doe write that is to say that the body of Christ is naturally and sensibly in the Sacrament and broken and torne in peeces with our teeth But saith Smith the meaning of Berengarius in his recantatioÌ was otherwise that the formes of bread and wine are broaken and torne with our teeth but Christ is receaued wholly without breaking of his body or tearing with our teeth Well what so euer the meaninge of Berengarius was his wordes be as I report so that I make no false report of the Papistes nor vntruely charge them with that they say not But how should men know what the Papists meane when they say one thing and meane another For Berengarius said that not only the Sacramentes be broken and torne with our teeth and you say he ment contrary that only the Sacramentes be broken and torne with our teeth Berengarius said that also the very flesh and bloud of Christ be broken and torne and you say he ment clean contrary that the flesh and bloud of Christ be not broaken and torne Well then would I faine learne how it may be knowen what the Papists meane if they mean yea when they say nay and mean nay when they say yea And as for S. Iohn Chrisostom and other old authors by whom you would excuse this manner of speech they helpe you herein nothing at all For not one of them speake after this sorte that Berengarius doth For although though they say sometimes that we see Christ touch him and breake him vnderstanding that speech not of Christ him selfe but of the Sacraments which represent him yet they vse no such forme of speech as was prescribed to Berengarius that we see feele and break not only the sacraments but also Christ him selfe And likewise of Loth Abraham Iacob Iosue Mary Magdalen and the Apostles whom you bring forth in this matter there is no such speeche in the scripture as Berengarius vseth So that all these things be brought out in vame hauing no colour to serue for your purpose sauing that same thing you must say to make out your booke And as for al the rest that you say in this proces concerning the presence of Christ visible and inuisible nedeth no answere at all because you prooue nothing of all that you say in that matter which may easely therfore be denied by as good authoritie as you affirme the same And yet all the olde writers that speake of the diuersity of Christes substantiall presence and absence declare this diuersitie to be in the diuersity of his two natures that in the nature of his humanitie he is gone hence and present in the nature of his diuinitie and not that in diuers respectes and qualities of one nature he is both present and absent which I haue proued in my third booke the fifth chapter And for as much as you haue not brought one author for the proofe of your saying but your own bare wordes nor haue aunswered to the authorities alleadged by me in the forsaid place of my third booke reason would that my proofes should stand and haue place vntill such time as you haue proued your sayings or brought some euideÌt matter to improue mine And this I trust shall suffice to any indifferent Reader for the defence of my first booke Winchester Wherein I will kéepe this order First to consider the third booke that speaketh against the faith of the reall presence of Christes most precious body and bloud in the Sacrament then against the fourth and so returne to the second speaking of Transubstantiation wherof to talke the reall presence not being discussed were cleerely superfluous And finally I will somewhat say of the fifte booke also Caunterbury BUt now to returne to the conclusion of the Bishops booke As it began with a marueilous sleight and suttlety so doth he conclude the same with a like notable suttlety changing the order of my bookes not answering theÌ in such order as I wrote them nor as the nature of the thinges requireth For seeing that by all mennes confessions there is bread and wine before the consecration the first thing to be discussed in this matter is whether the same bread and wine remain still after the coÌsecratioÌ as Sacraments of Christs most precious body and bloud And next by order of nature and reason is to be discussed whether the body and bloud of Christ represented by those Sacramentes be present also with the said Sacramentes And what manner of presence Christ hath both in the Sacraments and in theÌ that receiue the Sacramentes But for what intent the Bishoppe changed this order it is easie to perceiue For he saw the matter of Transubstantiation so flat plain against him that it was hard for him to deuise an answere in that matter that should haue any apparance of truth but all the world should euideÌtly see him cleerely ouerthrowen at the first onset Wherefore he thought that although the matter of the reall presence hath no truth in it at all yet for as much as it seemed to him to haue some more apparaunce of truth then the matter of TransubstantiatioÌ hath he thought best to beginne with that first trusting so to iuggle in the matter and to dasell the eyes of them that be simple and ignorant and specially of such as were alredy perswaded in the matter that they should not well see nor perceiue his lieger de main And wheÌ he had won credite with them in that matter by making them to wonder at his crafty iuggeling then thought he it should be a fitte and meete time for him to bring in the matter of Transubstantiation For when men be amased they doe wonder rather then iudge And when they be muffeled and blindfolded they cannot finde the right way though they seek it neuer so fast nor yet follow it if it chaunce them to finde it but geue vp cleerely their own iudgement and follow whom so euer they take to be their guidâ And so shall they lightly follow me in this matter of Transubstantiation thought the bishop if I can first perswade them and get their good willes in the reall presence This sleight and suttlety thou maist iudge certainly good Reader to be the cause and none other wherefore the order of my booke is chaunged without ground or reason The ende of the first booke THE CONFVTATION OF THE THIRD BOOKE IN the beginning of the third booke the author hath thought good to note certain differences which I wil also particularly consider It followeth in him thus They teach that Christ is in the bread and wine But we say according to the truth that he is in them that worthely eate and drinke the bread and wine Note here Reader euen in the entry of the comparison of these differences how vntruly the true faith of the Church is reported
so no certayntie of any true body to be in Christ This reason had been more fitte to be made by a man that had lost both his witte and reason For in this place Tertullian must needes be so vnderstand that by the body of Christ is vnderstand the figure of his body because Tertullian so expoundeth it him selfe And must it be always so bicause it is here so Must euer Christes body be taken for a figure bicause it is here taken for a figure as Tertullian sayth Haue you so forgotten your Logike that you will make a good argument à particulari ad vniuersale By your owne manner of argumentation bicause you make a naughty argumeÌt here in this place shall I conclude that you neuer make none good Surely this place of Tertullian as you haue handled it is neither secret nor manifest poynt eyther of learning witte or reason but a meere sophistication if it be no worse What other papistes haue aunswered to this place of Tertullian I am not ignoraunt nor I am sure you be not so ignoraunt but you know that neuer none aunswered as you do But your answer varieth as much from all other papists as yours theyrs also do varie from the truth Here the reader may note by the way how many fowle shiftes you make to auoyd the saying of Tertullian First you say that bread was a figure in the prophets mouth but not in Christes wordes Second that the thing which the prophet spake of was not that which Christ spake of Third that other haue aunswered this place of Tertullian before Forth that you call this matter but a wrangling argument Fift that if Tertulian call bread a figure yet he termeth it not onely figure These be your shiftes Now let the reader looke vpon Tertullians playn wordes whyche I haue rehearsed in my booke and then let him iudge whether you meane to declare Tertullians mynd truely or no. And it is not requiset for my purpose to proue that bread is onely a figure for I take vpon me there to proue no more but that the bread is a figure representing Christes body and the wine his bloud And if breade be a figure and not onely a figure than must you make bread both the figure and the truth of the figure Now heare what other authors I do here alleadge And saynt Ciprian the holy marter sayth of this matter that Christs bloud is shewed in the wine and the people in the water that is mixt with the wine so that the mixture of the water to the wine signifieth the spirituall commixtion and ioyning of vs vnto Christ. By which similitude Ciprian ment not that the bloud of Christ is wine or the people water but as the water doeth signifie and represent the people so doeth the wine signify and represent Christs bloud and the vniting of the water and wine together signifieth the vniting of Christian people vnto Christ himselfe And the same saynt Ciprian in an other place writing here of sayth that Christ in his last supper gaue to his apostles with his owne handes bread and wine which he called his flesh and bloud but in the crosse he gaue his very body to be wounded with the handes of the souldiours that the apostles might declare to the world how and in what manner bread and wine may be the flesh and bloud of Christ. And the manner he straight wayes declareth thus that those things which do signifye and those thinges which be signified by them may be both called by one name Here it is certain by saynt Ciprians mind wherfore and in what wise bread is called Christes flesh and wine his bloud that is to say because that euery thing that representeth and signifieth an other thing may be called by the name of thing which it signifieth And therfore Saynt Iohn Chrisostom sayth that Christ ordayned the table of his holy supper for this purpose that in that sacrameÌt he should dayly shew vnto vs bread and wine for a similitude of his body and bloud Saynt Hierom likewise sayth vpon the gospell of Mathew that Christ took bread which comforteth mans hart that he mght represent thereby his very body and bloud Also Saynt Ambrose if the booke be his that is intituled De his qui misterijs initianter sayth that before the consecration an other kind is named but after the consecration the body of Christ is signified Christ sayd his bloud beefore the consecration it is called an other thing but after the consecration is signified the bloud of Christ. And in his booke De sacramentis if that be also his he writeth thus Thou doost receiue the sacrament for a similitud of the flesh and bloud of Christ but thou doost obtayne the grace and vertue of his true nature And receiuing the bread in that foode thou art partaker of his godly substaunce And in the same booke he sayth As thou hast in baptisme reciued the similitude of death so likewise dost thou in the sacrameÌt drink the similitude of Christes precious bloud And agayne he sayeth in the sayd booke The priest sayth Make vnto vs this oblation to be acceptable which is the figure of the body and bloud of our Lord Iesu Christ. And vpon the epistle of Saynt Paule to the Corinthians he sayth that in eating and drinking the bread and wine we doe signifie the flesh and bloud which were offered for vs. And the olde tastament he sayeth was instituted in bloud because that bloud was a witnes of gods benefite in signification and figure wherof we take the mistical cup of his bloud to the tuitioÌ of our body soule Of these places of saynt Chrisostom saynt Hierom and saynt Ambrose it is cleare that in the sacramentall bread and wine is not rially and corporally the very naturall substance of the flesh and bloud of Christ but that the bread and wine be similitudes misteries and representations significations sacramentes figures and signes of his body and bloud and therfore be called and haue the name of his very body flesh and bloud Winchester Ciprian shal be touched after when we speake of him agayn Chrisostom shall open himselfe hereafter playnly Saynt Hierom speaketh here very pithely vsing the word represent which signifieth a true reall exhibision for saynt Hierom speaketh of the representation of the truth of Christes body which truth excludeth an onely figure For howsoeuer the visible matter of the sacrament be a figure the inuisible part is a truth which saynt Hierom sayth is here represented that is to say made present which onely signification doth not Saynt Ambrose shall after declare himselfe and it is not denied but the authors in speaking of the sacrament vsed these wordes signe figure similitude token but those speaches exclude not the veritie and truth of the body and bloud of Christ for no approued author hath this exclution to say an onely signe an only token an
in the sacrament I graunt that he is really present after such sort as you expound really in this place that is to say indede and yet but spiritually For you say your selfe that he is but after a spirituall maner there and so is he spiritually honored as S Augustine sayth But as concerning heat of disputation marke well the wordes of S. Augustine good reader cited in my booke and thou shalt see clerely that all this multiplication of wordes is rather a iugling then a direct answer For saynt Augustine writeth not in heate of disputation but temperatly and grauely to a learned Bishop his deare frend who demanded a question of him And if Saynt Augustine had aunswered in heate of disputation or for any other respect otherwise then the truth he had not done the part of a friend nor of a learned and godly Bishop And who so euer iudgeth so of Saynt Augustine hath small estimation of him and sheweth him selfe to haue litle knowledge of Saynt Augustine But in this your answer to saynt Augustine you vtter where you learned a good part of your diuinitie that is of Albertus Pighius who is the father of this shift and with this fleight eludeth Saynt Augustin when he could no otherwise answer As you do now shake of the same Saynt Augustine resembling as it were in that poynt the liuely countenauÌce of your father Pighius Next in my booke foloweth Theodoret And to this purpose it is both pleasaunt comfortable and profitable to read Theodoretus in his Dialogs where he disputeth and sheweth at length how the names of things be chaunged in scripture and yet thinges remayne still And for example he proueth that the flesh of Christ is in the scripture sometime called a vayle or coueryng sometime a cloth sometyme a vestment and sometyme a stole the bloud of the grape is called Christes bloud and the names of bread and wine and of his flesh and bloud Christ doth so chaunge that sometyme he calleth his body corne or bread and sometime contrary he calleth bread his body And likewise his bloud sometime he calleth wine and sometime contrary he calleth wine his bloud For the more playne vnderstanding wherof it shall not be amisse to recite his owne sayings in his foresayd dialogs touching this matter of the holy sacrament of Christes flesh and bloud The speakers in these dialogs be Orthodoxus the right beleuer and Eranistes his companyon but not vnderstanding the right fayth Orthodoxus saith to his companion Doost thou not know that god caleth bread his flesh Eran. I know that Orth. And in an other place he calleth his body corne Eran. I know that also for I haue heard him say The houre is come that the sonne of man shal be glorified c. Except the grayne of come that falleth in the ground dye it remayneth sole but if it dye then it bringeth forth much fruite Orth. When he gaue the mysteries of sacraments he called bread his body and that which was mixt in the cup he called bloud Eran. So he called them Orth. But that also which was his naturall body may well be called his body and his very bloud also may be called his bloud Eran. It is playne Orth. But our sauiour without doubt chaunged the names and gaue to the body the name of the signe or token and to the token he gaue the name of the body And so wheÌ he called himself a vyne he called bloud that which was the token of bloud Eran. Surely thou hast spokeÌ the truth But I would know the cause wherfore the names were changed Orth. The cause is manifest to them that be expert in true religion For he would that they which be partakers of the godly sacraments should not set their mindes vpon the nature of the things which they see but by the changing of the names should beleue the things which be wrought in them by grace For he that called that which is his naturall body corne and bred and also called himselfe a vyne he did honor the visible tokeÌs and signes with the names of his body and bloud not changing the nature but adding grace to nature Eran. Sacraments be spoken of sacramentally and also by them be manifestly declared things which all men know not Ortho. Seyng then that it is certayne that the Patriarch called the lords body a vestiment and apparell and that now we be entred to speak of godly sacraments tell me truely of what thing thinkest thou this holy meat to be a tokeÌ and figure of Christes diuinity or of his body and bloud Eran. It is cleare that it is the figure of those thinges whereof it beareth the name Orth. Meanest thou of his body and bloud Eran. Euen so I meane Orth. Thou hast spoken as one that loueth the truth for the Lord when he tooke the token or signe he sayd not This is my diuinity but This is my body this is my bloud And in an other place The bread which I wil giue is my flesh whiche I will geue for the life of the world Eran. These things be true for they be Gods words All these writeth Theodoretus in hi first Dialogue ' And in the second he writeth the same in effect yet in some thing more playnly agaynst such heretiques as affirmed that after Christes resurrection ascention his humanity was changed from the very nature of man turned into his diuinity Agaynst whom thus he writeth Orth. Corruption healeth sicknes and death be accedents for they goe come Era. It is meet they be so called Orth. Mens bodies after their resurrection be delyuered from corruption death mortalitie and yet they lose not theyr proper nature Eran. Truth it is ' Orth. The body of Christ therfore did rise quite cleane from all corruption death and is impassible immortall glorified with the glory of God is honored of the powers of heauen and it is a body hath the same bignes that it had before Era. Thy saying seeme true according to reason but after he was ascended vp into heauen I thinke thou wilt not say that his body was not tourned into the nature of his godhead Orth. I would not so say for the persuation of mans reason nor I am not so arrogant and presumptious to affirme any thing which scripture passeth ouer in silence But I haue heard S. Paule cry that God hath ordayned a day when he will iudge all the world in iustice by that man which he appoynted before performing his promise to all men and raysing him from death I haue learned also of the holy angels that he will come aâter that fashion as his disciples saw him goe to heauen But they saw a nature of a certayn bignesse not a nature which had no bignes I heard furthermore the lord say You shall see the sonne of man come in the cloudes of heauen And
like speaches which were not vnderstande of the very things but only of the images of them So doth S. Ihon Chrisostom say that we see Christ with our eyes touch hym feele him and grope him with our handes fixe our teeth in his flesh taste it breake it eate it and digest it make redde our tongues and dye them with his bloud and swallow it and drincke it And in a Catechisme by me translated and set forth I vsed like maner of speach saying that with our bodily mouthes we receaue the body and bloud of Christ. Which my saying diuers ignorant persons not vsed to reade olde auncient authors nor acquanted with theyr phraââ and manner of speach dyd carpe and reprehend for lacke of good vnderstanding For this speach and other before rehersed of Chrisostom and all other like be not vnderstaÌd of the very flesh and bloud of our sauiour Christ which in very deede we neither feele nor see but that which we doe to the bread and wine by a figuratiue speach is spoken to be done to the flesh and bloud bicause they be the very signes figures and tokens instituted of Christ to represent vnto vs his very flesh and bloud And yet as with our corporall eyes corporall handes and mouthes we do corporally see feele tast and eate the bread and drincke the wine being the signe and sacrameÌts of Christes body euen so with our spirituall eyes handes and mouthes we do spiritually see feele taste and eate his very flesh and drincke his very bloud As Eusebus Emissenus sayth Whan thou comest to the reuerend aulter to be filled with spiritual meates with thy fayth looke vpoÌ the body bloud of him that is thy God honor him touch him with thy mynd take him with the hand of thy hart and drincke him with the draught of thine inward man And these spirituall thinges require no corporall presence of Christ himselfe who sitteth continually in heauen at the right hand of his Father And as this is most true so is it full and sufficient to answere all thinges that the Papistes can bring in this matter that hath any apparaÌce for their partie Winchester And yet these playne places of authority dissembled of purpose or by ignoraunce passed ouer this author as though all thinges were by him clerely discussed to his entent would by many conceptes furnish and further his matters and therfore playeth with our Ladyes smiling rocking her Child and many good mowes so vnsemely for his person as it maketh me almost forget him and my selfe also But with such matter he filleth his leaues and forgetting him selfe maketh mention of the Catechisme by him translate the originall wherof confuteth these two partes of this booke in few wordes being Printed in Germany wherin besides the matter written is set forth in picture the manner of the minestring of this sacrament where is the aulter with candle light set forth the priest apparaled after the old sort and the man to receaue kneling bare-head and holding vp his handes whiles the priest ministreth the host to his mouth a matter as cleare contrary to the matter of this Booke as is light and darkenesse which now this Author would colour with speaches of authors in a boke written to instruct rude children which is as sclender an excuse as euer was heard and none at all when the originall is loked one Emissene to stire vp mens deuotion comming to receaue this sacrament requireth the roote and foundation therof in the mynd of man as it ought to be and therfore exhorteth men to take the sacrament with the hand of the hart and drincke with the draught of the inward man which men needes do that will worthely repayre to this feast And as Emissen speaketh these deuout wordes of the inward office of the receiuer so doth he in declaration of the mistery shew how the inuisible priest with his secret power by his word doth conuert the visible creatures into the substance of his body and bloud wherof I haue before intreated The author vpon these wordes deuoutly spoken by Emissen sayth there is required no corporall precense of Christes precious body in the sacrament continuing in his ignorance what the woord Corporall meaneth But to speake of Emissene if by his fayth the very body and bloud of Christ were not present vpon the aultar why doth he call it a reuerend aultar Why to be fed there with spirituall meat and why should fayth be required to looke vpon the body bloud of Christ that is not there on the aultar but as this Author teacheth onely in heauen And why should he that cometh to be fedde honor these misteries there And why should Emissene allude to the hand of the hart and draught of the inward man if the hand of the body and draught of the outward man had none office there All this were vaine eloquence and a mere abuse and illusion if the sacramental tokens were only a figure And if there were no presence but in figure why should not Emissen rather haue followed the playne speach of the angell to the women that sought Christ Iesum queritis non est hic Ye seeke Iesus he is not here and say as this author doeth this is onely a figure do no worship here goe vp to heauen and downe with the aulter for feare of illusion which Emissen did not but called it a reuerend alter and inuiteth him that should receiue to honour that foode with such good wordes as before so far discrepant from this authors teaching as may be yet froÌ him he taketh occasioÌ to speake agaynst adoratioÌ Caunterbury HErefor lacke of good matter to answere you fall agayne to your accustomed maner tryfling away the matter with mocking and mowing But if you thought your doctrine good and myne erronious and had a zeale to the truth and to quiet mens conciences you should haue made a substanciall and learned answere vnto my wordes For daliyng and playing scoulding and mowing make no quietnes in mens consciences And all men that know your conditions know right well that if you had good matter to answere you would not haue hid it and passed ouer the matter with such trifles as you vse in this place And S. Ihon Chrisostom you scip ouer eyther as you saw him not or as you cared not how sclenderly you left the matter And as coÌcerning the Catechisme I haue sufficiently answered in my former booke But in this place may apeare to them that haue any iudgement what pithy arguments you make and what dexteritie you haue in gathering of authors myndes that would gather my mynd and make an argument here of a picture neyther put in my booke nor by me deuised but inuented by some fond paynter or caruer which paynt and graue whatsoeuer theyr idle heades can fansy You should rather haue gathered your argument vpon the other side that I mislike the matter bycause I left out of my booke the
what is this to make foundation of an argument vpon a secret copy of an epistle vttered at one tyme in diuers senses I shall touch one speciall poynt Peter Martyr sayth in Latin whome the translator in English therin followeth that the bread is reputed worthy the name of the Lordes body This author Englishing the same place termeth it exalted to the name of the Lordes body which wordes of exalting come nearer to the purpose of this author to haue the bread but a figure and therwith neuer the holier of it selfe But a figure can neuer be accompted worthy the name of our Lordes body the very thing of the Sacrament onles there were the thing in deede as there is by conuersion as the church truely teacheth Is not heare reader a meruaylous diuersity in report and the same so set forth as thou that canst but reade English mayst euidently see it God ordring it so as such varieties and contradictions should so manifestly appeare where the truth is impugned Agayne this author maketh Chrisostome to speake strangely in the end of this authority that the diuine nature resteth in the body of Christ as though the nature of man were the stay to the diuine nature where as in that vnion the rest is an ineffable mistery the two natures in Christ to haue one substance called and termed an hipostasie and therfore he that hath translated Peter Martyr into English doth translate it thus The diuine constitution the nature of the body adioyned these two both togither make one sonne and one person Thou reader mayst compare the bookes that be abroad of Peter Martyr in Latine of Peter Martyr in English and this authors booke with that I write and so deeme whither I say true or no. But to the purpose of S. Chrisostomes wordes if they be his wordes he directeth his argument to shew by the mistery of the Sacrament that as in it there is no confusion of natures but each remayneth in his property so likewise in Christ the nature of his godhead doth not confound the nature of his manhode If the visible creatures were in the Sacrament by the presence of Christes body there truely present inuisible also as that body is impalpable also as that body is incorruptible also as that is then were the visible nature altred and as it were confounded which Chrisostome sayth is not so for the nature of the bread remayneth by which word of nature is conueniently signified the property of nature For proofe wherof to shew remayning of the property without alteration Chrisostome maketh onely the resemblance and before I haue shewed how nature signifieth the propriety of nature and may signifie the outward part of nature that is to say the accidents being substance in his proper signification the inward nature of the thyng of the conuersion wherof is specially vnderstand transubstantiation Caunterbury WHere you like not my translatioÌ of Chrisostomes wordes I trow you would haue me to learne of you to traÌslate you vse such sincerity and playnnes in your translation Let the learned reader be iudge I did translate the wordes my selfe out of the copye of Florence more truely than it seemeth you would haue done But whan you see the wordes of Chrisostome so manifest and cleare agaynst your fayned Transubstantiation for he sayth that the nature of bread remayneth still you craftely for a shift fall to the carping of the translation bicause you cannot answere to the matter And yet the wordes of Chrisostome cyted by master Peter Martyr in latine out of Florence copy and my translation and the translation of master Peters booke in English do agree fully here in sense although the wordes be not all one which neyther is required nor lightly found in any two translators so that all your wrangling in the diuersity of the translations is but a fleight and common practise of you whan you cannot answer the matter to seeke faultes in the translation where none is And for the speciall poynt wherin you do note a meruaylous diuersity in report and would gather therof no truth to be where such diuersity is let the reader be iudge what a wonderfull diuersity it is The Latine is this Panis dignus habitus est dominici corporis appellatione The translator of M. Peter Martyrs booke sayth The bread is reputed worthy the name of the Lordes body My translation hath The bread is exalted to the name of the body of the Lord. When a man is made a Lord or Knight if one say of him that he is reputed worthy the name of a Lord or Knight and an other say that he is exalted to the name of a Lord or Knight what difference is betwene these two sayinges Is not this a wonderfull diuersity I pray thee iudge indifferently good reader But say you a figure can neuer be counted worthy the name of the thing onles the thing were there in deede Wrangle then with S. Ihon Chrisostome himselfe and not with me who sayth that the bread is exalted to the name of the Lords body or is reputed worthy the name of the Lordes body after the sanctificatioÌ and yet the nature of the bread remayneth still which can not be as you say if the body of Christ were there present And who heard euer such a doctrine as you here make that the thing must be really and corporally present where the figure is For so must euery man be corporally buried in deede when he is Baptised which is a figure of our buriall And when we receaue the Sacrament of Christes body then is accomplished the resurrectioÌ of our bodies for that Sacrament you affirme to be the figure therof But your doctrine herein is cleane contrary to the iudgement of Lactantius and other olde writers who teach that figures be in vayne and serue to no purpose when the thinges by them signified be present And where you thinke it strange to say that the diuine nature is or resteth in the body of Christ it is nothing els but to declare your ignorance in Gods word and auncient authors in reading of whome forasmuch as you haue not bene much exercised it is no meruayle though their speach seeme strange vnto you The greeke word of Chrisostome is ãâã ãâã ãâã ãâã ãâã which I pray you english and then we shall see what a strange speach you will make Did you neuer heare tell at the least that the word was incarnated or Verbum caro factum est And what signifieth this word Incarnate but God to be made man and his diuine nature to be in flesh Doth not S. Iohn bid vs beware that we beleue not euery spirite for there be many false prophets and euery spirite sayth he that confesseth not Iesus Christ to haue come in flesh is not of God but is the spirite of Antichrist Is this then a strange speach to you that the diuine nature resteth in the flesh that is to say in the body of Christ which
were the figure of the body of Christ in the Sacrament that processe declareth the mynde of the author to be that in the Sacrament is present the very truth of Christes body not in a figure agayne to ioyne one shadow to an other but euen the very truth to aunswere the figure and therfore no particular wordes in S. Hierome can haue any vnderstaÌdyng contrary to his mynde declared in this processe Caunterbury TO S. Hierome I haue aunswered sufficiently before to your confutation of my third booke almost in the end which should be in vayne to repeate her agayne therfore I will go to your last marke Winchester Fourthly an other certaine marke is where the old authors write of the adoration of this Sacrament which can not be but to the thynges godly really present And therfore Saint Augustine writyng in his booke De Catechisandis rudibus how the inuisible thynges be honoured in this Sacrament meanyng the body and bloud of Christ and in the 98. Psalme speaketh of adoration Theodoretus also speakyng specially of adoration of this Sacrament These authors by this marke that is most certaine take away all such ambiguitie as men might by suspicious diuination gather sometyme of their seuerall wordes and declare by this marke of adoration playnly their fayth to haue bene and also their doctrine vnderstanded as they ment of the reall presence of Christes very body and bloud in the Sacrament and Christ him selfe God and maÌ to be there present to whose diuine nature and the humanitie vnite thereunto adoration may onely be directed of vs. And so to conclude vp this matter for as much as one of these foure markes and notes maybe founde testified and apparaunt in the auncient writers with other wordes and sentences conformable to the same this should suffice to exclude all argumentes of any by sentences and ambiguous speaches and to vphold the certaintie of the true Catholicke fayth in déede which this author by a wrong name of the Catholicke fayth impugneth to the great slaunder of the truth and his owne reproch Caunterbury YOur fourth marke also of adoratioÌ proueth no more that Christ is present in the Lordes Supper then that he is present in Baptisme For no lesse is Christ to be honored of him that is Baptised theÌ of him that receaueth the holy CommunioÌ And no lesse ought he that is Baptised to beleue that in Baptisme he doth presently in deede and in truth put Christ vpon him and apparell him with Christ then he that receaueth the holy Communion ought to beleue that he doth presently feede vpon Christ eatyng his flesh and drinkyng his bloud which thyng the Scripture doth playnly declare and the old authours in many places do teach And moreouer the forme of Baptisme doth so manifestly declare Christ to be honored that it coÌmaundeth the Deuill therein to honour him by these wordes Da honorem Deo Da gloriam Iesu Christo. With many other wordes declaryng Christ to bee honored in Baptisme And although our Sauiour Christ is specially to be adored and honored when he by his holy word and Sacramentes doth assure vs of his present grace benefites yet not onely then but alway in all our actes and deedes we should lift vp our hartes to heauen and ther glorifie Christ with his celestiall father and coeternall spirit So vntrue it is that you say that adoration can not be done to Christ but if he be really present The Papistes teach vs to haue in honour and reuerence the formes and accidentes of bread and wyne if they be vomited vp after the body and bloud of Christ be gone away and say that they must be had in great reuerence bicause the body and bloud of Christ had bene there And not onely the formes of bread and wyne say they must be kept with great reuerence but also the ashes of them for they commaund them to be burned into ashes must be kept with like reuerence And shall you than forbid any man to worshyp Christ him selfe when he doth spiritually and effectually eate his very flesh and drinke his very bloud when you will haue such honour and reuereÌce done to the ashes which come not of the body and bloud of Christ but onely as you teach of the accidents of bread and wyne Thus haue I confuted your confutation of my second book concernyng TransubstaÌtiation wherin you be so far from the coÌfutation of my booke as you promised that you haue done nothyng els but confounded your selfe studying to seeke out such shiftes and cauillations as before your tyme were neuer deuised yet constrayned to graunt such errours and monstrous speaches as to Christen eares be intollerable So that my former booke aswell coÌcernyng the reall presence of Christes flesh and bloud as the eatyng and drinkyng of the same and also transubstantiation standeth fast and sure not once moued or shaken with all your ordinaunce shot agaynst it But is now much stronger then it was before beyng so mured and bulwarked that it neuer neede hereafter to feare any assault of the enemies And now let vs examine your confutation of the last part of my booke conteinyng the oblation and sacrifice of our Sauiuiour Christ. ¶ The end of the second booke THE CONFVTATION OF THE FIFTE BOOKE AS touchyng the fift booke the title wherof is of the oblatioÌ and sacrifice of our Sauiour Christ somewhat is by me spoken before which although it be sufficient to the matter yet some what more must also be now sayd wherewith to encounter the authours imaginations and surmises with the wrong construyng of the Scriptures and authours to wreast them besides the truth of the matter and their meanyng This is agréed and by the Scriptures playnly taught that the oblation and sacrifice of our Sauiour Christ was and is a perfect worke once consummate in perfection with out necessitie of reiteration as it was neuer taught to be reiterate but a mere blasphemie to presuppose it It is also in the Catholicke teachyng grounded vpon the Scripture agrèed that the same sacrifice ones consummate was ordeined by Christes institution in his most holy Supper to be in the Church often remembred and shewed forth in such sort of shewyng as to the faythfull is sene present the most precious body and bloud of our Sauiour Christ vnder the formes of bread and wyne which body and bloud the faythfull Church of Christen people graunt and confesse accordyng to Christes wordes to haue bene betrayed and shed for the sinnes of the world and so in the same Supper represented and deliuered vnto them to eate and fèede of it accordyng to Christes commaundement as of a most precious and acceptable sacrifice acknowledgyng the same precious body and bloud to be the sacrifice propitiatorie for all the sinnes of the world whereunto they onely resort and onely accompt that their very perfect oblation and sacrifice of Christen people through which all other sacrifices necessarie on our part be
to such as profes to beleue the determination of that counsell in the opening of the mistery of the Trinity with other words then Scripture vseth although they expres such sence as in the scriptures is contained Why should not all such like wise beleue the same counsel in explication of the Sacraments which to do the author hath bound himselfe graunting that counsell holy And then we must bebeleue the very presence of Christes body and bloud on gods bord and that Priestes doe there sacrifice and be therefore called and named sacrificers So as those names terms be to be honoured and religiously spoken of being in an holy counsell vttered and confessed because it was so séene to them and the holy ghost without whose present asistance and suggestion beleued to be there the counsell could not or ought not to be called holy Now if we conferre with that counsell of Nice the testimony of the Church beginning at S. Dionyse who was in the time of the Apostles and after him comming to Irene who was nere the apostles and then Tertullian and so S. Cyprian S. Chrisostome S. Cyrill S. Hierome S. Augustine and from that age to the tyme of Petrus Lombardus all spake of the sacrament to the same effect and termed it for the word sacrifice and oblation to be frequented in the church of the body and bloud of Christ as may be in particularity shewed whereof I make also an issue with the author Caunterbury FOr aunswere to Nicene councell it speaketh of a sacrifice of laudes and thankes giuing which is made by the Priest in the name of the whole church and is the sacrifice as well of the people as of the priest this sacrifice I say the counsell of Nice speaketh of but it speaketh not one word of the sacrifice propitiatory which neuer none made but onely Christ nor he neuer made it any more then once which was by his death And where so euer Christ shal be herafter in heaueÌ or in earth he shal neuer be sacrificed agayne but the church continually in remembraunce of that sacrifice maketh a sacrifice of laud and prayse geuing euermore thanks vnto him for that propitiatory sacrifice And in the third chapter of my booke here recited the difference of these ii sacrifices is playnely set out And although Nicene counsell call Christ the lambe that taketh away the sins of the world yet doth it not mean that by the sacrifice of the priest in the Masse but by the sacrifice of himselfe vpon the crosse But here according to your accustomed maner you alter some wordes of the counsell and adde also some of your owne For the councell sayd not that the Lamb of God is sacrificed of the priests not after the manner of other sacrifices but that he is sacrificed not after the manner of a sacrifice And in saying that Christ is sacrificed of the priest not like a sacrifice or after the maner of a sacrifice the counsell in these wordes signified a difference betweene the sacrifice of the priest and the sacrifice of Christ which vpon the Crosse offered himselfe to be sacrificed after the manner of a very sacrifice that is to say vnto death for the sinnes of the world Christ made the bloudy sacrifice which tooke away sinne the priest with the church make a commemoration thereof with laudes and thanksgeuing offering also themselues obedient to God vnto death And yet this our sacrifice taketh not away our sinnes nor is not accepted but by his sacrifice The bleeding of him took away our sinnes not the eating of him And although that Counsell say that Christ is situate in that table yet it sayth not that he is really and corporally in the bread and wine For theÌ that counsell would not haue forbid vs to direct our mindes to the breade and cup if they had beleued that Christ had bene really there But forasmuch as the counsell commaundeth that we shall not direct our mindes downeward to the bread and cup but lift them vp to Christ by fayth they geue vs to vnderstand by those wordes that Christ is really and corporally ascended vp into heauen vnto which place we must lift vp our mindes and reach him there by our fayth and not looke downe to find him in the bread And yet he is in the bread sacramentally as the same counsel sayth that the holy ghost is in the water of baptisme And as Christ is in his supper present to feed vs so is he in baptisme present to clothe and apparell vs with his owne selfe as the same counsell declareth whose words be these He that is baptised goeth downe into the water being subiect to sinne and held in the bands of corruption but he riseth vp free from boÌdage and sinne being made by the grace of God his sonne and heir and coinheritor with Christ and apparelled with Christ himself as it is written As many of you as be baptised vnto Christ you haue put Christ vpon you These wordes of the counsell I reherse onely in english because I wil not let nor encoÌber the reader with the greeke or latine as you do which is nothing els but to reherse one thing thrise without need or profit If I had list I could haue rehersed all the greek authors in greek and the latine writers in latine but vnto english men vnto whom onely I write it were a vain labour or glory without fruit or profyte or any other cause except I entended to make my booke long for gayne of the printer rather then for profit to the reader But to returne to the matter Christ is present in his holy supper as that holy Councell sayth euen as he is present in Baptisme but not really carnally corporally and naturally as you without ground imagine And if he were to present yet is he not there sacrificed agayne for sinne For then were his first sacrifice vpon the Crosse in vayne if it sufficed not therefore And as for Dionyse Irenee Tertullian with all your other authors I haue aunswered them in the thirtenth chapiter of this my laste booke And what need you make an issue in this thing which is not in controuersy and which I affirme in my whole last booke The matter in question is of the sacrifice propitiatory and you make your issue of the sacrifyce generally Now let vs see how you intreat Petrus Lombardus Winchester For the other poynt in that the author approueth the iudgemeÌt of Petrus Lombardus in the matter what should I more doe but write in the wordes of Petrus Lombardus as he hath them which he these in the fourth booke the xii chapter alleadged by the author Post haec quaeritur si quod gerit sacerdos proprie dicatur sacrisiciuÌ vel immolatio si Christus quotidie vel immoletur semel tantum immolatus sit Ad hoc breuiter dici potest illud quod offertur consecratur a sacerdote vocari
and sacramentes And where but a little before you had truely taught that the onely Immolation of Christ by himselfe vpon the alter of the crosse is the very satisfactory sacrifice for our reconciliation to God now in the end like a Cow that casteth downe her milke with her owne feete you ouerthrow all agayne in few wordes saying that priests make dayly the selfe same sacrifice that Christ made which is so foul an errour and blasphemy that as I sayd in mine other book if the priests daily make the selfe same sacrifice that Christ did himselfe and the sacrifice that he made was his death and the effusion of his most precious bloud vpon the crosse then followeth of necessity that euery day the priestes slea Christ and shed his bloud and be worse then the Iewes that did it but once Now followeth in your confutation thus Winchester And where the author would auoyd all the testimony of the fathers by pretence it should be but a manner of speach the Canon of the Councell of Nice before rehersed and the wordes of it where misteries be spoken of in proper termes for doctrine auoydeth all that shift and it hath no absurdity to confesse that Christ in his supper did institute for a remembraunce of the onely sacrifice the presence of the same most precious substaunce to be as the Canon of the Counsell in proper teacheth sacrificed by the Priestes to bée the pure sacrifice of the Church there offered for the effect of increase of life in vs as it was offered on the Crosse to atcheue life vnto vs. And S. Cyril who for his doctrine was in great authority with the counsell Ephesine writeth the very body and bloud of christ to be the liuely and vnbloudy Sacrifice of the church as like wise in the old church other commoÌly termed the same and among other Chrisostome whom the author would now haue semed to vse it but for a manner of speach which in déed Chrysostome doth not but doth truly open the vnderstaÌding of that is done in the church wherin by this sacrifice done after the order of Melchisedech Christes death is not iterate but a memory dayly renewed of that death so as Christes offering on the Crosse once done and consummate to fynish all sacrifyces after the order of Aaron is now onely remembred according to Christes institution but in such wise as the same body is offered dayly on the alter that was once offered on the alter of the Cros but the same manner of offering is not dayly that was on the aulter of the Cros for the dayly offering is without bloudshed and is termed so to signify that bloudshedding once done to be sufficient And as Chrisostome openeth it by declaration of what manner our sacrifice is that is to say this dayly offering to be a remembraunce of the other manner of sacrifice once done and therefore sayth rather we make a remembraunce of it This saying of Chrisostome doth not empayre his former wordes where he sayth the host is the same offered on the cros and on the aulter and therefore by him the body of Christ that died but once is dayly present in déed and as the councell of Nice sayth sacrificed not after the manner of other sacrifices and as chrisostome sayth offered but the death of that precious body onely dayly remembred and not agayne iterate Caunterbury FOr aunswere hereto reade the xiij chapter of my fifte booke and that which I haue written here a little before of Nicene councel And where you say that the effect of the sacrifice of Christes body made by the Priestes is to increase life in vs as the effecte of the sacrifice of the same bodye made by himselfe vpon the crosse is to geue life vnto vs this is not onely an absurdity but also an intollerable blasphemy agaynst Christ. For the sacrifice made vpon the crosse doth both geue vs life and also encrease and continue the same and the priestes oblation doth neither of both For our redemption and eternall saluation standeth not onely in geuing vs life but in continuing the same for euer As Christ sayd that he came not onely to geue vs life but also to make vs increase and abound therein And S. Paule sayd The life which I now liue in flesh I liue by the fayth of the sonne of God who loued me and gaue himselfe for me And therefore if we haue the one by the oblation of Christ and the other by the oblation of the priest then deuide we our saluation betwene Christ and the priest And because it is no lesse gift to continue life for euer then to geue it vs by thys your mad and furious blasphemy we haue our saluation and redemption asmuch by the sacrifice made by the priest as wee haue by sacrifice made by Christ himselfe And thus you make Christ to be like an vnkind and vnnatural mother who wheÌ she hath brought forth her child putteth it to an other to nurse and maketh her self but half the mother of it And thus you teach christen people to halte on both sides partly worshipping God and partly Baall partly attributing our saluation to Christ the true perfect eternall priest and partly to Antichrist and his priestes And concerning Cyril he speaketh not of a sacrifice propitiatory in that place as I haue more playnely declared in mine aunswere to Doctour Smithes prologue And whereas you call the dayly sacrifice of the church an vnbloudy sacrifice here it were necessary if you would not deceiue simple people but teach them such doctrine as they may vnderstand that you should in playne termes set forth and declare what the dayly offering of the priest without bloud shedding is in what wordes deedes crosses signes or gestures it standeth and whether it be made before the consecration or after before the distribution of the sacrament or after and wherein chiefly resteth the very pith and substaunce of it And when you haue thus done I will say you meane franckly and walke not colourably in cloaked words not vnderstanded and then also shall you be more fully aunswered when I know better what you meane And to Chrysostome needeth no further aunswere then I haue made already in the xiij chapter of my fifte book But let vs heare the rest of your booke Winchester And where the author sayth the old fathers calling the supper of our Lord a sacrifice ment a Sacrifice of laud and thanksgeuing Hippinus of Hamborugh no Papist in hys booke dedicate to the kinges Maiesty that now is fayth otherwise and noteth how the old fathers called it a Sacrifice propitiatory for the very presence of Christes most precious body there thus sayth he which presence all Christen men must say requireth on our part lauds and thanksgeuing which may be and is called in Scripture by the name of Sacrifice but that Sacrifice of our laudes and thankes cannot be a Sacrifice geuing life as it
tooke his leaue of the kynges highnesse for that night On the morow about ix of the clocke before noone the Counsaile sent a Gentleman busher for the Archbishop who when he came to the Counsaile chamber doore could not be let in but of purpose as it séemed was compelled there to waite among the pages lackeys and seruyngmen all alone Doct. Buttes the kynges Phisition resortyng that way and espying how my Lord of Canterbury was handled went to the kynges highnes and sayd My Lord of Canterbury if it please your Grace is well promoted for now he is become a lackey or a seruyngman for yonder he standeth this halfe houre without the Counsaile chamber doore amongest them It is not so quoth the kyng I trow nor the Counsaile hath not so litle discretion as to vse the Metropolitane of the Realme in that sorte specially beyng one of their owne number but let them alone sayd the kyng and we shall here more soone Anone the Archbishop was called into the Counsaile Chamber to whom was alledged as before is rehearsed The Archbyshop aunswered in like sort as the kyng had aduised him and in the ende when he perceiued that no maner of perswasion or intreatie could serue he deliuered to them the kyngs ryng reuokyng his cause into the kynges handes The whole Counsaile beyng thereat somewhat amased the Earle of Bedford with a loude voyce confirmyng his wordes with a solemne oth sayd When you first began this matter my Lordes I told you what would come of it Do you thinke that the kyng will suffer this mans finger to ake much more I warrant you will he defend his life agaynst brablyng varlets You do but comber your selues to heare tales and fables agaynst him And so incontinently vpon the recept of the kynges token they all rose and caryed to the kyng his ryng surrenderyng that matter as the order and vse was into his owne handes When they were all come to the kynges presence his highnesse with a seuere countenaunce sayd vnto theÌ Ah my Lordes I thought I had had wiser men of my Counsaile then now I finde you What discretion was this in you thus to make the Primate of the Realme one of you in office to waite at the Counsaile Chamber doore amongest seruyngmen You might haue considered that he was a Counseller as well as you and you had no such CoÌmission of me so to handle him I was coÌtent that you should try him as a Counseller not as a meane subiect But now I well perceiue that things be done agaynst him malitiously if some of you might haue had your myndes you would haue tried him to the vttermost But I doe you all to witte protest that if a Prince may be beholdyng vnto his subiect and so solemly laying his haÌd vpon his brest sayd by the fayth I owe to God I take this man here my Lord of Caunterbury to bee of all other a most faythfull subiect vnto vs and one to whom we are much beholdyng giuyng him great commendations otherwise And with that one or two of the chiefest of the Counsaile makyng their excuse declared that in requestyng his induraunce it was rather ment for his triall and his purgation agaynst the common fame and sclaunder of the world then for any malice conceiued agaynst him Well well my Lordes quoth the king take him and well vse him as he is worthy to be and make no more ado And with that euery man caught him by the hand and made fayre wether of altogethers whiche might easely be done with that man And it was much to bee marueiled that they would goe so farre with him thus to séeke his vndoyng this well vnderstandyng before that the kyng most entirely loued him and alwayes would stand in his defence who soeuer spake agaynst him as many other tymes the kynges patience was by sinister informations agaynst him tryed In so much that the Lord Cromwell was euermore wont to say vnto him My Lord of Canterbury you are most happy of all men for you may do and speake what you lifte and say what all men can agaynst you the kyng will neuer beleue one word to your detriment or hinderaunce After the death of kyng Henry immediatly succéeded his sonne kyng Edward vnder whose gouernement and protection the state of this Archbyshop beyng his Godfather was nothyng appaired but rather more aduaunced Duryng all this meane tyme of kyng Henry aforesayd vntill the entryng of kyng Edward it séemeth that Cranmer was scarsely yet throughly perswaded in the right knowledge of the Sacrament or at least was not yet fully rypened in the same wherein shortly after he beyng more groundly confirmed by conference with Byshop Ridley in processe of tyme did so profite in more ryper knowledge that at last he tooke vpon him the defence of that whole doctrine that is to refute and throw downe first the corporall presence secondly the phantasticall transubstantiation thirdly the Idolatrous adoration fourthly the false errour of the Papistes that wicked men do eate the naturall body of Christ and lastly the blasphemous sacrifice of the Masse Whereupon in conclusion he wrote fiue bookes for the publicke instructioÌ of the Church of England which instruction yet to this day standeth and is receaued in this Church of England Agaynst these fiue bookes of the Archbyshop Stephen Gardiner the Archenemy to Christ and his Gospell beyng then in the Tower slubbereth vp a certaine aunswere such as it was which he in open Court exhibited vp at Lambeth beyng there examined by the Archbyshop aforesayd and other the kynges Commissioners in kyng Edwardes dayes whiche booke was intitled An Explication and assertion of the true Catholicke fayth touchyng the blessed Sacrament of the aultar with a confutation of a booke written agaynst the same Agaynst this Explication or rather a caâillyng Sophistication of Stephens Gardiner Doctour of Law the sayd Archbyshop of Canterbury learnedly and copiously replying agayne maketh aunswere as by the discourse therof renewed in Print is euident to be sene to all such as with indifferent eye will Read and peruse the same Besides these bookes aboue recited of this Archbishop diuers other things there were also of his doing as the booke of Reformation with the booke of Homelies whereof part was by him contriued part by his procurement approued and published Wherunto also may be adioyned an other writing or confutation of his agaynst 88. Articles by the CoÌuocation deuised and propounded but yet not ratified nor receaued in the reigne and time of king Henry And thus much hetherto concernyng the deynges and trauailes of this Archbyshop of Caunterbury duryng the lines both of kyng Henry and of kyng Edward his sonne Which two kynges so long as they continued this Archbyshop lacked no stay of maintenaunce agaynst all his maligners After the death of king Edward Quéene Mary comming now to the Crowne and being established in
with whose burnyng and bloud his handes had bene before any thyng polluted But especially he had to reioyce that dying in such a cause hee was to be numbred amongest Christes Martyrs much more worthy the name of S. Thomas of Caunterbury then he whom the Pope falsely before did Canonise The end of Cranmers lyfe Archb. of Cant. The burnyng of the Archbyshop of Canterbury Doct. Cranmer in the Townedich at Oxford thrustyng his hand first into the fire flame wherewith he had subscribed A craftie and Sophisticall cauillation deuised by M. Steuen Gardiner Doctor of Law late Bishop of Winchester against the true and godly doctrine of the most holy sacrament of the body and bloud of our sauiour Christ called by him An explication assertion therof with an aunswer vnto the same made by the most reuerend father in God Thomas Archbishop of Caunterbury Primate of all England and Metropolitane The title of the booke of Steuen Gardiner late Bishop of Winchester ¶ An Explication and assertion of the true catholike fayth touching the most blessed Sacrament of the aulter with confutation of a booke written against the same ¶ The aunswer of Thomas Archbishop of Caunterbury c. HERE before the beginning of your booke you haue prefixed a goodly title but it agreeth with the argument and matter therof as water agreeth with the fire For your booke is so farre from an explication and assertion of the true catholike fayth in the matter of the sacrament that it is but a crafty cauillation and subtile sophisticatioÌ to obscure the truth therof and to hyde the same that it should not appeare And in your whole booke the reader if he marke it wel shal easily perceiue how little learning is shewed therin and how few authors you haue alleadged other then such as I brought forth in my booke and made aunswer vnto but there is shewed what may be done by fine wit and new deuises to deceiue the reader and by false interpretations to auoyde the plain wordes of scripture and of the old authors Wherfore in as much as I purpose God willing in this defeÌce of my former book not only to aunswer you but by the way also to touch D. Smith two things I would wish in you both The one is truth with simplicitie the other is that either of you both had so much learning as you think you haue or els that you thought of your selfe no more then you haue in dede but to auÌswer both your bokes in few words that one sheweth nothing els but what rayling without reason or learning the other what frowardnes armed with wit and eloquence be able to do against the truth And Smith because he would be vehement and shew his heat in the maner of speach where the matter is cold hath framed in a maner all his senteÌces through out his whole booke by interrogations But if the reader of both your bookes do no more but diligently read ouer my booke once agayn he shal fynde the same not so slenderly made but that I haue foreseene all that could be sayd to the contrary and that I haue fully aunswered before hand all that you both haue sayd or is able to say Winchester FOrasmuch as amonge other myne allegations for defence of my selfe in this matter moued against me by occasion of my Sermon made before the kinges most excellent maiestie touching partly the catholike fayth of the most precious sacrament of the aulter which I see now impugned by a booke set forth vnder the name of my lord of Canterburies grace I haue thought expedient for the better opening of the matter and considering I am by name touched in the sayd booke the rather to vtter partly that I haue to say by confutation of that booke wherin I thinke neuerthelesse not requisite to direct any speach by speciall name to the person of him that is entituled author because it may possible he that his name is abused wherwith to set forth the matter beyng himselfe of such dignitie and authoritie in the common wealth as for that respect should be inuiolable For which consideration I shal in my speach of such reproofe as the vntruth of the matter necessarily requireth omitting the speciall title of the author of the booke speake onely of the author in generall beyng a thing to me greatly to be meruayled at that such matter should now be published out of my lord of Canterburies pen but because he is a man I will not wonder and because he is such a man I will reuerently vse him and forbearing further to name him talke only of the author by that general name Caunterbury THe first entrie of your booke sheweth to them that be wise what they may looke for in the rest of the same except the beginning vary from all that followeth Now the beginning is framed with such sleight subtletie that it may deceiue the reader notably in two thinges The one that he should thinke you were called into iudgement before the kinges maiesties commissioners at Lamhith for your catholike faith in the Sacrament The other that you made your booke for your defence therein which be both vtterly vntrue For your booke was made or euer ye were called before the said commissioners and after you were called then you altered only two lines in the beginning of your booke and made that beginning which it hath now This am I able to proue as well otherwise as by a booke which I haue of your owne hand writing wherin appeareth plainly the alteration of the beginning And as concerning the cause wherfore ye were called before the Commissioners whereas by your owne importune sute and procurement and as it were enforcing the matter you were called to iustice for your manifest contempt and continuall disobedience from tyme to tyme or rather rebellion against the kinges maiestie and were iustly depriued of your estate for the same you would turne it now to a matter of the sacrament that the world should thinke your trouble rose for your fayth in the sacrament which was no matter nor occasion therof nor no such matter was obiected against you wherfore you nede to make any such defence And where you would make that matter the occasion of your worthy depriuation and punishment which was no cause therof and cloke your wilfull obstinacie and disobedience which was the onely cause therof all meÌ of iudgement may well perceiue that you could meane no goodnes therby neither to the kinges maiestie nor to his realme But as touching the matter now in controuersie I impugn not the true catholike faith which was taught by Christ and his Apostles as you say I do but I impugne the false Papisticall faith inuented deuised and imagined by Antichrist and his ministers And as for further forbearing of my name and talking of the Author in generall after that you haue named me once and your whole booke is directed against my booke openly set out in my
body from his spirite affirming that in Baptisme we receaue but his spirite and in the communion but his flesh And that Christes spirit renueth our life but increaseth it not and that his flesh increceth our life but geueth it not And agaynst all nature reasoÌ and truth you confound the substance of bread and wine with the substance of Christes body and bloud in such wise as you make but one nature and person of them all And against scripture and all comformity of nature you confound and iumble so together the natural members of Christes body in the sacrament that you leaue no distinction proportion nor fashion of mannes body at all And can your church be taken for the true naturall mother of the true doctrine of Christ that thus vnnaturally speaketh deuydeth and confoundeth Christes body If Salomon were aliue he would surely geue iudgement that Christ should be taken from that woman that speaketh so vnnaturally and so vnlike his mother and be geuen to the true church of the faithful that neuer digressed from the truth of Gods word nor from the true speeche of Christes natural body but speake according to the same that Christes body although it be inseparable annexed vnto his Godhead yet it hath all the naturall conditions and properties of a very mans body occupying one place and being of a certayne height and measure hauing all members distinct and set in good order and proportion And yet the same body ioyned vnto his diuinitye is not only the beginning but also the contynuance and consummation of our eternall and celestiall life By him we be regenerated by him we be fedde and nourished from time to time as hee hath taught vs most certainly to beleue by his holy word and sacraments which remayne in their former substaunce and nature as Christ doth in his without mixtion or confusion This is the true and naturall speaking in this matter like a true naturall mother and like a true and right beleeuing christian man Marye of that doctrine which you teach I cannot deny but the church of Rome is the mother therof which in scripture is called BabiloÌ because of commixtion or confusion Which in all her doinges and teachinges so doth mixte and confound error with truth superstition with religioÌ godlines with hipocrisie scripture with traditions that she sheweth her selfe alway vniforme and consonant to confound all the doctrine of Christ yea Christ him selfe shewing her selfe to be Christes stepmother and the true naturall mother of Antichrist And for the conclusion of your matter here I doubt not but the indifferent reader shal easely perceiue what spirit moued you to write your boke For seeing that your booke is so full of crafts sleightes shiftes obliquities manifest vntruthes it may be easely iudged that what soeuer pretence be made of truth yet nothing is lesse intended then that truth should ether haue victory or appeare and be seene at all Winchester And that thou reader mightest by these markes iudge of that is here intreated by the author agaynst the melt blessed sacrament I shall note certayne euident and manyfest vntruthes which this author is not afraid to vtter a matter wonderfull considering his dignity if he that is named be the author in déede which should be a great stay of contradiction if any thing were to be regarded agaynst the truth First I will note vnto the reader how this author termeth the faith of the reall and substanciall presence of Christes body and bloud in the sacrament to be the faith of the papistes which saying what foundacion it hath thou mayest consider of that foloweth Luther that professed openly to abhorre at that might be noted papish defended stoutly the presence of Christes body in the Sacrament and to be present really and substancially euen with the same wordes and termes Bucer that is here in England in a solemne worke that he wryteth vpon the Gospels professeth the same faith of the reall and substanciall presence of Christes body in the Sacrament which be affirmeth to haue béen beleued of all the church of Christ from the beginning hetherto Iustus Ionas hath translated a Catechisme out of dutch into latin taught in the citie of Noremberge in Germany where Hosiander is chiefe preacher in which Catechisme they be accounted for no true Christian men that deny the presence of Christes body in the Sacrament The wordes really and substancially be not expressed as they be in Bucer but the word truly is there and as Buter saith that is substancially Which Catechisme was translated into englishe in this authors name about two yeares past Phillip Melancton no papist nor priest writeth a very wise epistle in this matter to Decolampadius and signifiyng soberly his beléefe of the presence of Christes very body in the Sacrament and to proue the same to haue béen the fayth of the old church from the beginning alleadgeth the sayinges of Irene Ciprian Chrisostome Hillary Cirill Ambrose and Theophilacte which authors he estemeth both worthy credite and to affirme the presence of Christes body in the Sacrament plainly without ambiguity He answereth to certain places of S. Augustine and saith all Decolampadius enterprise to depend vpon coniectures and argumentes applausible to idle wittes with much more wise matter as that epistle doth purport which is set out in a booke of a good volume among the other Epistles of Decolampadius so as no man may suspecte any thing counterfayte in the matter One Hippinus or Oepinus of Hamborough greatly estéemed among the Lutherians hath written a booke to the Kinges Maiesty that now is published abroad in printe wherein much inueyng against the church of Rome doth in the matter of the sacrament write as followeth Encharistia is called by it selfe a sacrifice because it is a remeÌbrance of the true sacrifice offered vpon the crosse and that in it is dispensed the true body true bloud of Christ which is plainly the same in essence that is to say substaÌce and the same bloud in essence signifiyng though the maner of presence be spirituall yet the substaunce of that is present is the same with that in heauen Erasmus noted a man that durst and did speake of all abuses in the church liberallye taken for no papist among vs to much estéemed as his peraphrasis of the Gospell is ordered to be had in euery church of this Realme declareth in diuers of his workes most manifestly his fayth of the presence of Christes body in the Sacrament by his Epistles recommendeth to the worlde the worke of Algerus in that matter of the Sacrament whom he noteth well exercised in the scriptures and the olde doctors Ciprian Hilary Ambrose Hierome Augustine Basill Chrysostom And for Erasmus own iudgement he sayth we haue an inuiolable fountation of Christes own words this is my body rehearsed agayn by S. Paule he sayth further the body of Christe is hidden vnder those signes and sheweth also vpon what
which doth not teach that Christ is in the bread and wine which was the doctrine of Luther but the true faith is that Christes most precious body and bloud is by the might of his word and determination of his will which he declareth by his word in his holy Supper present vnder forme of bread and wine The substance of which natures of bread and wine is conuerted into his most precious body bloud as it is truely beleeued taught in the Catholick church of which teaching this Author cannot be ignorant So as the Author of this booke reporteth an vntruth wittingly against his conscience to say they teach calling them papists that Christ is in the bread and wine but they agrée in forme of teaching with that the Church of England teacheth at this day in the distribution of the holy Communion in that it is there said the body and bloud of Christ to be vnder the forme of bread and wine And thus much serueth for declaration of the wrong vntrue report of the faith of the Catholick Church made of this Author in the setting forth of this difference on that parte which it pleaseth him to name Papistes And now to speake of the other parte of the difference on the Authors side when he would tell what he and his say he conueyeth a sence craftely in wordes to serue for a difference such as no Catholick man would deny For euery Catholick teacher graunteth that no man can receaue worthely Christes body and bloud in the Sacrament vnles he hath by faith and charity Christ dwelling in him For otherwise such one as hath not Christ in him receaueth Christs body in the Sacrament vnworthely to his condemnation Christ cannot be receued worthely but into his own temple which be ye S. Paul saith and yet he that hath not Christes Spirite in him is not his As for calling it bread and wine a Catholick man forbeareth not that name signifiyng what those creatures were before the consecration in substance Wherefore appeareth how the Author of this booke in the lieu and place of a difference which he pretendeth he would shew bringeth in that vnder a But which euery Catholick man must néedes confesse that Christ is in them who worthely eate and drinke the Sacrament of his body and bloud or the bread and wine as this Author speaketh But as this Author would haue speaken plainly and compared truely the difference of the two teachinges he should in the second parte haue said from what contrary to that the Catholick Church teacheth which he doth not and therfore as he sheweth vntruth in the first report so he sheweth a sleight and shifte in the declaration of the second parte to say that repugneth not to the first matter and that no Catholicke man will deny considering the said two teachinges be not of one matter nor shoote not as one might say to one marke For the first parte is of the substance of the Sacrament to be receaued where it is truth Christ to be present God and man The second parte is of Christes Spirituall presence in the man that receaueth which in déede must be in him before he receaue the Sacrament or he cannot receaue the Sacrament worthely as before is sayd which two partes may stand well together without any repugnancy so both the differences thus taught make but one Catholick doctrine Let vs sée what the Author saith further Caunterbury NOw the craftes wiles and vntruthes of the first booke being partly detected after I haue also answered to this booke I shall leaue to the indifferent Reader to iudge whether it be of the same sort or no. But before I make further answere I shall rehearse the wordes of mine owne thirde boke which you atteÌpt next out of order to impugne My words be these Now this matter of TransubstantiatioÌ being as I trust sufficiently resolued which is the first part before rehearsed wherein the Papisticall doctrine varieth from the Catholick truth order requireth next to intreate of the second part which is of the manner of the presence of the body and bloud of our Sauiour Christ in the SacrameÌt thereof wherin is no lesse coÌtentioÌ theÌ in the first part For a plain explication whereof it is not vnknowen to all true faithfull christian people that our Sauiour Christ being perfecte God and in all thinges equall and coeternall with his Father for our sakes became also a perfect man taking flesh and bloud of his blessed mother and virgin Mary sauing sinne being in all thinges like vnto vs adioyning vnto his diuinity a most perfect soul of man And his body being made of very flesh and bones not onely hauing all members of a perfect mannes body in due order and proportion but also being subiect to hunger thirst labour sweate werines cold heate and all other like infirmities and passions of a manne and vnto death also and that the most vile and painfull vpon the crosse and after his death he rose againe with the self same visible and palpable body and appeared therewith and shewed the same vnto his Apostles and specially to Thomas making him to put his handes into his side and to feele his woundes And with the selfe same body he forsooke this world and ascended into heauen the Apostles seeing and beholding his body when it ascended and now sitteth at the right hand of his Father there shall remaine vntill the last day when he shall come to iudge the quick dead This is the true Catholick faith which the Scripture teacheth and the vniuersall Church of Christ hath euer beleeued from the beginning vntill within these 4. or 5. hundreth yeares last passed that the Bishop of Rome with the assistance of his Papistes hath set vp a new faith and beleefe of their own deuising that the same body really corporally naturally and sensibly is in this worlde still and that in an hundred thousand places at one time being inclosed in euery pixe and bread consecrated And although we doe affirme according to Gods word that Christ is in all persons that truly beleeue in him in such sort that with his flesh and bloud he doth spiritually nourish and feede them and geueth them euerlasting life doth assure them thereof as well by the promise of his word as by the Sacramental bread and wine in his holy supper which he did institute for the same purpose yet we doe not a little vary from the hainous errors of the Papists For they teach that Christ is in the bread and wine but we say according to the truth that he is in them that worthely eate and drink the bread wine Here it pleaseth you to passe ouer all the rest of my sayinges and to aunswere onely to the difference betweene the Papists and the true Catholicke faith Where in the first ye finde fault that I haue vntruely reported the Papisticall faith which you
reader the sayinges of these authors and see whether they say that one nature in Christ may be both in heauen and in earth both here with vs and absent from vs at one tyme and whether they resolue this matter of Christs being in heauen and in earth as Smith doth to be vnderstand of his maÌhoode in diuersitie of these respectes visible and inuisible And when thou hast well considered the authors sayinges then geue credite to Smith as thou shalt see cause But this allegation of these authors hath made the matter so hote that the Bishop of Winchester durste not once touch it and Smith as soone as he had touched it felt it so scawlding hote that he durst not abyde it but shranke away by and by for feare of burning his fingers Now here what followeth further in my booke But now seeing that it is so euident a matter both by the expresse words of Scripture and also by all the old authors of the same that our Sauiour Christ as concerning his bodely presence is ascended into heauen and is not here in earth And seeing that this hath been the true confession of the Catholicke faith euer since Christes ascention it is now to be considered what mooued the Papistes to make a new and contrary faith and what Scriptures haue they for their purpose What moued them I know not but their own iniquitie or the nature and condition of the sea of Rome which is of al other most contrary to Christ and therfore most worthy to be called the sea of Antichrist And as for Scripture they alleadge none but onely one and that not truely vnderstanded but to serue their purpose wrested out of tune wherby they make it to iarre and sound contrary to all other Scriptures pertaining to the matter Christ toke bread say they blessed brake it gaue it to his disciples saying This is my body These words they euer still repeate and beate vpon that Christ sayd this is my body And this saying they make their shooteanker to proue therby as well the reall and naturall presence of Christs body in the Sacrament as their imagined Transubstantiation For these words of Christ say they be most plain and most true Then for as much as he said This is my body it must needes be true that that thing which the Priest holdeth is his hands is Christs body And if it be Christes body then can it not be bread Whereof they gather by their reasoning that there is Christes body really present and noe bread Now forasmuch as all their proofe hangeth onely vpon these wordes this is my body the true sence and meaning of these wordes must be examined But say they what neede they any examination what wordes can be more plain then to say This is my body Truth it is in deed that the wordes be as plain as may be spoaken but that the sence is not so plain it is manifest to euery man that wayeth substantially the circumstances of the place For when Christ gaue bread to his disciples and said This is my body there is no man of any discretioÌ that vnderstandeth the english tongue but he may well know by the order of the speache that Christ spake those wordes of the bread callyng it his body as all the old authors also do affirme although some of the Papistes deny the same Wherfore this sentence can not meane as the wordes seeme and purport but there must needes be some figure or mistery in this speech more then appeareth in the playne wordes For by this manner of speeche plainly vnderstand without any figure as the wordes lye can be gathered none other sence but that bread is Christes body and that Christes body is bread which all Christian eares do abhorre to heare Wherefore in these wordes must needes be sought out another sence meaning then the words of themselues do beare And although the true sense and vnderstanding of these wordes be sufficiently declared before when I spake of Transubstantiation yet to make the matter so playne that no scrouple or doubt shall remayne here is occasion giuen more fully to intreate therof In whiche processe shal be shewed that these sentences of Christ This is my body This is my bloud be figuratiue speches And although it be manifest inough by the playn wordes of the gospel and proued before in the processe of Transubstantiation that Christ spake of bread when he sayd This is my body likewise that it was very wyne which he called his bloud yet least the Papistes should say that we sucke this out of our own fyngers the same shall be proued by testimony of the old authors to be the true and old fayth of the catholicke Church Where as the schole authors and Papistes shall not be able to shew so much as one word of any auncient author to the contrary First Ireneus writing against the Valentinians in his fourth booke sayeth that Christ confessed bread which is a creature to be his body and the cuppe to be his bloud And in the same booke he writeth thus also The bread wherin the thanks be geuen is the body of the Lord. And yet again in the same booke he saith that Christ taking bread of the same sort that our bread is of confessed that it was his body And that that thing which was tempered in the chalice was his bloud And in the fift booke he writeth further that of the chalice which is his body a man is nourished and doth grow by the bread which is his body These wordes of Ireneus be most plain that Christ taking very materiall bread a creature of God and of such sort as other bread is which we doe vse called that his body when he said this is my body and the wine also which doth feede and nourish vs he called his bloud Tertullian likewise in his booke written against the Iewes saith that Christ called bread his body And in his booke against Martian he oftentimes repeateth the selfe same wordes And S. Cipryan in the first booke of his epistles saith the same thing that Christ called such bread as is made of many cornes ioyned together his body and such wine he called his bloud as is pressed out of many grapes and made into mine And in his second booke he saith these wordes Water is not the bloud of Christ but wine And againe in the same epistle he saith that it was wine which Christ called hys bloud and that if wine be not in the chalice then we drinke not of the fruit of the vine And in the same Epistle he saith that meale alone or water clone is not the body of Christ except they be both ioyned together to make therof bread Epiphanius also saith that Christ speaking of a lofe which is round in fashion and cannot see heare nor feele said of it This is my body And S. Hierome wryting ad Hedibiam saith
that there is onely bread in the Sacrament sayth Smith and not Christes body what then What is that to purpose here in this place I pray you For I goe not about in this place to proue that onely bread is in the sacrament and not Christes body but in this place I proue onely that it was very bread which Christ called his body and very wine which he called his bloud when he sayd This is my body This is my bloud Which Smith with all his rablement of the Papistes deny and yet all the old Authors affirme it with Doctor Steuen Gardiner late Bishope of Winchester also who sayth that Christ made demonstration vpon the bread when he sayd This is my body And as all the old Authors be able to counteruayle the Papistes so is the late Bishope able to matche Smith in this mater so that we haue at the least a Rowland for an Oliuer But shortly to comprehend the aunswere of Smith where I haue proued my sayinges a dosen leaues together by the authoritie of Scripture and old catholike writers is this a sufficient aunswer onely to say without any proofe that al my trauayl is lost and that all that I haue alleadged is nothing to the purpose Iudge indifferently gentle Reader whether I might not by the same reason cast away all Smithes whole booke and reiect it quite cleane with one word saying All his labore is lost and to no purpose Thus Smith and Gardiner being aunswered I will returne agayne to my booke where it followeth thus Now this being fully proued it must needes folow consequently that this manner of speaking is a figuratiue speach For in playne and proper speach it is not true to say that bread is Christes body or wine his bloud For Christes body hath a soule lyfe sence and reason but bread hath neither soule lyfe sence nor reason Lykewise in playne speche it is not true that we eate Christes body and drinke his bloud For eating drinking in their proper and vsuall signification is with the tongue teeth and lyppes to swallow diuide and chawe in peeces which thinge to do to the flesh and bloud of Christ is horrible to be heard of any Christian. So that these speaches To eate Christes body and drinke his bloud to call bread his body and wine his bloud be speches not taken in the proper signification of euery worde but by translation of these wordes eating and drinking from the signification of a corporall thing to signifie a spirituall thing and by calling a thing that signifieth by the name of the thing which is signified thereby Which is no rare nor straunge thing but an vsuall manner and phrase in common speech And yet least this faulte should be imputed vnto vs that we do fayne thinges of our owne heades without auctoritie as the papistes be accustomed to do here shall be cited sufficient authoritye as well of Scriptures as of olde auncient authors to approue the same First when our Sauiour Christ in the sixt of Iohn sayd that he was the bread of lyfe which who so euer did eate should not dye but liue for euer and that the bread which he would geue vs was his flesh and therefore who so euer should eate his flesh and drinke his bloud should haue euerlasting lyfe and they that should not eate his flesh and drinke his bloud should not haue euerlasting lyfe When Christ had spoken these wordes with many moe of the eating of his flesh and drinking of his bloud both the Iewes and many also of his disciples were offended with his wordes and sayd This is an hard saying For howe can hee geue vs his flesh to be eaten Christ perceiuing their murmuring hartes because they knew none other eating of his flesh but by chawing and swallowing to declare that they should not eate his body after that sort nor that he ment of any such carnall eating he sayd thus vnto them What yf you see the sonne of man ascend vp where he was before It is the spirite that geueth life the flesh auaileth nothing the words which I spake vnto you be spirite and lyfe These wordes our Sauiour Christ spake to lift vp their mindes from earth to heauen and from carnall to spirituall eating that they should not phantasy that they should with their teeth eate him present here in earth for his flesh so eaten sayth he should nothing profite them And yet so they should not eate him for he would take his body away from them and ascend with it into heauen and there by fayth and not with teeth they should spiritually eate him sitting at the right hand of his father And therefore sayth he The wordes which I do speake be spirite and lyfe That is to say are not to be vnderstand that we shall eate Christ with our teeth grossely and carnally but that we shall spiritually and gostly with our fayth eate him being carnally absent from vs in heauen And in such wise as Abraham and other holy fathers did eate him many yeares before he was incarnated and borne as Saint Paule sayth that all they did eate the same spirituall meate that we doo and drinke the same spirituall drinke that is to say Christ. For they spiritually by their fayth were fed and nourished with Christes body and bloud and had eternall lyfe by him before he was borne as we haue now that come after his ascention Thus haue you heard the declaration of Christ himselfe and of Saint Paul that the eating and drinking of Christes fleshe and bloud is not taken in the common signification with mouth and teeth to eate and chaw a thing being present but by a liuely fayth in hart and minde to chaw and digest a thing being absent either ascended hence into heauen or els not yet borne vpoÌ earth Winchester In the lx leaf the auctor entreateth whether it be a plaine spéech of Christ to say eate and drincke speaking of his body and bloud I answer the spéech of it selfe is propre commaunding them present to eate and drincke that is proponed for them and yet it is not requisite that the nature of man should with like coÌmon effect worke in eating and drinking that heauenly meate drincke as it doth in earthly and carnall meates In this mistery man doth as Christ ordeined that is to say receyue with his mouth that is ordered to be receiued with his mouth graunting it neuerthelesse of that dignitie and estimation that Christes wordes affirms and whether he so doth or no Christes ordinaunce is as it is in the substaunce of it selfe alone whereof no good man iudgeth carnally or grosely ne discusseth the vnfaythfull question how which he can not conceiue but leaueth the déepenes thereof and doth as he is bidden This misterie receiueth no mans thoughtes Christes institution hath a propertie in it which can not be discussed by mans sensuall reason Christes wordes be spirite and life which this auctor wresteth with
of Christ of the eating of his flesh to be onely a figure this author had nothing aduanced his purpose As for spiritual vnderstanding meaneth not any destruction of the letter wher the same may stand with the rules of our faith All Christes words be life and spirit contayning in the letter many tymes that is aboue our capacity as specially in this place of the eating of his flesh to discusse the particularities of how yet we must beleue to be true that Christ sayth although we can not tell how For when we go about to discusse of Gods mistery how then we fall from fayth and waxe carnall men and would haue Gods wayes like ours Caunterbury HEre may euery man that readeth the words of Origen plainly see that you seek in this waighty matter nothing by shifts and cauillatioÌs For you haue nothing aunswered directly to Origen although he directly writeth agaynst your doctrine For you say that the eating of Chrstes flesh is taken in the proper signification without a fygure Origen sayth there is a figure And Origen sayth further that it is onely a figuratiue spech although not adding this word onely yet adding other words of the same effect For he sayth that we may not vnderstand the words as the letter soundeth And sayth further that if we vnderstand the words of Christ in this place as the letter soundeth the letter killeth Now who knoweth not that to say these words not as the letter soundeth and that letter killeth be as much to say as onely spiritually and only otherwise then the letter soundeth Wherfore you must spit vpon your hands aud take better hold or els you can not be able to plucke Origen so shortly from me And I maruayle that you be not ashamed thus to trifle with the auncient authors in so serious a matter and such places where the reader onely looking vpon the authors wordes may see your dealing The next is Chrysostome whom I cite thus And Saynct Iohn Chrisostome affirmeth the same saying that if any man vnderstand the words of Christ carnally he shall surely profit nothing therby For what meane these words the flesh auayleth nothing He ment not of flesh God forbid but he ment of them that fleshly and carnally vnderstood those things that Christ spake But what is carnall vnderstanding To vnderstand the words simply as they be spoken and nothing els For we ought not so to vnderstaÌd the things which we see but all misteries must be considered with inward eyes and that is spiritually to vnderstand them In these words S. Iohn ChrisostoÌ sheweth plainly that the words of Christ concerning the eating of his flesh and drinking of his bloud are not to be vnderstand simply as they be spoken but spiritually and figuratiuely Winchester Sainct Chrisostom declareth himself how misteries must be considered with inward eyes which is a spirituall vnderstanding wherby the truth of the mistery is not as it were by a figuratiue spech empayred but with an humility of vnderstanding in a certayn fayth of the truth maruayled at And here the author of this book vseth a sleight to ioyne figuratiuely to spiritually as though they were alwayes all one which is not so Caunterbury AS you haue handled Origen before euen so do you haÌdle ChrisostoÌ Wherfore I only refer the reader to looke vpon the words of Chrysostome recited in my book who sayth that to vnderstand the words of eating of Christes flesh symply as they be spoken is a carnall vnderstanding And then can it be no proper speech as you say it is bicause it can not be vnderstand as the wordes be spoken but must haue an other vâderstanding spiritually Then followeth next Sainct Augustine of whom I write thus And yet most planely of all other S. Augustine dooth declare this matter in his booke De doctrina christiana in which book he instructeth christian people how they should vnderstand those places of Scripture which seem hard and obscure Seldome sayth he is any difficulty in proper words but either the circumstance of the place or the conferring of diuers translations or els the originall toung wherin it was written will make the sence playn But in words that be altered from their proper signification there is great diligence and hede to be taken And specially we must beware that we take not litterally any thing that is spoken figuratiuely Nor contrary wise we must not take for a figure any thing that is spoken properly Therfore must be declared sayth S. Augustine the maner how to discerne a proper spech from a figuratiue Wherin sayth he must be obserned this rule that if the thing which is spoken be to the furtherance of charity then it is a proper spech and no figure So that if it be a commaundement that forbiddeth any euill or wicked act or commaundeth any good or beneficiall thing then it is no figure But if it commaund any ill or wicked thing or forbiddeth any thing that is good and beneficiall then it is a figuratiue spech Now this saying of Christ Except ye eat the flesh of the sonne of man and drinke his bloud you shall haue no life in you seemeth to commaund an haynons and wicked thing therfore it is a figure commaunding vs to be partakers of Christes passion keeping in our mindes to our great comfort and profite that his flesh was crucified and wouÌded for vs. This is briefly the sentence of S. Augustine in his booke De doctrina Christiana And the like he writeth in his book De catechisandis rudibus and in his book Contra aeduersarium legis prophet arum and in diuers other places which forte diowsnes I passe ouer For if I should reherse all the authorityes of S. Augustine and other which make mention of this matter it would weary the reader to much Wherfore to all them that by any reasonable meanes will be satisfied these things before rehearsed are sufficient to proue that the eating of Christs flesh and drinking of his bloud is not to be vnderstanded simply and playnly as the words do properly signify that we do eat and drinke him with our mouthes but it is a figuratiue spech spiritually to be vnderstanded that we must deeply print and fruitfully beleue in our harts that his flesh was crucified and his bloud shed for our redemption And this our beliefe in him is to eat his flesh and drink his bloud although they be not present here with vs but be asceÌded into heauen As our forefathers before Christs tyme did likewise eat his flesh and drinke his bloud which was so farre from them that he was not yet then borne Winchester Sainct Augustine according to his rules of a figuratiue and proper spéech taketh this spéech Except ye eat c. for a figuratiue spéech because it semeth to commaund in the letter carnally vnderstanded an hainous and wicked thing to eat the flesh of a man as mans carnal imagination conceiueth
only similitude or an only signification which is the issue with this author Canterbury HEre you shift of S. Ciprian and Chrisostom with fayre promise to make answer to them hearafter who aproue playnly my saying that the bread representeth Christes body and the wine his bloud and so you aunswer here only to S. Hierom. In aunswering to whom you wer loth I se well to leaue behind any thing that might haue any colour to make for you that expound this word represent in S. Hierom to signifie reall exhibition Here appeareth that you can when you list change the signification of wordes that can make vocare to signifie facere and facere to signifie sacrificare as you do in your last booke And why should you not than in other wordes when it wil serue for like purposes haue the like libertie to change the signification of words when you list And if this word represent in saynt Hieroms wordes signifie reall exhibition then did Melchisedech really exhibit Christes flesh bloud who as the same saynt Hierom sayth did represent his flesh and bloud by offering bread and wine And yet in the lordes supper ryghtly vsed is Christes body exhibited in dede spiritually and so really if you take really to signifie only a spirituall and not a corporall and carnall exhibition But this reall and spirituall exhibition is to the receiuers of the sacrament and not to the bread and wine And mine issue in this place is no more but to proue that these sayings of Christ This is my body This is my bloud be figuratiue speaches signifying that the bread representeth Christes body and the wine his bloud which for as much as you confesse ther neded no great contention in this poynt but that you would seme in wordes to vary where we agre in the substance of the matter and so take occasion to make a longe booke where a short would haue serued And as for the exelucion onely many of the authors as I proued before haue the same exclusiue or other wordes equiualent therto And as for the sacramentall signes they be onely figures And of the presence of Christes body your selfe hath this exclusiue that Christ is but after a spirituall maner present and I say he is but spiritually present Now followeth Saynt Augustine And yet S. Augustine sheweth this matter more clearly and fully then any of the rest specially in an epistle which he wrot ad Bonifacium where he sayth that a day or two before good Friday we vse in common speach to say thus To morow or this day .ij. dayes Christ suffered his passioÌ Where in very dede he neuer suffered his passion but once and that was many yeares passed Likewise vpon Easter day we say This day Christ rose from death Where in very dede it is many hundreth yeares sithens he rose from death Why then do not men reproue vs as lyars when we speake in this sort But bicause we call these dayes so by a similitude of those dayes wherin these thinges were done in dede And so it is called that day which is not that day in dede but by the course of the yeare it is a like day And such thinges be sayd to be done that day for the solemne celebration of the sacrameÌt which thinges indede were not done that day but long before Was Christ offered any more but once And he offered him selfe and yet in a sacrament or representation not onely euery solemne feast of Easter but euery day he is offered to the people so that he doth not lye that sayth He is euery day offered For if sacramentes had no some similitude or likenes of those thinges whereof they be Sacramentes they could in no wise be sacramentes And for their similitude and likenes commonly they haue the name of the thinges wherof they be sacramentes Therfore as after a certayne maner of speach the sacrameÌt of Christes body is Christs body the sacrament of Christes bloud is Christes bloud so likewise the sacrament of fayth is fayth And to beleue is nothing els but to haue fayth And therfore when we answer for yong children in their baptisme that they beleue which haue not yet the minde to beleue we answer that they haue fayth bicause they haue the sacrament of fayth And we say also that they tourne vnto God because of the sacrament of conuersion vnto God for that answer pertayneth to the celebration of the sacrameÌt And likewise speaketh the Apostle of baptisme saying that by Baptisme we be buryed with him into death he sayth not that we signifie buriall but he sayth playnly that we be buried So that the sacrameÌt of so great a thing is not called but by the name of the thing it selfe Hitherto I haue rehersed the answer of S. Augustine vnto Boniface a learned bishop who asked of him how the parentes and frendes could answer for a yong babe in baptisme and say in his person that he beleueth conuerteth vnto God when the child can neither do nor think any such thinges Wherunto the answer of S. Augustine is this that for as much as baptisme is the sacrament of the profession of our fayth and of our conuersion vnto God it becometh vs so to answer for yong children comming therunto as to the sacrameÌt apertayneth although the children indeed haue no knowledge of such thinges And yet in our sayd answers we ought not to be reprehended as vayn men or lyers forasmuch as in common speach we vse dayly to call sacrameÌtes and figures by the names of the thinges that be signified by them although they be not the same thing indede As euery Goodfriday as often as it returneth from yeare to yeare we call it the day of Christes passion and euery Easter day we call the day of his resurrection and euery day in the yeare we say that Christ is offered and the sacrament of his body we call it his body and the sacrament of his bloud we call it his bloud and our baptisme S. Paul calleth our buriall with Christ. And yet in very dede Christ neuer suffered but once neuer arose but once neuer was offered but once nor in very dede in baptisme we be not buried nor the sacrament of Christes body is not his body nor the sacrament of his bloud is not his bloud But so they be called bicause they be figures sacramentes and representations of the thinges them selfe which they signifie and whereof they beare the names Thus doth saynt Augustine most playnly open this matter in his epistle to Bonifacius Of this maner of speach wherin a signe is called by the name of the thing which it signifieth speaketh S. Augustine also right largely in his questions super Leuiticum contra Adamantium declaring how bloud in scripture is called the soule A thing which signifieth sayth he is wont to be called by the name of the thing which it signifieth as it is writen in the scripture The vij
of his worke entreating transubstantiation he would the same wordes of Chrisostome by this forme of spech in the negatiue should not deny precisely And when Chrisostome sayth Do not think that you by man receiue the body of God but that we should not consider man in the receiuing of it Here this author doth alleage these wordes and reasoneth of them as though they were termes of mere deniall But I would aske of this author this question If Chrysostomes fayth had bene that we receaue not the body of God in the Sacrament verily why should he vse wordes idlely to entreate of whom we receiued the body of God which after this authors doctrine we receaue not at all but in figure and no body at all which is of Christes humanity being Christ as this author teacheth spiritually that is by his diuine nature in him onely that worthely receaueth and in the very Sacrament as he concludeth in this booke onely fyguratiuely Turne back reader to the 36. leafe in the authors booke and read it with this and so consyder vpon what principle here is made an Ergo. I will aunswere that place when I speake of Transubstantiation which shall be after answered to the third and fourth booke as the naturall order of the matter requireth The second place of Chrisostome that this author bringeth forth he graunteth it soundeth much agaynst him fauoreth his aduersaryes but with conferring and considering he trusteth to alter it from the true vnderstanding And not to expound but confound the matter be ioyneth in spech the sacrament of baptisme with this sacrameÌt which shift this author vsed vntruely in Hylary and would now beare in hand that the presence of Christ were none otherwise in this sacrament then in baptisme which is not so for in this sacrament Christes humanity and godhead is really present and in baptisme his godhead with the effectuall vertue of his bloud in which we be washed not requiring by scripture any reall presence therof for dispensatioÌ of that mistery as I haue before touched discussing the aunswere to Emissen where as Chrisostome speaking of this sacrament whereof I haue before spoken and Melancthon alleadging it to Decolampadius saith thus The great miracle and great beneuolence of Christ is that he sitteth aboue with his father and is the same houre in our handes here to be embrased of vs. And therfore where this author would note the wonder of Gods worke in the Sacrament to be wonerfull for the worke and effect in man this is one peece of trueth but in the Sacrament of the body and bloud of Christ the old Fathers wonder at the worke in the Sacrament how bread is chaunged into the body of Christ how Christ sitting in heauen God man is also man and God in the SacrameÌt and being worthely receiued dwelleth in such carnally and naturally as Hylary sayth and corporally as Cyrill sayth How this can be no man can tell no faythfull man should aske and yet it is the true catholick fayth to be truely so wrought For as Cinistene sayth he that is the author of it he is the witnes of it And therfore I will make it an issue with this author that the olde fathers speaking of the wonderfull operation of God in this Sacrament referre it not onely to the vertue and effect of this Sacrament nor to the vertue specially but chiefly to the operation of God in the substaunce of this Sacrament and the Sacrament selfe for such a difference S. Augustine maketh saying Aliud est Sacramentum aliud virtus sacramenti The Sacrament is one the vertue of the SacrameÌt is an other Finally in aunswering to Chrisostome this author doth nothing but spend wordes in vayne to the more playne declaration of his owne ignoraunce or worse Caunterbury AS concerning Chrisostome you haue spent so many taunting and scornefull wordes in waste without cause that I need to wast no wordes here at all to make you aunswere but referre the reader to my booke the 25. leafe and 36. leafe and to the 32.33 and 34. leafe where the reader shall finde all that is here spoken fully aunswered vnto But alwayes you be like your selfe proceding in amplification of an argument agaynst me which you haue forged yourselfe and charge me therewith vntruely For I vse not this spech that we receaue not the body of God at all that we receaue it but in a figure For it is my constant fayth and beleefe that we receaue Christ in the sacrament verily and truely and this is plainely taught and set forth my book But that verily as I with Chrisostome and all the olde authors take it is not of such a sort as you would haue it For your vnderstanding of Uerily is so Capernaicall so grosse and so dul in the perceauing of this mistery that you thinke a man can not receaue the body of Christ verily vnles he take him corporally in his corporall mouth flesh bloud and bones as he was borne of the virgine Mary But it is certaine that Chrisostome ment not that we receaue Christes body verily after such a sort when he sayth Doe not thinke that you receiue by a man the body of God And yet because I deny onely this grosse vnderstaÌding you misreport my doctrine that I should say we receaue not Christ at all but in a figure and no body at all wherin you vntruly and sclaundrously report me as my whole book and doctrine can witnesse agaynst you For my doctrine is that the very body of Christ which was borne of the virgine Mary and suffered for our sinnes geuing vs lyfe by his death the same Iesus as concerning his corporal presence is taken from vs and sitteth at the right hand of his father and yet is he by fayth spiritually present with vs and is our spirirituall foode and nourishment and sitteth in the middes of all them that-be gathered togither in his name And this feding is a spirituall feedyng and an heauenly feeding farre passing all corporall and carnall feeding and therfore there is a true presence and a true feding indeed and not in a figure onely or not at all as you most vntruely report my saying to be This is the true vnderstanding of the true presence receiuing feding vpon the body and bloud of our Sauior Christ and not as you depraue the meaning and true sence therof that the receiuing of Christ truly and verily is the receiuing corporally with the mouth corporall or that the spirituall receauing is to receaue Christ onely by his diuine nature which thing I neuer sayd nor meÌt Turn I pray thee geÌtle reader to the 36 leaf of my booke and note these wordes there which I alledge out of Chrisostome Doe not thinke sayth he that you receaue by a man the body of God Then turne ouer the leafe and in the xx line note again my saying that in the holy communion Christ himselfe is spiritually eaten and drunken and
writer among the Grekes hath more playnly spokeÌ for you then Theophilacte hath and yet when that shal be well examined it is nothing at all as I haue playnly declared shewing your vntruth aswell in allegation of the authors wordes as in falsefying his name And as for the Catechisme of Germany by me translated into English to this I haue aunswered before and truth it is that eyther you vnderstand not the phrase of the old authors of the church or els of purpose you will not vnderstand me But hereunto you shall haue a more full aunswer when I come to the proper place therof in the iiij part of my booke And as coÌcerning the wordes of Theophilact vpon the gospel of Iohn he speaketh to one effect and vseth much like termes vpon the gospels of Mathew Marke and Iohn wherunto I haue sufficiently aunswered in my former booke And because the aunswer may be the more present I shall rehearse some of my wordes here agayne Although sayd I Theophilactus spake of the eating of the very body of Christ and the drinking of his very bloud and not onely of the figures of them and of the conuersion of the bread and wine into the body and bloud of Christ yet he meaneth not of a grosse carnall corporall and sensible conuersion of the bread and wine nor of a like eating and drinking of his flesh and bloud for so not onely our stomackes would yerne our hartes abhorre to eate his flesh and to drink his bloud but also such eating and drinking could nothing profite and auayle vs but he spake of the celestiall and spirituall eating of Christ and of a sacramentall conuersion of the bread calling the bread not onely a figure but also the body of Christ geuing vs by those wordes to vnderstand that in the sacrament we do not onely eate corporally the bread which is a sacrament and figure of Christes body but spiritually we eate also his very body and drincke his very bloud And this doctrine of Theophilactus is both true godly and comfortable This I wrot in my former booke which is sufficient to aunswer vnto all that you haue here spoken And as concerning the bread that Christ did eate and feede vpon it was naturally eaten as other men eate naturally changed and caused a naturall nourishment and yet the very matter of the bread remayned although in an other forme but in them that duely receaue and âat the Lordes holy supper all is spirituall aswell the eating as the change and nourishment which is none impediment to the nature of bread but that it may still remayne And where you come to the translation of this word species to signifie apparence this is a wonderfull kinde of translation to translat specie in apparence because apparet is truly translated appeareth with like reason aurum myght be translated meate because edâre signifieth to eate And your other translation is no lesse wonderfull where you turne the vertue of Christes body into the veritie And yet to cloke your folly therin and to cast a mist before the readers eyes that he should not see your vntruth therin you say that by vertue in that place must be vuderstanded verite First what soeuer be vnderstande by the worde vertue your fayth in translation is broken For the sense being ambiguous yoâ ought in translation to haue kept the word as it is leauing the sense to be expended by the indifferent reader and not by altering the word to make such a sense as please you which is so foule a fault in a translatour that if Decolampadius had so done he should haue ben called a man faulty and gilthy a corruptour a deceauour an abuser of other men a peruerter a deprauer and a man without fayth As he might be called that would translate Verbum caro factum est The second person became man Which although it be true in meaning yet it is not true in translation nor declareth the fayth of the translatour But now as your translation is vntrue so is the meaning also vntrue and vnexcusable For what man is so far destitute of all his senses that he knoweth not a difference betwene the veritie of Christes body and the vertue therof Who can pretend ignoraunce in so manifest a thing Doth not all men know that of euery thing the vertue is one and the substance an other Except in God onely who is of that simplicitie without multiplication of any thing in him or diuersitie that his vertue his power his wisdome his iustice and all that is sayd to be in him be neyther qualites nor accidentes but all one thinge with his verie substauÌce And neyther the right hand of God nor the vertue of God which you bring for an example and serueth to no purpose but to blind the ignorauÌt reader be any thing els but the very substaunce of God although indiuersitie of respectes and considerations they haue diuersitie of names except you will deuide the most single substaunce of God into corporall partes and members following the errour of the Aâcropomorphites But the like is not in the body of Christ which hath distinctioÌ of integrall partes and the vertue also and qualities distinct from the substance And yet if the example were like he should be an euill translator or rather a corrupter that for a dextris virtutis Dei would traÌslate a dextris Dei or coÌtrary wise And therfore all traÌslators in those places folow the wordes as they be be not so arrogaÌt to alter one title in theÌ therby to make theÌ one in wordes although the thing in substaunce be one For wordes had not theyr signification of the substances or of thinges onely but of the qualities maners respectes and considerations And so may one word signifie diuers thinges one thing be signified by diuers wordes And therfore he that should for on word take an other because they be both referred to one substaunce as you haue done in this place should make a goodly yere of worke of it not much vnlike to him that should burne his house and say he made it because the making burning was both in one matter and substaunce It is much pitie that you haue not bestowed your tyme in translation of good authors that can skill so well of translation to make specieÌ to signifie apparence and that take vertue sometyme for veritie and somtime for nothing a dextris virtutis Dei to signifie no more but a dextris Dei and virtutem carnis to signifie no more but carnem and virtutem sanguinis sanguinem And why not seing that such wordes signifie ad placitum that is to say as please you to translate them And it seameth to be a strange thing that you haue so quicke an eye to espye other mens faultes and cannot see in Theophilact his playne aunswer but to take vpon you to teach him to aunswer For when he asketh the question why doth
example and this that was prefigured So as if Christes body in the Sacrament should be there but figuratiuely as this author teacheth then were the bread of Proposition figure of a figure and shadow of a shadow which is ouer great an absurditie in our religion Therfore there can not be a more playne proofe to shew that by S. Hieromes mynd Christes body is verely in the Sacrament and not figuratiuely onely then wheÌ he noteth Panes propositionis to be the figure and the shadow of Christes body in the Sacrament For as Tertulian sayth Figura non esset nisi veritatis esses corpus The other were not to be called a figure if that answered vnto it wer not of truth which is the sence of Tertulians wordes And therfore S. Hierome could with no other wordes haue expressed his mynde so certaynly playnly as with these to confesse the truth of Christes body in the SacrameÌt And therfore regarde not reader what this author sayth For S. Hierome affirmeth playnly Christes true body to be in the Sacrament the consecration wherof although S. Hierom attributeth to the minister yet we must vnderstand him that he taketh God for the author and worker notwithstanding by reason of the minestry in the church the doing is ascribed to manne as minister bycause Christ sayd Hoc facite after which speach saluation remission of sinne and the worke in other SacrameÌtes is attribute to the minister being neuerthelesse the same the propre and speciall workes of God And this I adde bicause some be vniustly offended to heare that man should make the body of Christ. And this author findth fault before at the word making which religiousely heard and reuerently spoken should offend no man for man is but a minyster wherin he should not glory And Christ maketh not him selfe of the matter of bread nor maketh him selfe so oft of bread a new body but sitting in heauen dooth as our inuisible Priest worke in the mistery of the visible pristhood of his church and maketh present by his omnipotencie his glorified body and bloud in this high mistery by conuertion of the visible creatures of bread and wine as Emissen sayth into the same This author of this booke as thou reader mayst perceaue applieth the figure of the breades called Panes propositionis to the body of Christ to come where as S. Hierome calleth them the figure of Christes body in the Sacrament and therfore doth fashion his argument in this sence If those breades that were but a figure required so much cleanes in them that should eat them that they might not eate of them which a day or two before had lyen with theyr wiues what cleanes is required in him that should make the body of Christ Wherby thou mayst se how this author hath reserued this notable place of S. Hierom to the later ende that thou shouldest in the ende as well as in the middest see him euidently snarled for the better remembrance Caunterbury TO these wordes of S. Hierome I haue sufficiently aunswered in my former booke And now to adde some thing therunto I say that he meaneth not that Panis Propositionis be figures of the sacrament but of Christes very body And yet the same body is not onely in the sacrament figuratiuely but it is also in the true ministration therof spiritually present spirituallye eaten as in my booke I haue playnely declared But how is it possible that Caius Vlpian or Sceuola Batholus Baldus or Curtius should haue knowledge what is ment by the spirituall presence of Christ in the sacrament and of the spirituall eating of his flesh and bloud if they be voyde of a liuely fayth feeding and comforting theyr soules with their owne workes and not with the breaking of the body and shedding of the bloud of our Sauiour Christ. The meat that the Papistes liue by is indulgences and pardons and such other remission of sinnes as cometh all from the Pope which giueth no life but infecteth and poysoneth but the meate that the true Christian man lyueth by is Christ him selfe who is eaten onely by fayth and so eaten is life and spirite giuing that life that endureth and continueth for euer God graunt that we may learne this heauenly knowledge of the spirituall presence that we may spiritually taste and feede of this heauenly foode Now where you say that there canne not be a more playne proofe to shew that Christes body is verely in the sacrament and not figuratiuely onely than when S. Hierome noteth Panis propositionis to be the figure and shadow of Christes body in the sacrament For as Tertulian sayth the other were not to be called a figure if that which aunswereth to it were not of truth Here your for is a playne fallax à non causa vt causa and a wonderous subtiltie is vsed therin For where Tertulian proueth that Christ had here in earth a very body which Martion denied bicause that bread was instituted to be a figure therof and there canne bee no figure of a thing that is not you alleadge Tertulians wordes as though he should say that Christes body is in the sacrament vnder the forme of bread whereof neyther Tertulian intreated in that place nor it is not required that the body should be corporally where the figure is but rather it should be in vayne to haue a figure when the thing it selfe is present And therfore you vntruely reporte both of S. Hierome and Tertulian For neyther of them both do say as you would gather of theyr wordes that Christes body is in the sacrament really and corporally And where you say that Christ maketh not him selfe of the matier of bread either you be very ignoraunt in the doctrine of the sacrament as it hath bene taught these fiue hundred yeares or els you dissemble the matter Hath not this bene the teaching of the schole diuines yea of Innocent him selfe that the matter of this Sacrament is bread of wheat and wine of grapes Do they not say that the substaunce of bread is tourned into the substaunce of Christes flesh and that his flesh is made of bread And who worketh this but Christ him selfe And haue you not confessed all this in your booke of the Deuils sophistry why do you then deny here that which you taught before and which hath bene the common aproued doctrine of the Papistes so many yeares And bycause it should haue the more authorite was not this put into the masse bookes and reade euery yeare Dognum datur christianis quod in caânem transit panis uinum in sanguinem Now seing that you haue taught so many yeares that the matter and substaunce of bread is not consumed to nothing but is chaunged and tourned into the body of Christ so that the body of Christ is made of it what meane you now to deny that Christ is made of the matier of bread Whan water was tourned into wine was not the wine made of the
are called by Damascene the body and bloud of Christ bicause that such persons through the working of the holy ghost be so knitte and vnited spiritually to Christes flesh and bloud and to his diuinite also that they be fedde with them vnto euerlasting life Furthermore Damascene sayth not that the sacrament should bee worshiped and adored as the Papists terme it which is playne idolatrye but that we must worship Christ God and man And yet we may not worship him in bread and wine but sittyng in heauen with his father and being spiritually within our selues Nor he sayth not that there remayneth no bread nor wine nor none other substaunce but only the substaunce of the body and bloud of Christ but he sayth playnly that as a burning coale is not wodde only but fier and wodde ioyned together so the bread of the Communion is not bread only but bread ioyned to the diuinite But those that say that there is none other substaunce but the substaunce of the body and bloud of Christ do not onely deny that there is bread and wine but by force they must deny also that there is either Christes diuinitie or his soule For if the flesh and bloud the soule and diuininitie of Christ be foure substances and in the sacrament be but two of them that is to say his flesh and bloud than where is his soule and diuinitie And thus these men diuide Iesus seperating his diuinitie from his humanitie Of whome S. Iohn sayth Whosoeuer deuideth Iesus is not of God but he is Antichrist And moreouer these men do so separate Christes body from his members in the sacrameÌt that they leaue him no mans body at all For as Damascene sayth that the distinctioÌ of members pertayne so much to the nature of mans body that where there is no such distinctioÌ there is no perfect mans body But by these papists doctrine there is no such distinction of members in the sacrament for either there is no head feete handes armes legges mouth eyes and nose at all or els all his head all feete all handes all armes all legges all mouth all eyes and all nose And so they make of Christes body no mans body at all Thus being confuted the Papists erroures aswell concerning Transubstanciation as the real corporal and naturall presence of Christ in the sacrament which were two principall poyntes purposed in the beginning of this worke Now it is tyme some thing to speake of the third errour of the papistes which is concerning the eating of Christes very body and drinking of his bloud Winchester Last of all the author bussieth himselfe with Damascene and goeth about to aunswer hym by making of a summe which summe is so wrong accompted that euery man that readeth Damascene may be auditour to controule it And this will I say Damascene writeth so euidently in the matter that Peter Martyr for a shift is fayne to finde fault in his iudgement and age and yet he is .viii. C. yeares olde at the least and I say at the least because he is relieued of summe halfe as old agayne And what so euer his iudgement were he writeth as Melancton sayth his testimony of the fayth of the Sacrament as it was in his time I would write in here Damasceus wordes to compare them with the summe collected by this author wherby to disproue his particulars playnly but the wordes of Damascene be to be redde translated already abrode As for the foure substances which this author by accompte numbreth of Christ myght haue bene left vnreckened by tale because amonge them that be faythfull and vnderstand truely wher soeuer the substaunce of Christes very body is there is also vnderstanded by concomitaunce to be present the substaunce of his soule as very man and also of the Godhead as very God And in the mater of the sacrament therfore contending with hym that woulde haue the substaunce of bread there it may be sayd there is in the Sacrament the onely substaunce of Christes bodye because the worde onely thus placed excludeth other straunge substaunces and not the substances which without contention be knowen and confessed vnite with Christes body And so a man may be sayd to be alone in his house when he hath no straungers although he hath a number of his owne men And Erasmus noteth how the euangilest writeth Christ to haue prayed alone and yet certayne of his disciples were there And if in a contention raysed whether the father and sonne were both killed in such a field or no I defended the father to haue bene onely killed there and therupon a wager layd should I lose if by profe it appeared that not onely the father but also three or fower of the fathers seruauntes were slayne but the sonne escaped And as in this speache the worde onely serued to exclude that was in contention and not to reduce the number to one no more is it in the speach that this author would reproue and therfore neded not to haue occupyed him selfe in the matter wherin I heard him once say in a good audieÌce hym selfe was satisfied In which mynde I would he had continued and hauing so sclender stuffe as this is and the truth so euident agaynst him not to haue resuscitate this so often reproued vntruth wherin neuer hitherto any one could preuayle Caunterbury AS for Damascene needeth no further aunswer then I haue made in my former booke But I pray the reader that he will diligently examine the place and so to be an indifferent auditour betwixt vs two Now when you be called to accompt for the number of substaunces in the SacrameÌt I perceaue by your wrangling that you be somewhat moued with this audite for bycause you be called to accompt And I can not blame you though it somewhat greeue you for it toucheth the very quicke And although I my selfe can right well vnderstand your numbers that when you name but one you meane fower yet you should haue considered before hand to whome your booke was written You wrote to playne simple people in the english tongue which vnderstande no further but one to be one and fower to be fower And therfore when you say there is but one and meane fower you attemper not your speach to the capacities of them to whome you write Now haue I aunswered to all your friuilous cauilations agaynst my thyrd booke and fortified it so strongly that you haue spent all your shotte and powder in vayne And I trust I haue eyther broken your peeces or pegged them that you shall be able to shoote no more Or if you shoote the shotte shall be so faynte that it shall not be able to perce through a paper leafe And the life I trust to doe to all the munition and ordinaunce layde agaynst my fourth booke THE CONFVTATION OF the fourth booke THus hauing perused the effect of the third booke I will likewise peruse the fourth and then shall follow
tell the truth should no longer be kept from the same truth therfore haue I published the truth which I know in the English tongue to the entent that I may edefy all by that tongue which all do perfectly know and vnderstand Which my doing it semeth you take in very euell part and be not a litle greued therat bycause you would rather haue the light of truth hid still vnder the bushell then openlye to be set abroad that all men may see it And I thinke that it so little greueth M. Peter Martyre that his booke is in english that he would wish it to be traÌslated likewise into all other languages Now where you gather of the wordes of S. Augustine De verbis Domini that both the euill and good eat one body of Christ the selfesame in substance excluding all difference that deuise of fygure might imagine to this I aunswere that although you expresse the bodye of Christ with what tearmes you can deuise calling it as you do in deed the flesh that was borne of the virgine Mary the same flesh the flesh it selfe yet I confesse that it is eaten in the sacrament And to expresse it yet more playnely then paraduenture you would haue me I say that the same visible palpable flesh that was for vs crucified and appeared after his resurrection and was seene felt and groped and ascended into heauen and there sitteth at his fathers right hand and at the last day shall come to iudge the quick the dead that selfe same body hauing all the partes of a mans body in good order and proportion and being visible and tangible I say is eaten of christen people at his holy supper what will you now require more of me concerning the truth of the body I suppose you be sory that I graunt you so much and yet what doth this helpe you For the diuersitie is not in the body but in the eating therof no man eating it carnally but the good eating it both sacramentally and spiritually and the euill onely sacramentally that is to say figuratiuely And therfore hath S. Augustine these wordes Certo quodam modo after a certayne manner bicause that the euill eate the sacrament which after a certayne manner is called the very body of Christ which maner S. Augustine himselfe declareth most truely and playnly in a pistle ad Bonifacium saying If sacramentes had not some similitude or likenes of those thinges wherof they be sacraments they could in no wise be sacramentes And for theyr similitude and likenes they haue commonly the name of the thinges wherof they be sacraments Therfore after a certayne manner the sacrament of Christes body is Christes body the sacrament of Christes bloud is Christes bloud This epistle is set out in my booke the 64. leafe which I pray the reader to looke vpon for a more full answer vnto this place And after that maner Iudas and such like did eat the morsell of the lordes bread but not the bread that is the Lord but a sacrament therof which is called the Lord as S. Augustine sayth So that with the bread entred not Christ with his spirit into Iudas as you say he doth into the wicked but Sathan entred into him as the gospell testifieth And if Christ entred than into Iudas with the bread as you write then the deuill and Christ entred into Iudas both at once As concerning M. Bucer what meane you to vse his authoritie whose authoritie you neuer estemed heretofore And yet Bucer varieth much from your errour for he denieth vtterly that Christ is really and substancially present in the bread either by conuersion or inclusion but in the ministration he affirmeth Christ to be present and so do I also but not to be eaten and drunken of them that be wicked and members of the deuill whome Christ neyther fedeth nor hath any communioÌ with them And to conclude in few wordes the doctrine of M. Bucer in the place by you alleadged he diââenteth in nothing from Ecolampadius and Zuinglius Wherfore it semeth to me somwhat strange that you should alleadge him for the confirmation of your vntrue doctrine being so clerely repugnant vnto his doctrine The wordes of Theodoretus if they were his be so far from your report that you be ashamed to reherse his wordes as they be writteÌ which when you shall do you shall be answered But in his dialogs he declareth in playne termes not onely the figuratiue speach of Christ in this matter but also wherfore Christ vsed those figuratiue speaches as the reader may find in my booke the 67 68. 69. and 70. leaues By which maner of speach it may be sayd that Christ deliuered to Iudas his body and bloud when he deliuered it him in a figure therof And as concerning S. Hierome he calleth the misteries or misticall bread and wine Christes flesh and bloud as Christ called them him selfe and the eating of them he calleth the eating of Christes flesh and bloud bicause they be sacraments and figures which represent vnto vs his very flesh and bloud And all that do eate the sayd sacraments be sayd to eate the body of Christ bicause they eate the thing which is a representacion therof But S. Hierom ment not that euell men do indede eate the very body of Christ for then he would not haue written vpon Esaie Hieremie and Osee the contrary saying that heretikes and euill men neither eate his flesh nor drincke his bloud which whosoeuer eateth and drincketh hath euerlasting lyfe Non comedunt carnem Iesu sayth he vpon Esai neque bibunt sanguinem eius de quo ipse loquitur Qui comedit carnem meam bibit meum sanguinem habet vitam aternam And yet he that cometh defiled vnto the visible sacraments defileth not onely the sacraments but the contumely therof pertayneth also vnto Christ him selfe who is the author of the sacraments And as the same S. Hierom sayth Dum sacramenta violantur ipse cuius sunt sacramenta violatur When the sacramentes sayth he be violated then is he violated also to whom the sacraments apertayne Now heare what followeth in the order of my booke And as before is at length declared a figure hath the name of the thing that is signified therby As a mans image is called a man a Lyons image a Lion a byrdes image a byrd and an image of a tree and herbe is called a tree or herbe So were we wont to say Our lady of Walsingham Our Lady of Ipswich Our Lady of Grace Our Lady of pity S. Peter of Millan S. Ihon of Amyas and such like not meaning the things them selues but calling their images by the name of the things by them represented And likewise we were wont to say Great S. Christopher of Yorke or Lyncoln Our Lady smileth or rocketh her child Let vs goe in pylgrimage to S. Peter at Rome and S. Iames in Compostella And a thousand
picture that was in the originall before And I meruayle you be not ashamed to alleadge so vayne a matter agaynst me which in dede is not in my booke and if it were yet were it nothing to the purpose And in that Catechisme I teach not as you do that the body and bloud of Christ is conteined in the sacrament being reserued but that in the ministration therof we receaue the body and bloud of Christ whervnto if it may please you to adde or vnderstand this word spiritually theÌ is the doctrine of my Catechisme sound and good in all mens eares which know the true doctrine of the sacraments As for Emissen you agree here with me that he speaketh not of any receauing of Christes body and bloud with our mouthes but only with our hartes And where you say that you haue entreated before how the inuisible priest with his secret power doth conuert the visible creatures into the substaunce of his body and bloud I haue in that same place made answere to those wordes of Emissene but most playnly of all in my former booke the xxv leafe And Emissene sayth not that Christ is corporally present in the sacrament and therof you be not ignoraunt although you doe pretend the contrary which is somewhat worse then ignoraunce And what this word corporall meaneth I am not ignorant Mary what you meane by corporall I know not and the opening therof shall discusse the whole matter Tell therfore playnly without dissimulation or colored wordes what manner of body it is that Christ hath in the Sacrament Whether it be a very and perfect mans body with all the members therof distinct one from an other or no For that vnderstand I to be a mans corporall body that hath all such partes without which may be a body but no perfect mans body So that the lacke of a finger maketh a lacke in the perfection of a mans body Mary if you will make Christ such a body as bread and cheese is wherin euery part is bread and cheese without forme and distinction of one part from an other I confesse myne ignoraunce that I know no such body to be a mans body Now haue I shewed myne ignoraunce declare now your wit and learning For sure I am that Christ hath all those partes in heauen and if he lacke them in the SacrameÌt then lacketh he not a litle of his perfectioÌ And then it can not be one body that hath partes and hath no partes And as concerning the wordes of Emissen calling the aulter I reuerend aulter those wordes proue no more the reall presence of Christ in the aulter then the calling of the font of Baptisme A reuerend font or the calling of mariage Reuerend Matrimony should conclude that Christ were corporally present in the water of Baptisme or in the celebratioÌ of matrimony And yet is not Christ clearly absent in the godly administration of his holy supper nor present onely in a figure as euer you vntruely report me to say but by his omnipotent power he is effectually present by spirituall nourishment and feeding as in Baptisme he is likewise present by spirituall renuing and regenerating Therfore where you would proue the corporall presence of Christ by the reuerence that is to be vsed at the aulter as Emissene teacheth with no lesse reuerence ought he that is baptised to come to the font then he that receaueth the CoÌmunion commeth to the aulter And yet is that no profe that Christ is corporally in the font And what so euer you haue here sayd of the comming to the aulter the like may be sayd of comming to the font For although Christ be not corporally there yet as S. Hierome sayth if the Sacraments be violated then is he violated whose SacrameÌtes they be Now followeth after in my booke the maner of adoration in the Sacranent Now it is requisite to speake some thing of the maner and forme of worshipping of Christ by them that receaue this sacrameÌt least that in the stede of Christ himselfe be worshipped the sacrament For as his humanity ioyned to his diuinity and exalted to the right hand of his father is to be worshipped of all creatures in heauen earth and vnder the earth euen so if in the stead therof we worship the signes and sacraments we commit as great idolatry as euer was or shall to the worldes ende And yet haue the very Antichristes the subtilest enemyes that Christ hath by theyr fine inuentions and crafty scolasticall diuinity deluded many simple soules and brought them to this horrible idolatry to worship thinges visible and made with theyr owne handes perswading them that creatures were their Creatour theyr God and theyr maker For els what made the people to runne from theyr seates to the aulter and from aulter to aulter and from sakering as they called it to sakering peeping tooting and gasing at that thing which the priest held vp in his handes if they thought not to honor that thing which they saw What moued the priestes to lift vp the sacrament so hye ouer theyr heades or the people to cry to the priest Hold vp hold vp and one man to say to an other Stoupe downe before or to say This day haue I seene my maker And I cannot be quiet except I see my maker once a day What was the cause of all these and that as well the priest as the people so deuoutly did knocke and kneele at euery sight of the sacrament but that they worshiped that visible thing which they saw with theyr eyes and tooke it for very God For if they worshiped in spirit onely Christ sitting in heauen with his father what neded they to remoue out of theyr seates to toote and gase as the Apostles did after Christ when he was gone vp into heaueÌ If they worshiped nothing that they sawe why did they rise vp to see Doubtlesse many of the simple people worshiped that thing which they saw with theyr eyes And although the subtill Papistes do colour and cloke the matter neuer so finely saying that they worship not the sacraments which they see with theyr eyes but that thing which they beleue with their fayth to be really and corporally in the sacraments yet why do they then runne from place to place to gase at the things which they see if they worship them not giuing therby occasion to them that be ignorant to worship that which they see Why doe they not rather quietly sit still in their seates and moue the people to do the like worshiping God in hart and in spirite than to gadde about from place to place to see that thing which they confesse them selues is not to be worshipped And yet to eschew one inconuenience that is to say the worshipping of the sacrament they fall into an other as euell and worship nothing there at all For they worship that thing as they say which is really and corporally and yet inuisibly
such perplexity as alteration hath engendred and so do as good seruice in the truth as was ment therby to hinder and empayre it And this shall suffice for an answere to this fourth booke Caunterbury HEre apeareth your sincerity in proceeding in this matter For you leaue out those wordes of S. Ambrose which maketh his meaning playne that the prophet spake of the mistery of Christes incarnation Si negant quia in Christo etiam incarnationis adoranda misteria sunt c. If they deny sayth he that the misteries of the incarnatioÌ in Christ be to be honored c. And a little after Qua ratione ad incarnationis dominicae sacramentum spectare videatur quod ait Propheta Adorate scabellum pedum eius consideremus Let vs consider by what meanes this saying of the prophet worship his foote stoole may be seene to pertayne to the sacrament of Christes incarnation And after the wordes by you rehearsed foloweth by and by Cum igitur incarnationis adorandum sit Sacramentum c. Seing then that the Sacrament of the incarnation is to be honored In these wordes sheweth S. Ambrose playnly that the worshipping of Christes flesh is vnderstand of the mistery of his incarnation So that S. Ambrose ment not onely that men should worship Christ when they receaue the Sacrament but that all creatures at all tymes should worship him And therfore he expresseth there by name how the Angels did worship him and also Mary Magdalene and the Apostles after his resurrection when they receaued not the Sacrament And so did also the shepherds and the wise men worship him yet being in his infancy and the prophet after the mynd of S. Augustine and S. Ambrose commaunded to honor him before his incarnation we likewise honor him sitting now in heauen after his ascentioÌ For so farre is fayth able to reach without eyther tentering or stretching Thus haue I aunswered to all that you haue brought agaynst my fourth booke not obscurely as you like a cuttell haue done hiding your selfe in your darke colours but playnly to the capacity of all men asmuch as I can And this haue I done with some payne of writing but little or no study for the matter being a very easy thing for defence of the truth to answere by gods word and auncient authors to an ignorant lawyer being well exercised in neyther of both but making such diuinity a she can dreame in his sleape or deuise of his owne brayne or hath sucked out of the Papistical lawes and decrees and for lacke of arguments furnishing vp his booke with prety toyes with glorious bosting and scornfull taunting And with picking out of my booke such sentences as he perswadeth him selfe that he can make some colour of apparaunt answere to deceaue the reader And such places as he seeth his rhetorike will not serue he passeth them away slightly bicause he is afrayd to file his hands therwith Wherfore I may now right well and iustly conclude here myne answere to his confutation with the wordes of my fourth booke which be these But our sauiour Christ himselfe hath geuen vs warning before hand that such false Christians and false teachers should come and hath bydde vs to beware of them saying If any man tell you that Christ is here or Christ is there beleue him not For there shall rise false Christes and false prophets and shall shew many signes and wonders so that if it were possible the very elect should be brought into erroure Take heede I haue told you before hand Thus our Sauiour Christ like a most louing pastor and sauiour of our soules hath giuen vs warning before hand of the perilles and dangers that were to come and to be wise and ware that we should not geue credite vnto such teachers as would perswade vs to worship a peece of bread to kneele to it to knocke to it to creepe to it to follow it in procession to lift vp our haÌdes to it to offer to it to light candels to it to shut it vp in a chest or boxe to do all other honor vnto it more then we do vnto God hauing alway this pretence or scuse for our idolatry Behold here is Christ. But our Sauiour Christ calleth them false Prophets and sayth Take heed I tell you before Beleue them not If they say to you behold Christ is a broad or in the wildernes goe not out And if they say that he is kept in close places beleue them not And if you will aske me the question who be these false prophets and seducers of the people the aunswere is soone made The Romish Antichristes and their adherents the authors of all erroure ignorance blindnes superstition hipocrisie and idolatry For Innocentius the thyrd one of the most wicked men that euer was in the sea of Rome dyd ordayne and decree that the host should be diligently kept vnder locke and key And Honorius the third not onely confirmed the same but commaunded also that the priestes would diligently teach the people from tyme to tyme that when they lifted vp the bread called the host the people should then reuerently bowe downe and that likewise they should do when the priest carieth the host vnto sicke folkes These be the statutes and ordinaunces of Rome vnder pretence of holines to leade the people vnto all errour and idolatry not bringing them by bread vnto Christ but from Christ vnto bread But all that loue and beleue Christ himselfe let them not thinke that Christ is corporally in the bread but let them lift vp theyr hartes vnto heauen and worshipping him sitting there at the right hand of his father Let them worship him in them selues whose temples they be in whome he dwelleth and liueth spiritually but in no wise let them worship him as being corporally in the bread For he is not in it neither spiritually as he is in man nor corporally as he is in heauen but onely Sacramentally as a thing may be sayd to be in the figure wherby it is signified Thus is sufficiently reproued the third principall errour of the Papistes concerning the Lordes supper which is That wicked members of the deuil doe eate Christes very body and drincke his bloud ¶ Thus endeth the fourth booke ¶ The Confutation of the second booke HAuing declared how much agaynst all truth this author would beare in hand that the reall presence the corporall presence and substanciall presence of Christes most precious body and bloud in the sacrament is not the true catholique doctrine but a deuise of the Papistes which is a terme wherwith this author both vncharitably charge the kinges true subiectes among whome he knoweth a great many to be of that fayth he calleth now Papish But setting wordes a part and to come to the matter as I haue shewed this author to erre partly by wilfulnes partly by ignorance in the vnderstanding of the olde authors concerning the true reall
Emperours very men although they be euer called by the names of there royall and imperiall dignites Or are they therfore gods bicause the Prophet calleth them so And who euer called you a man sithens you were a bishop and yet that dignity tooke not from you the nature of a man And the Pope is a man although he be called Iulius or Pater sanctissimus or Hipocrita impiissimus So is bread still bread although it represent the body of Christ and be called in that respect as a figure the very body of Christ. And where you say that the naming of bread by Christ and S. Paule and all other must be understood before the sanctification and not after Saynt Paules owne wordes reproue this your saying most manifestly For he calleth it bread when it is the communion of Christes body and when it is eaten saying The bread which we breake is it not the communion of Christes body And as often as you eate this bread drincke this cup and who soeuer eateth the bread and drincketh the cup of the lord vnworthely and let a man try himselfe and so eate of that bread and drincke of the cup and he that eateth and drincketh vnworthely c. Now these sayinges cannot be vnderstanded before the sanctificatioÌ except you will graunt that the bread was Christes body and that it was eaten before it was sanctified Wherfore let euery reader that knoweth any thing iudge whether you seeke any truth in this matter or whether you study to serch out vayne cauilations and yet the same being cleane contrary to the manifest wordes of holy scripture and to all approued writers Wherfore gentle reader way S. Paules wordes whether he call it bread after the sanctification or onely before and as thou findest Saynt Paule make with this mans saying that trifeleth away the truth so thou mayst beleeue him in all other thinges Hitherto is discussed how the doctrine of Transubstantiation is agaynst gods word now followeth in my booke how the same is agaynst nature Wherof I write thus Let vs now consider also how the same is agaynst naturall reason and natural operation which although they preuayle not agaynst Gods word yet when they be ioyned with Gods word they be of great moment to confirme any truth Naturall reason abhorreth vacuum that is to say that there should be any empty place wherin no substance should be But if there remayne no bread nor wine the place where they were before and where their accidents be is filled with no substance but remayneth vacuum cleane contrary to the order of nature We see also that the wine though it be consecrated yet will it tourne to vineger and the bread will mowle which then be nothing els but sower wine and mowled bread which could not wax sower nor mowly if there were no bread nor wine there at all And if the sacramentes were now brent as in the olde church they burned all that remayned vneaten let the Papistes tell what is brent They must nedes say that it is eyther bread or the body of Christ. But bread say they is none there then must they nedes burne the body of Christ and be called Christ burners as heretofore they haue burned many of his members except they will say that accidents burne alone without any substaunce contrary to all the course of nature The sacramentall bread and wine also will nourish which nourishment naturally cometh to the substaunce of the meates and drinkes and not of the accidentes The wine also will poyson as diuers bishops of Rome haue had experiences both in poysoning of other and being poysoned them selues which poysoning they can not ascribe to the most holsome bloud of our Sauiour Christ but onely to the poysoned wine And most of all it is agaynst the nature of accidents to be in nothing For that definition of accidents is to be in some substance so that if they be they must nedes be in some thing And if they be in nothing than they be not And a thousaÌd thinges moe of like foolishnes do the Papistes affirme by their transubstantiation contrary to all nature and reason As that two bodies be in one place and one body in many places at one tyme and that substances be gendred of accidents onely and accidents conuerted into substances and a body to be in a place and occupy no roume and generation to be without corruption and corruption without generation and that substances be made of nothing and turned into nothing with many such like thinges agaynst all order and principles of nature and reason Winchester In the third chapiter written in the xxi leafe it troubleth this author that the doctrine of Transubstantiation is in his iudgement agaynst naturall reason and naturall operation in the entry of which matter he graunteth wisely that they should not preuayle agaynst gods worde and yet he sayth when they be ioyned with gods word they be of great moment to confirme any truth wherin if he meaneth to confirme Gods worde by reason or gods misteries by naturall operation myne vnderstanding cannot reach that doctrine and is more strange to me then this author maketh Transubstantiation to be to him As for the reason of vacuum declareth a vacuum that nature abhorreth not And if we speake after the rules of nature quantity filleth the place rather than substaunce And shortly to answere this Author it is not sayd in the doctrine of Transubstantiation that there remayneth nothing for in the visible forme of bread remayneth the proper obiect of euery sence truely that is seene with the bodely eye is truely seene that is felt is truely felt that is sauored is truely sauored and those thinges corrupt putrifie norish and consume after the truth of the former nature God so ordering it that creat all vsing singularly that creature of bread not to vnite it vnto him as he did mans nature to be in bread impanate breaded as he was in flesh incarnate And as for reason in place of seruice as being inferiour to sayth will agree with the fayth of Transubstantiation well inough For if our fayth of the true presence of Christes very body be true as it is most true grounded vpon these wordes of Christ This is my body then reason yelding to that truth will not striue with Transubstantiation but playnly affirme that by his iudgement if it be the body of Christ it is not bread For in the rule of common reason the graunt of one substance is the deniall of an other and therfore reason hath these conclusions throughly whatsoeuer is bread is no wine whatsoeuer is wine is no milke and so forth And therfore being once beleued this to be the body of Christ reason sayth by and by it is not bread by the rule aforesayd wherby appeareth how reason doth not striue with Transubstantiation being once conquered with sayth of the true presence of Christes body which is most euident and
that this day is knowne to write any treaty vpon the sacraments and wrote not much after one hundred yeares after Christes Ascention He writeth in his second Apology that the bread water and wine in this Sacrament are not to be taken as other common meates and drinckes be but they be meates ordeined purposely to geue thankes to God and therfore be called Eucharistia and be called also the body and bloud of Christ. And that it is lawfull for none to eate or drincke of them but that professe Christ and liue according to the same And yet the same meate and drincke sayth he is changed into our flesh and bloud and nourisheth our bodies By which saying it is euident that Iustinus thought that the bread and wine remayned still for els it could not haue bene turned into our flesh and bloud to nourish our bodies Winchester I will spend no mo wordes herein but hauing auoyded this authors reasoning against Transubstantiation Now let vs examine his authorities First he beginneth with Iustine the Martyr Whose wordes be not truly by this author here reported which be these truely translate out of the Greke When the priest hath ended his thankes geuing and prayers and all the people hath sayd Amen they whom we call Deacons geue to euery one then present a parte of the bread and of the wine and water consecrated and cary part to those that be absent and this is that foode which is among vs called Eucharistia wherof it is lawfull for no man to be partaker except he be perswaded those thinges to be true that be taught vs and be baptized in the water of regeneration in remission of sinnes and ordreth his life after the manner which Christ hath taught For we do not take these for common bread or drincke but like as Iesus Christ our sauiour incarnate by the word of God had flesh and bloud for our saluation euen so we be taught the foode wherwith our flesh and bloud be nourished by alteration when it is consecrate by the prayer of his word to be the flesh and bloud of the same Iesus incarnate For the Apostles in those their workes which be called gospels teach that Iesus did so commaund them and after he had taken the bread and ended his thankes geuing sayd Do this in my remembrance This is my body And likewise taking the cup after he had geuen thankes sayd This is my bloud and did giue them to his Apostles onely And here I make an issue with this author that he wittingly corrupteth Iustine in the allegation of him who writeth not in such forme of wordes as this author alleageth out of his second Apology nor hath any such speach The bread water and wine in this sacrament are meates ordeined purposely to giue thankes to God and therfore be called Eucharistia nor hath not these wordes They be called the body and bloud of Christ but hath in playne wordes that we be taught this foode consecrate by gods word to be the flesh and bloud of Christ as Christ in his incarnation tooke flesh and bloud nor hath not this forme of wordes placed to haue that vnderstanding how the same meate and drincke is changed into our flesh and bloud For the wordes in Iustine speaking of alteration of the foode haue an vnderstanding of the foode as it is before the consecration shewing how Christ vsed those creatures in this mistery which by alteration nourish our flesh and bloud For the body of Christ which is the very celestiall substance of the host consecrate is not changed but without all alteration spiritually nourisheth the bodies and soules of them that worthely receaue the same to immortality wherby appeareth this authors conclusion that bread and wine remayne still which is tourned into our flesh and bloud is not deduced vpon Iustines wordes truely vnderstanded but is a glose inuented by this author and a peruerting of Iustines wordes and their true meaning Wherupon I may say and conclude euen as this author erreth in his reasoning of mother wit agaynst Transubstantiation euen so erreth he in the first allegation of his authorities by playne misreporting let it be further named or thought one as the thing deserueth Caunterbury IN this holy Martire Iustinus I do not goe about to be a translator of him nor I bynde not my selfe precisely to follow the forme of his wordes which no translatour is bound vnto but I set forth onely his sence and meaning For where Iustine hath a good long processe in this matter I take no more but that is directly to the purpose of Transubstantiation which is the matter being here in question And the long wordes of Iustine I knit vp togither in as fewe wordes as I can rendring the sense truly and not varying farre from the wordes And this haue I done not willingly to corrupt Iustine as you maliciously depraue and therupon wil I ioyne with you in your issue but I do it to recite to the reader Iustines mind shortly and playnly where as you professing to obserue scrupulously the wordes obserue in dede neither the wordes nor the sentence of Iustine But this is your fashion when you lacke good matter to answere then to finde something to fill vp your booke you turne the matter into trifling and cauilation in wordes You say that Iustine hath not this speach the bread water and wine in this Sacrameut are meates ordeined purposely to giue thankes to God and yet by your owne translation he hath the same thing in effect and yet in deede the wordes be neither as you nor as I say and as they be in greeke they cannot be expressed in English but by a paraphrasis The wordes be these in greke ãâã ãâã ãâã ãâã ãâã and in our tongue as nere as may be englished signify thus The bread and wine and water of thankes giuing or as Ireneus sayth In which thankes be giuen And neither hath Iustine this word Sacrameut as I say nor this word Consecrated as you say May not all men therfore euidently see that your chief study is to make cauilations daylying in wordesâ And all the rest of my sayinges which you deny to be in Iustine be there very playnly in sense as I will be iudged by the indifferent reader And what neede I willingly to corrupt Iustine when his wordes after your allegation serue more for my purpose agaynst your fayned transubstantiation then as I alleadge them my selfe For if the Deacons giue to euery one present a part of the bread wine and water consecrated and send parte to them that be absent as you reporte Iustines wordes do not then bread wine and water remayne after consecration seing that they be distributed to diuers men in partes For I thincke you will not say that the body of Christ is deuided into partes so that one man receaueth an hand and an other a legge And Iustine sayth further that the same foode of bread wine and water called
a fall as you shall neuer be able to stand vpright agayne in this matter And my shaftes be shot so straight agaynst you and with such a force that they perse through shilde haburgen in such sort that all the harnes you haue is not able to withstand them or to make one arrow to start backe although to auoyde the stroke you shift your place seeking some meane to flye the fight For when I make mine argument of Transubstantiation you turne the matter to the reall presence like vnto a surgeon that hath no knowledge but when the head is wounded or sore he layth a playster to the heele Or as the prouerbe sayth Interrogatus de alijs respondet de caepis when you be asked of garlicke you answer of onions And this is one prety sleight of sophistry or of a subtill warrier when he seeth him selfe ouermatched and not able to resist then by some policy quite to put of or at the least to delay the conflict and so do you commonly in this booke of Transubstantiation For when you be sore pressed therin than you turne the matter to the reall presence But I shall so straytly pursue you that you shall not so escape For where you say that the fathers which vsed the examples of the Sacrament and of the body and bloud of Christ to shew the vnity of two natures in Christ did beleue that as really and as truely the soule of man is present in the body so really and so truly is the body of Christ present in the Sacrament the fathers neither sayd nor beleued as you here report but they taught that both the Sacrament and the thing therby represented which is Christes body remayne in their proper substaunce and nature the signe being here and the thing signified being in heauen and yet of these two consisteth the sacrifice of the church But it is not required that the thing signified should be really and corporally present in the signe and figure as the soule is in the body bicause there is no such vnion of person nor it is not required in the soule and body that they should be euer togither for Christes body and soule remayned both without eyther corruption or Transubstantiation when the soule was gone downe into hell and the body rested in the sepulcher And yet was he than a perfect man although his soule was not than really present with the body And it is not so great a meruayle that his body should be in heauen and the sacrament of it here as it is that his body should be here and his soule in hell And if the Sacrament were a man and the body of Christ the soule of it as you dreame in your traunse then were the Sacrament not in a traunse but dead for the tyme whilest it were here and the soule in heauen And like scoffing you might make of the Sacrament of Baptisme as you doe in the Sacrament of Christes body that it lyeth here in a traunse when Christ being the life therof is in heauen And where you thinke that my second booke agaynst Transubstantiation was a collection of me when I minded to mayntayne Luthers opinion agaynst TraÌsubstantiation onely you haue no probatioÌ of your thought but still you remayne in your dreames traunses and vayne phantasies which you haue vsed throughout your booke so that what so euer is in the bread and wine there is in you no Transubstantiation nor alteration in this thing at all And what auayleth it you so often to affirme this vntruth that the body of Christ is present in the Sacrament as the soule of man is present in the body except you be like to them that tell a lye so often that with often repeating they think men beleue it and sometyme by often telling they beleue it them selues But the authors bring not this similitude of the body and soule of man to proue therby the presence of Christes body in the Sacrament but to proue the two natures of the godhead and the manhoode in the person of Christ. Lette vs now discusse the minde of Chrisostome in this matter whome I bring thus in my booke S. Iohn Chrisostom writeth against the pestileÌt errour of Apolinaris which affirmed that the Godhead and manhod in Christ were so mixed and confounded togither that they both made but one nature Agaynst whome S. Iohn Chrisostome writeth thus When thou speakest of God thou must consider a thing that in nature is single without composition without conuersion that is inuisible immortall incircumscriptible incomprehensible with such like And when thou speakest of man thou meanest a nature that is weake subiect to hunger thirst weeping feare sweating and such like passions which can not be in the diuine nature And when thou speakest of Christ thou ioynest two natures togither in one persone who is both passible and impassible Passible as concerning his flesh and impassible in his deite And after he concludeth saying Wherfore Christ is both God and man God by his impassible nature and man bicause he suffered He himselfe being one person one sonne one Lord hath the dominion and power of two natures ioyned togither which be not of one substance but ech of them hath his properties distinct from the other And therfore remayneth there two natures distinct and not confounded For as before the consecration of the bread we call it bread but when Gods grace hath sanctified it by the priest it is deliuered from the name of bread and is exalted to the name of the body of the Lord although the nature of the bread remayne still in it and it is not called two bodies but one body of Gods sonne so likewise here the diuine nature resteth in the body of Christ and these two make one sonne and one person These wordes of S. Chrisostome declare and that not in obscure termes but in playne wordes that after the consecration the nature of bread remayneth still although it haue an higher name and be called the body of Christ to signifie vnto the godly eaters of that bread that they spiritually eate the supernaturall bread of the body of Christ who spiritually is there present and dwelleth in them and they in him although corporally he sitteth in heauen at the right hand of his father Winchester S. Chrisostomes wordes in deede if this author had had them eyther truely translated vnto him or had taken the paynes to haue truly translated them himselfe which as Peter Martyr sayth be not in print but were found in Florence a copy wherof remayneth in the archdeacon or Archbishop of Caunterburies handes or els if this author had reported the wordes as they be translated into English out of Peter Martyrs booke wherin some poynt the translator in English semeth to haue attayned by gesse the sense more perfectly than Peter Martyr vttereth it himselfe if eyther of this had bene done the matter should haue seemed for so much the more playne But
body and bloud of Christ in all them that godly and according to their duety do receiue the sacramentall bread and wine And that S. Ambrose thus ment that the substaunce of bread and wine remayne still after the consecration it is most clere by three other examples of the same matter following in the same chapter One is of them that be regenerated in whom after their regeneration doth still remayn theyr former naturall substaunce An other is of the incarnation of our sauiour Christ in the which perished no substaunce but remayned aswell the substaunce of his godhead as the substaunce which he tooke of the blessed virgine Mary The third example is of the water in baptisme where the water still remaineth water although the holy ghost come vpon the water or rather vpon him that is baptised therein And although the same S. Ambrose in an other booke entituled de sacrameÌtis doth say that the bread is bread before the wordes of consecration but wheÌ the consecration is done of bread is made the body of Christ Yet in the same booke in the same chapter he telleth in what mââner and forme the same is done by the wordes of Christ not by taking away the substaunce of the bread but adding to the bread the grace of Christes body and so calling it the bodye of Christ. And hereof he bringeth foure examples The first of the regeneration of a man the second is of the standing of the water of the red sea the third is of the bitter water of Marath and the fourth is of the yron that swam aboue the water In euery of the which examples the former substaunce remayned still not withstanding alteration of the natures And he concludeth the whole matter in these few wordes If there be so much strength in the wordes of the Lord Iesu that things had their beginning which neuer were before how much more be they able to worke that those thinges that were before should remayne and also be chauÌged into other thinges Which wordes do shew manifestly that notwithstanding this wonderfull sacramentall and spirituall chaunging of the bread into the body of Christ yet the substaunce of the bread remayneth the same that it was before Thus is a sufficient answere made vnto iij. principall authorities which the Papistes vse to alleadge to stablish their errour of transubstantiation The first of Cyprian the second of S. Iohn Chrisostome and the third of S. Ambrose Other authorities and reasons some of them do bring for the same purpose but forasmuch as they be of smale moment and waight and easy to be aunswered vnto I will passe theÌ ouer at this time and not trouble the reader with them but leaue them to be wayed by his discretion Winchester Now let vs heare what this author will say to S. Ambrose He reherseth him of good length but translateth him for aduauÌtage As among other in one place where S. Ambrose sayth This Sacrament which thou receiuest is made by the word of Chryst. This author translateth Is done by the word of Christ because making must be vnderstanded in the substaunce of the Sacrament chiefly before it is receiued and doing may be referred to the effect chiefly for which purpose it should seeme the author of this book caÌnot away with the word made whereat it pleaseth him in an other place of this book to be mery as at an absurdity in the Papistes when in deed both S. Ambrose here S. Cyprian and S. Hierome also in their places vse the same word speaking of this sacrament and of the wonderfull worke of God in ordayning the substaunce of it by such a conuersion as bread is made the body of Christ. But as touching the answere of this author to S. Ambrose it is diuers For first he doth trauerse the authority of the book which allegation hath bene by other heretofore made and aunswered vnto in such wise as the book remayneth S. Ambroses still and Melancthon sayth it séemeth not to him vnlike his and therefore alleadgeth this very place out of him agaynst Decolampadius Thys author will not sticke in that allegation but for aunswere sayth that S. Ambrose sayth not that the substaunce of the bread and wine is gone and that is true he sayth not so in sillables but he sayth so in sence because he speaketh so plainly of a chaunge in the bread into that it was not whereunto this author for declaration of chaunge sayth the breade and wine be chaunged into an higher estate nature and condition which thrée words of estate nature and condition be good wordes to expresse the chaunge of the bread into the body of Christ which body is of an other nature an other state and condition then the substaunce of the bread without comparison hier But then this author addeth to be taken as holy meates and drinkes wherin if he mean to be taken so but not to be so as his teaching in other places of this booke is the bread to be neuer the holier but to signifie an holy thing then is the change nothing in deed touching the nature but onely as a coward may be changed in apparayle to play Hercules or Sampsons part in a play himselfe therby made neuer the hardier man at all but onely appoynted to signifie an hardy man of which mans change although his estate and condition might in speach be called changed for the tyme of the play yet no man would terme it thus to say his nature were changed whether he ment by the word nature the substance of the mans nature or property for in these two poyntes he wer still the same man in Hercules coate that he was before the play in his owne so as if ther be nothing but a figure in the bread then for so much this authors other teaching in this booke where he sayth the bread is neuer the holier is a doctrine better then this to teach a change of the bread to an higher nature when it is onely appoynted to signifie an holy thing And therfore this authors answer garnished with these three gay wordes of estate nature and condition is deuised but for a shift such as agreeth not with other places of this booke not it selfe neyther And where S. Ambrose meruayleth at gods worke in the substance of the sacrament this author shifteth that also to the effect in him that receaueth which is also meruaylous in deede but the substance of the sacrament is by S. Ambrose specially meruayled at how bread is made the body of Christ the visible matter outwardly remayning and onely by an inward change which is of the inward nature called properly substance in learning and a substance in deede but perceaued onely by vnderstanding as the substance present of Christes most precious body is a very substance in deede of the body inuisibly present but present indeede and onely vnderstanded by most true and certayne knowledge of fayth And although this author noteth how in the examples of
viii chap. prouing by authority of the oldest authors in Christs church that he called bread his body and wine his bloud And agayne in the ix x. xi and xii chapters I haue so fully intreated of such figuratiue speaches that it should be but a superfluous labour here to speake of any more but I referre the reader to those places And if M. doctor require a further answere herein let him looke vpon the late bishop of Winchesters booke called the detection of the diuels sophistry where he writeth plainly that when Christ spake these wordes This is my body he made demonstration of the bread THan further in this prologue this Papist is not ashamed to say that I set the cart before the horses putting reason first and fayth after which lye is so manifest that it needeth no further proofe but onely to looke vpon my booke wherein it shall euidently appeare that in all my fiue bookes I ground my fouÌdation vpon gods word And least the Papistes should say that I make the expositions of the scripture my selfe as they commonly vse to do I haue fortified my foundation by the authority of all the best learned and most holy authors and martyrs that were in the beginning of the church and many yeares after vntill the Antichrist of Rome rose vp and corrupted altogither And as for naturall reason I make no mention therof in all my v. bookes but in one place onely which is in my second booke speaking of Transubstantiation And in that place I set not reason before fayth but as an handmayden haue appoynted her to do seruice vnto fayth and to wayte vpon her And in that place she hath done such seruice that D. Smith durst not once looke her in the face nor find any fault with her seruice but hath flylye and craftely stolen away by her as though he saw her not But in his owne booke he hath so impudently set the cart before the horses in Christes owne wordes putting the wordes behind that goe before the wordes before that goe behind that except a shameles Papist no man durst be so bolde to attempt any such thing of his owne head For where the Euangelist and S. Paule rehearse Christes wordes thus Take eate this is my body he in the confutation of my second booke turneth the order vpside downe and sayth This is my body take eate After this in his Preface hee rehearseth a great number of the wonderfull workes of God as that God made all the world of nought that he made Adam of the earth and Eue of his side the bush to flame with fire and burne not and many other like which be most manifestly expressed in holy scripture And vpon these he concludeth most vainly and vntruly that thing which in the scripture is neyther expressed nor vnderstanded that Christ is corporally in heauen and in earth and in euery place where the sacrament is And yet D. Smith sayth that Gods word doth teach this as playnly as the other vsing herein such a kind of sophisticall argumeÌt as all LogitiaÌs do reprehend which is called petitio principij wheÌ a maÌ taketh that thing for a supposition and an approued truth which is in controuersy And so doth he in this place when he sayth Doth not Gods word teach it thee as playnly as the other Here by this interrogatory he required that thing to be graunted him as a truth which he ought to proue and whereupon dependeth the whole matter that is in questioÌ that is to say whether it be as playnly set out in the scripture that Christes body is corporally in euery place where the sacrament is as that God created all thinges of nothing Adam of the earth and Eue of Adams side c. This is it that I deny and that he should proue But he taketh it for a supposition saying by interrogation doth not the word of God teach this as playnly as the other Which I affirme to be vtterly false as I haue shewed in my third boobe the xi and twelfe chap. where I haue most manifestly proued as well by Gods word as by auÌcient authors that these wordes of Christ This is my body and This is my bloud be no playne speaches but figuratiue THen forth goeth this papist vnto the vi chap. of S. Thou saying Christ promised his disciples to geue them such bread as should be his owne very naturall flesh which he would geue to death for the life of the world Can this his promise sayth M. Smith be verified of common bread Was that giuen vpon the crosse for the life of the world Wherto I answer by his owne reason Can this his promise be verified of sacramentall bread was that geuen vpon the crosse for the life of the world I meruayle here not a little of M. Smithes eyther dulnes or maliciousnes that cannot or will not see that Christ in this chap. of S. Ihon spake not of Sacramentall bread but of heauenly bread nor of his flesh onely but also of his bloud and of his godhead calling them heauenly bread that giueth euerlasting life So that he spake of him selfe wholy saying I am the bread of life He that coÌmeth to me shall not hunger and he that beleueth in me shall not thirst for euer And neyther spake he of common bread nor yet of sacramentall bread For neyther of them was giuen vpon the crosse for the life of the world And there can be nothing more manifest then that in this vi chap. of Ihon Christ spake not of the sacrament of his flesh but of his very flesh And that aswell for that the sacrament was not then instituted as also that Christ sayd not in the future tense the bread which I will giue shal be my flesh but in the present tense the bread which I will geue is my flesh which sacramentall bread was neyther then his flesh nor was then instituted for a Sacrament nor was after giuen to death for the life of the world But as Christ when he sayd vnto the woman of Samaria The water which I will geue shall spring into euerlasting life he ment neyther of materiall water nor of the accidents of water but of the holy ghost which is the heauenly fountayne that springeth vnto eternall life so likewise when he sayd The bread which I will geue is my flesh which I will geue for the life of the world he ment neyther of the materiall bread neither of the accidents of bread but of his owne flesh Which although of it selfe it auayleth nothing yet being in vnity of persoÌ ioyned vnto his diuinity it is the same heauenly bread that he gaue to death vpon the crosse for the life of the world But here M. Smith asketh a question of the tyme saying thus When gaue Christ that bread which was his very flesh that he gaue for vs to death if he did it not at his last supper when he sayd This is my
body that shal be giuen for you I answer according to Cirils mynd vpon the same place that Christ alone suffered for vs all and by his woundes were we healed he bearing our sinnes in his body vpon a tree and being crucified for vs that by his death we might liue But what need I M. Smith to labor in answering to your question of the tyme when your question in it selfe contayneth the aunswere appoynteth the tyme of Christ giuing himselfe for the life of the world when you say that he gaue himselfe for vs to death which as you confes skant three lines before was not at his supper but vpon the crosse And if you will haue none other giuing of Christ for vs but at his supper as your reason pretendeth or els it is vtterly naught then surely Christ is much bound vnto you that haue deliuered him from all his mocking whipping scourging crucifying and all other paynes of death which he suffered for vs vpon the crosse and bring to passe that he was giuen onely at his supper without bloud or payne for the life of the world But then is all the world litle beholding vnto you that by deliuering of Christ from death will suffer all the world to remayne in death which can haue no life but by his death AFter the gospell of S. Ihon M. Smith aleadgeth for his purpose S. Paule to the corinthians who biddeth euery man to examine him selfe before he receaue this sacrament for he that eateth and drinketh it vnworthely is gilty of the body and bloud of Christ eating and drinking his owne damnation bicause he discerneth not our lordes body Here by the way it is to be noted that D. Smith in reciting the words of S. Paule doth alter them purposely commonly putting this word sacrament in the steede of these wordes bread and wine which wordes he semeth so much to abhorre as if they were toades or serpents bicause they make agaynst his Transubstantiation where as S. Paule euer vseth those wordes and neuer nameth this word Sacrament But to the matter What need we to examine our selues sayth D. Smith when we shall eate but common bread and drincke wine of the grape Is a man gilty of the body and bloud of Christ which eateth and drinketh nothing els but onely bare bread made of corne and meare wine of the grape Who sayth so good syr Do I say in my booke that those which come to the Lordes table do eate nothing els but bare bread made of corne nor drinke nothing but meare wine made of grapes How often do I teach and repeate agayne and agayne that as corporally with our mouthes we eate and drincke the sacramentall bread and wine so spiritually with our hartes by fayth do we eate Christes very flesh and drincke his very bloud and do both feed and liue spiritually by him although corporally he be absent from vs and sitteth in heaueÌ at his fathers right hand And as in baptisme we come not vnto the water as we come to other common waters when we washe our handes or bath our bodies but we know that it is a misticall water admonishing vs of the great and manifold mercies of God towards vs of the league and promise made betwene him and vs and of his wonderfull working and operation in vs. Wherfore we come to that water with such feare reuerence and humility as we would come to the presence of the father the sonne and the holy ghost and of Iesus Christ himselfe both God and man although he be not corporally in the water but in heauen aboue And who soeuer coÌmeth to that water beyng of the age of discretioÌ must examine himselfe duely least if hee come vnworthely none otherwise then hee would come vnto other commoÌ waters he be not renewed in Christ but in steede of saluation receaue his damnation Euen so it is of the bread and wine in the Lordes holy supper Wherfore euery man as S. Paule sayth must examine himselfe when he shall aproche to that holy table and not come to gods borde as he would do to common feastes and bankets but must consider that it is a misticall table where the bread is misticall and the wine also misticall wherin we be taught that we spiritually feed vpon Christ eating him and drincking him and as it were sucking out of his side the bloud of our redemption foode of eternall saluation although he be in heauen at his fathers right hand And whosoeuer coÌmeth vnto this heauenly table not hauing regarde to Christes flesh bloud who should be there our spirituall foode but commeth therto without fayth feare humility reuerence as it were but to carnall feeding he doth not there feed vpon Christ but the deuill doth feede vpon him and deuoureth him as he did Iudas And now may euery man perceaue how fondly and falsly M. Smith concludeth of these wordes of S. Paule that our Sauiour Christes body and bloud is really and corporally in the sacrament AFter this he falleth to rayling lying and sclaundering of M. Peter Martir a man of that excellent learning and godly liuing that hee passeth D. Smith as farre as the sunne in his cleare light passeth the moone being in the Eclipse Peter Martyr sayth he at his first coming to Oxford when he was but a Lutherian in this matter taught as D. Smith now doth But when he came once to the Court saw that doctrine misliked them that might do him hurt in his liuing he anone after turned his tippet and sang an other song Of M. Peter Martyr his opinion and iudgement in this matter no man can better testify than I. For as much as hee lodged within my house long before he came to Oxford and I had with him many conferences in that matter and know that he was then of the same mynd that he is now and as hee defended after openly in Oxford and hath written in his booke And if D. Smith vnderstode him otherwise in his Lectures at the beginning it was for lacke of knowledge for that then D. Smith vnderstoode not the matter nor yet doth not as it appeareth by this folish and vnlearned booke which he hath now set out No more than he vnderstood my booke of the Cathechisme and therfore reporteth vntruly of me that I in that booke did set forth the reall presence of Christes body in the sacrament Unto which false report I haue aunswered in my fourth booke the eight chapiter But this I confesse of my selfe that not long before I wrot the sayd Cathechisme I was in that error of the real presence as I was many yeares past in diuers other errors as of Transubstantiation of the sacrifice propitiatory of the priestes in the Masse of pilgrimages purgatory pardons and many other superstitions and errors that came from Rome being brought vp from youth in them and nouseled therin for lacke of good instruction from my youth the outragious fluds of Papisticall errors at
vntill the Papistes did transforme and transubstantiate the chiefe articles of our christen fayth Thus is an aunswere made vnto the false calumniations of Smith in the preface of his book or rather vnto his whole booke which is so full of bragging boasting slaundering misreporting wrangling wrasting false construing and lying that those taken out of the booke there is nothing worthy in the whole book to be aunswered Neuertheles in answering to the late byshop of Winchesters book I shall fully aunswere also D. Smith in all points that require aunswere And so with one answere shal I dispatch them both And in some places where one of theÌ varieth from an other as they do in many great matters in the chiefe and principall poynts I shall set them together Bithum cum Bachio Esernium cum Pacidiano to try which of them is more stout and valiaunt to ouerthrow the other ¶ Here endeth the aunswere vnto the Preface of M. Smithes booke which he wrote agaynst the defence of the true and catholicke doctrine of the Sacrament of the body and bloud of our Sauiour CHRIST Matters wherein the Byshop of Winchester varyed from other Papistes OTher say That the body of Christ is made of bread He sayth that the body of Christ is not made of bread nor was neuer so taught but is made present of bread pag. 72. lin 14. pag. 178. lin 10. He sayth that Christ made the demonstratioÌ of the bread and called it his body when he sayd This is my body pag 257. lin 27. And in the Deuils Sophistry fol. 27. Other say contrary And Smith fol. 53. He sayth that This is my body is asmuch to say as this is made my body And so he taketh Est for fit pag. 295. lin 35. Other say that Est is taken there substantiue that is to say onely for is and not for is made Marcus Antonius fol. 171. facie 2 consideratione 6. He sayth that Christ is present in the Sacrament after the same maner that hee is in heauen pag. 141. lin 6. Other say contrary that hee is in heauen after the maner of quantitie and that hee is not so in the Sacrament He sayth that where the body of Christ is there is whole Christ God and man and that when we speake of Christ is body we must vnderstand a true body which hath both forme and quantitie pag. 71. lin 37. Smith sayth that Christes body in the Sacrament hath not his proper forme and quantitie fol. 106. He sayth we beleue simply that Christes body is naturally and corporally in the Sacrament wihout drawyng away his accidences or addyng pag. 353. lin 1. Smith sayth we say that Christes body is in the Sacrament agaynst nature withall his qualities and accidentes fol. 105. He sayth that Gods workes be all seemelynes without confusion although he caÌ not locally distinct Christes head froÌ his foote nor his legges from his armes pag. 70. lin 27. Other say that Christes head and foote and other partes be not in deed loccally distinct in the Sacrament but be so confounded that where soeuer one is there be all the rest They teach that the body of Christ is made of bread he sayth it was neuer so taught pag. 79. lin 6. c. He sayth that Christes body is the Sacrament sensibly naturally carnally and corporally pag. 159. lin 9. c. Other say contrary Smith fol. 39. Other say that Christes feete in the Sacrament be there where his head is He sayth that who soeuer say so may be called mad pag. 61. lin 34. He sayth that Christes body is in the Sacrament naturally and carnally pag. 156. lin 6. Other say that corporally Christ goeth into the mouth or stomacke and no further He sayth contrary pag. 52. lin 36. He saith that Christ dwelleth corporally in him that receiueth the Sacrament worthely so long as hee remaineth a member of Christ pag. 53. lin 1. pag. 56. lin 31. c. Other say contrary but that Christ flyeth vp into heauen so soone as the bread is chawed in the mouth or chaunged in the stomacke Smith fol. 64. pag. 65. lin 2. 25. He sayth that no creature can eate the body of Christ but onely man pag. 66. lin 30. Other say cleane contrary He saith that an vnrepentaunt sinner receauyng the Sacrament hath not Christes body nor spirite within him pag. 225. lin 36. Smith saith that he hath Christes body and spirite within him fol. 136. He sayth that of the figure it may not be said Adore it worship it that is not to be Adored which the bodily eye seeth pag. 178. lin 40. pag. 239 lin 32. Marcus Antonius fol. 176. fa. 2. Smith sayth contrary fol. 145. fa. 2. He sayth that reason will agree with the doctrine of Transubstantiation well inough pag. 264. lin 47. Smith sayth that Transubstantiation is agaynst reason and naturall operation fol. 60. Other say that wormes in the Sacrament be gendred of accidences He sayth that the be wrong borne in hand to say so pag. 355. lin 3. He sayth that the accidences of bread and wine do mould sowre and waxe vineger pag. 265. lin 11. 355. lin 8. And Marcus fol. 168. fa. 1. Smith sayth thus I say that the consecrated wine turneth not into vineger nor the consecrated bread mouleth nor engendreth wormes nor is burned nor receiueth into it any poyson as long as Christes body bloud are vnder the formes of them which do abide there so long as the naturall qualities properties of bread wine tary there in their naturall disposition and condition that the bread and wine might be naturally there if they had not bene chaunged into Christes body and bloud and also as long as the hoste and consecrated wine are apt to be receiued of man and no longer but goe and depart thence by Gods power as it pleaseth hym And then a new substaunce is made of God which turneth into vineger engendreth wormes mouleth is burned feedeth men and myse receiueth poyson c. fol. 64. 105. He sayth euery yea conteineth a nay in it naturally so as who soeuer sayth This is bread sayth it is no wine For in the rule of common reason the graunt of one substaunce is the deniall of an other And therfore reason hath these conclusions throughly what soeuer is bread is no wyne what soeuer is wine is no milke c. So Christ saying This is my body sayth it no bread pag. 256. lin 38. pag. 265. lin 5. Smith sayth a boye which hath onely learned the Sophistry will not dispute so fondly fol. 77. Other say that the Masse is a sacrifice satisfactory by deuotion of the Priest and not by the thyng that is offered He sayth otherwise pag. 80. lin 43. He saith that the onely immolation of Christ in him selfe vpon the aultar of the Crosse is the very satisfactory sacrifice for the reconciliation of mankynd to the fauour of God pag. 437. lin 1.2 31. Smith sayth what
but to be often remeÌbred The body and bloud of Christ is the onely sacrifice propritiatory for all the sinnes of the world Christes body is the christen mans sacrifice An issue De sacrificio lege Roffen Oecol lib. 3. cap. 2. 3. The sacrifice propitiatory not christes very body but hys death in that same body Chap. 1. The sacrifice of the Masse Chap. 2. Heb. 9. The difference betwene the sacrifice of Christ of the priestes of the old lawe Heb. 10. Heb. 7. Chap. 3. Two kindes of sacrifices The sacrifice of Christ. The sacrifices of the Church Psal. 50. 1. Pet. 2. Heb. 13. Chap. 4. A more playne declaration of the sacrifice of Christ. Heb. 8. Chap. 5. The sacrifice of the old law Heb. 9. Chap. 6. The Masse is not a sacrifice propitiatory Heb. 7. Heb. 8. Chap. 7. A confutatioÌ of the Papistes cauillation Chap. 8. The true sacrifice of all Christen people Galath 5. Chap. 5. The Popish Masse is detestable idolatry vtterly to be vanished from all christen congregations Cap. 10. Euery manne ought to receiue the sacrament himself and not one for an other Acc. 2. Math. 26. Cap. 11. The difference betwene the priest the lay man Chap. 12. The aunswere to the Papists Heb. 5. Malac. 1. Chap. 13. An aunswere to the Authours Augustinus ad Bonifa De Ciuita Lib. 10. cap. 5. Lombardus Lib. 4. Dist. 12. Chrisostom ad Heb. Hom. 17. Chap. 14. The lay persons make a sacrifice as well as the Priest Chap. 15. The Papisticall Masse is neither a sacrifice propitiatory nor of thaÌks geuyng Luke 16. Chap. 16. There was no Papisticall Masses in the Primitiue Church Consilium Nicenum cap. 14. Canones Apostolorum cap. 8. Chap. 17. The caused meanes howe Papisticall Masses entred into the church The abuses of the Papisticall Masses Chap. 18 which Church is to be folowed A short instruction to the holy CommunioÌ Myne Issue Nicene counsell Priestes sacrificers An issue Iohn 1. De conse dist 2. cap. Semel est prosperj Semel Immolatus c. christus in semetipso tamen quotidie immolatur in sacramento glosa ibidem id est eius immolatio representatur fit memoria passionis Gal. 3. Petrus Lombardus Immolatur 71 ante The diuersity of Christes sacrifice and ours The sacrifice of Christ. Heb. 7.8 Heb. 7.8 The sacrifice of the church Actes 1. Ephe. 4. Penaunce The Masse is a sacrifice propitiatory Good woorkes sacrifices propitiatory The Masse is a sacrifice satisfactory Rome 3. 1. Iohn 2. The difference betwene a sacrifice propitiatory gratificatory Psal. 49. Heb. 13. Rom. 3. 5. Actes 4. Satisfactory Masses Priestes in the Mas offer that is shewed forth Christes death Heb. 7. Christ is offred really not his sacrifice remembred or represented onely The effect of Christes sacrifice is both to geue life and to continue the same Ihon. 10. Gala. 2. Cyril in Ephesine counsell What is and wherin staÌdeth the sacrifice of the church The sacrifice of the church geueth life Cyrill Mala. 1. Inconstancy Falshood feareth the light but light desireth to be tryed Fayth ought to be grounded vp on Gods word but the Papists ground their faith vpon them selues Ephesine couÌcell Cyrill the author of the words in the counsell Smith beleueth the counsell Smith belieth me twise in one place The first lye The second ly Smith sayth that Christ called not bread his body Luke 12. 1. Cor. 10. Setting of the cart before the Horses Math. 26. 1. Cor. 11. Of the woÌderfull workes of God Iohn 6. Iohn 4. Iohn 6. The place of S. Paule 1. Cor. 11. Master Peter Martyr 1. Cor. 13. The ArgumeÌt of the doore and Sepulchre Math. 28. Mar. 16. Iohn 20. Actes 5. The appearyng of Christ in his Ascention Actes 13. S. Augustine Math. 3. 17. Actes 7. The Church The true fayth was in the Church froÌ the begynnyng and was not taught first by Berengarius What Churche it is that caÌ not erre Sâp 5. Psal. 7. 2. Ti. 2. â Tim. 3. Luke 12. Gene. 7. Gene. 12. Eccle. 49. 3. Reg. 19. Iere. 25. and. 29 Act. 14. Math. 13. Math. 26. Mar. 24. 3. Reg. 19. Contrary in this deuils sophistry 27. 70. Contrary in the deuils sophistry 5. Falsa Falsum Falsum Falsum Nota. Concessum Concessum Concessum Sacramenta in signis fuerunt diuersa si in re paria Nota. Concessum etiaÌ Concessum Concessum ConcessuÌ etiam Concessum Concessum The kyng and Queene make themselues no better then subiectes in complaining of their owne subiect to an outwarde iudge as thogh they had no power to punishe him The first cause why hee would not make aunswere to the Popes Commissary is to auoyde periury The second cause is for that the Popes lawes are contrary to the crowne and lawes of England The Othe of the Kyng and Iustices and the duety of subiectes The Popes lawes and the lawes of England are contrary The Papistes to set vp a kingdome of their owne dissemble the knowne truth and are false to the crowne The third cause why he could not allow the Pope The Popes Religion is against Christes Religion Why Latin seruice ought not to be restored in English 1. Cor. 14. The Pope coÌmaundeth both agaynst God naturall reason The Sacrament ought to be receaued in both kyndes of all Christians The deuill and the Pope are like The Pope is Antichrist that is Christs enemy Wherfore the Pope is Antichrist Luke 12. Math. 10. The Sacraments haue the names of those thinges wherof they are Samentes The Papistes make Christ two bodyes They put to hym three questions but they suffred him not to aunswere fully in one Behold SathaÌ sleepeth not Their cruell desire to reueÌge could abide no delay This was D. Thornton afterward a cruell murderer of Gods Saints of whose horrible end read in the booke of Martyrs in the last Edition Fol. 1990. Col. 1. This ConstaÌtius was Stephen Gardiner as constant in deede as a wethercocke who thus named him selfe writyng agaynst this good Father Math. 3. Iohn 4. Math. 5. 1. Cor. 2.
tyme to the entent he may be there quiet to accomplish my request let him lacke neither bookes ne any thing requisite for his study And thus after the kynges departure Doct. Cranmer went with my Lord of Wiltshyre vnto his house where he incontinent wrote his mynde concernyng the kynges question addyng to the same besides the authorities of Scriptures of generall Councels and of auncient writers also his opinion which was this that the Byshop of Rome had no such authoritie as wherby he might dispence with the word of God and the Scriptures When Doct. Cranmer had made this booke and committed it to the kyng the kyng sayd to him will you abide by this that you haue here written before the Bishop of Rome That will I do by Gods grace quoth Doct. Cranmer if your Maiestie do send me thether Mary quoth the kyng I will send you euen to him in a sure Ambassage And thus by meanes of Doct. Cranmers handlyng of this matter with the kyng not onely certaine learned men were sent abroad to the most part of the Uniuersities in Christendome to dispute the question but also the same beyng by Commission disputed by the Diuines in both the Uniuersities of Cambridge and Oxford it was there concluded that no such Matrimony was by the word of God lawfull Wherupon a soleÌne Ambassage was prepared and sent to the Byshop of Rome then beyng at Bonony wherein went the Earle of Wiltshyre Doct. Cranmer Doct. Stokesly Doct. Carne Doct. Bennet and diuers other learned men and Gentlemen And when the tyme came that they should come before the Bishop of Rome to declare the cause of their Ambassage the Byshop sittyng on high in his cloth of estate and in his rich apparell with his sandales on his féete offeryng as it were his foote to be kissed of the Ambassadours the Earle of Wiltshyre with the rest of the Ambassadours disdainyng thereat stoode still made no couÌtenaunce thereunto and so kept them selues from that Idolatry In fine the Pontificall Byshop seyng their constancie without any farther ceremonie gaue eare to the Ambassadours Who entryng there before the Byshop offered on the kynges behalfe to be defended that no man Iure diuine could or ought to mary his brothers wife and that the Byshop of Rome by no meanes ought to dispence to the contrary Diuers promises were made and sundry dayes appointed wherein the question should haue bene disputed and when our part was ready to aunswere no maÌ there appeared to dispute in that behalfe So in the end the Byshop makyng to our Ambassadours good countenaunce and gratiffyng Doctour Cranmer with the Office of the Penitentiarishyp dismissed them vndisputed withall Wherupon the Earle of Wiltshyre and other Commissioners sauyng Doct. Cranmer returned home agayne into England And forthwith Doct. Cranmer went to the Emperour beyng in his iourney towardes Vienna in expedition agaynst the Turke there to aunswere such learned men of the Emperours CouÌsaile as would or could say any thyng to the contrary part Where amongest the rest at the same tyme was Cornelius Agrippa an high Officer in the Emperours Court who hauyng priuate conference with Doct. Cranmer in the question was so fully resolued and satisfied in the matter that afterwardes there was neuer disputation openly offered to Doct. Cranmer in that behalfe For through the perswasion of Agrippa all other learned men there were much discouraged This matter thus prosperyng on D. Cranmers behalfe aswell touchyng the kynges questioÌ as concernyng the inualiditie of the Byshop of Romes authoritie Byshop Warrham then Archbyshop of Caunterbury departed this transitorie lyfe wherby that dignitie then beyng in the kynges gift and disposition was immediatly giuen to Doct. CraÌmer as worthy for his trauaile of such a promotioÌ Thus much touchyng the prefermeÌt of Doct. Cranmer vnto his dignitie and by what meanes he atchiued vnto the same not by flattery nor by bribes nor by none other vnlawfull meanes whiche thyng I haue more at large discoursed to stoppe the raylyng mouthes of such who beyng them selues obscure and vnlearned shame not so to detract a learned maÌ most ignominiously with the surname of an Hostler whom for his godly zeale vnto sincere Religion they ought with much humilitie to haue had in regard and reputation Now as concernyng his behauiour and trade of lyfe towardes God and the world beyng entered into his sayd dignitie True it is that he was so throughly furnished withall properties qualities and conditions belongyng to a true Byshop as that it shal be very hard in these straunge dayes to finde many that so nearely resemble that liuely exemplar described by S. Paule the Apostle in his seueral Epistles to Titus and Timothée So farre he swarued from the common course of common Byshops in his tyme. But bicause the same is very well decipbred in the story at large it shall not be so néedefull to discourse all the partes therof in this place Yet may not this be forgotten That notwithstandyng the great charge now coÌmitted vnto him The worthy Prelate gaue him selfe euermore to continuall study not breakyng the order that he vsed commonly in the Uniuersitie To wit by v. of the clocke in the mornyng in his study and so vntill ix continuyng in prayer and study From thence vntill dyner tyme to heare suters if the Princes affaires did not call him away committyng his temporall affaires aswell of houshold as other foreine busines to his officers For the most part hee would occupy him selfe in reformatioÌ of corrupt Religion and settyng forth true and sincere doctrine wherein he would associate him selfe alwayes with learned men for the siftyng boultyng out one matter or other for the commoditie and profite of the Church of England After dynner if any suters were he would diligently heare them and dispatch them in such sort as euery man commended his lenitie and gentlenes That done to his ordinary study agayne vntill fiue of the clocke whiche houre hee bestowed in hearyng common prayer After Supper he would consume an houre at the least in some godly conference and then agayne vntill it of the clocke at one kynde of study or other So that no houre of the day was spent in vayne but was bestowed as tended to Gods glory the seruice of his Prince or the commoditie of the Church As touching his affabilitie easines to be entreated it was such as that in all honest causes wherin his letter counsell or speach might gratifie either nobleman GentlemaÌ meane man or poore man no maÌ could be more tractable or sooner wonne to yeld Onely in causes appertainyng to God and his Prince no man more stoute more constant or more hard to be wonne as in that part his earnest defence in the ParlameÌt house aboue thrée dayes together in disputyng agaynst the vi Articles of Gardiners deuise caÌ testifie And though the kyng would néedes haue them vpon some
the possession of the Realme not long after came to London and after she had caused first the two Dukes of Northumberland and Suffolke and their two children the Lady Iane and the Lord Guilford both in age tender and innocent of that crime to be executed She put the rest of the Nobilitie to their lines and forgaue them the Archbishop of Canterbury onely except Who though he desired pardon by meane of frendes could obtaine none in so much that the Quéene would not once âouchsafe to sée hym For as yet the old grudges agaynst the Archbyshop for the diuorcement of her mother remained hid in the bottome of her hart Besides this diuorce she remembred the state of Religion chaunged all which was reputed to the Archbishop as the chief cause therof While these thinges were in doing a rumor was in all mens mouthes that the Archbishop to curry fauour with the Quéene had promised to say a Dirige Masse after the old custome for the funerall of king Edward her brother Neither wanted there some which reported that he had already said Masse at Caunterbury whiche Masse in déede was sayd by Doct. Thornton This rumor Cranmer thinkyng spéedely to stay gaue forth a writing in his purgation the tenour whereof being set out at large in the booke of Actes and Monumentes I néede not here againe to recite This Bill being thus written and lying openly a window in his chamber coÌmeth in by chaunce Maister Scory Bishop then of Rochester who after he had read and perused the same required of the Archbishop to haue a Copie of the Bill The Archbishop when he had graunted and permitted the same to Maister Scory by the occasion therof M. Scory lending it to some frend of his there were diuers Copies takeÌ out therof the thing published abroad among the common people in so much that euery Scriueners shop almost was occupied in writing and copying out the same and so at length some of those Copies comming to the Bishops handes so brought to the Counsell they sending it to the Commissioners the matter was knowen so he commauÌded to appeare Whereupon Doct. Cranmer at his day prefixed appeared before the sayd Commissioners bringing a true Inuentorie as he was commauÌded of all his goodes That done a Bishop of the Quéenes priuie Counsell being one of the sayd Commissioners after the Inuentorie was receaued bringing in mention of the Bill My Lord said he there is a Bill put forth in your name wherein you séeme to be agréeued with setting vp the Masse againe we doubt not but you are sorie that it is gone abroad To whom the Archbishop aunswering againe saying as I doe not deny my selfe to be the very Authour of that Bill or Letter so must I confesse here vnto you concerning the same Bill that I am sorie that the sayd Bill went from me in such sort as it did For when I had written it M. Scory got the Copie of me and is now come abroad and as I vnderstand the Citie is full of it For whiche I am sorie that it so passed my handes for I had intended otherwise to haue made it in a more large and ample maner mynded to haue set it on Paules Church doore and on the doores of all the Churches in London with mine owne feele ioyned thereto At whiche wordes when they saw the constantnesse of the man they dismissed him affirming they had no more at that present to say vnto him but that shortly hee should heare further The said Bishop declared afterward to one of Doct. Cranmers frendes that notwithstaÌding his attainder of treason the Quéenes determination at that time was that Cranmer should onely haue bene depriued of his Archbishopricke and haue had a sufficient liuing assigned him vpon his exhibiting of a true Inuentorie with commaundement to kéepe his house without medlyng in matters of Religion But how that was true I haue not to say This is certaine that not long after this he was sent vnto the Tower and soone after condemned of treason Notwithstanding the Quéene wheÌ she could not honestly denie him his pardon seing all the rest were discharged and specially seing he last of all other subscribed to king Edwardes request that against his owne will released to him his action of treason and accused him onely of heresie which liked the Archbishop right well and came to passe as he wished because the cause was not now his owne but Christes not the Quéenes but the Churches Thus stoode the cause of Cranmer till at length it was determined by the Quéene and the Counsel that he should be remoned from the Tower where he was prisoner to Oxford there to dispute with the Doctours and Diuines And priuely word was sent before to them of Oxford to prepare them selues and make them ready to dispute And although the Quéene and the Bishops had coÌcluded before what should become of him yet it pleased them that the matter should be debated with Argumentes that vnder some honest shew of disputation the murther of the man might be couered Neither could their hastie spéede of reuengement abide any long delay and therfore in all hast he was caried to Oxford What this disputation was and how it was handled what were the questions and reasons on both sides and also touching his condemnation by the Uniuersitie the Prolocutor because sufficiently it hath bene declared in the storie at large we mynde now therefore to procéede to his finall iudgement and order of condemnation whiche was the xii day of September an 1556. and seuen dayes before the condemnation of Bishop Ridley and Maister Latimer After the disputations done and finished in Oxford betwene the Doctours of both Uniuersities and the thrée worthy Bishops Doct. Cranmer Ridley and Larymer senteÌce condemnatory immediatly vpoÌ the same was ministred against them by Doct. Weston and other of the Uniuersitie whereby they were iudged to be heretickes and so committed to the Maior and Sheriffes of Oxford by whom hee was caried to Bocardo their coÌmon Gaile in Oxford In this meane tyme while the Archbishop was thus remainyng in duraunce whoÌ they had kept now in prisoÌ almost the space of thrée yeares the Doctours and Diuines of Oxford busied them selues all that euer they could about Maister Cranmer to haue him recant assaying by all craftie practises and allurementes they might deuise how to bring their purpose to passe And to the intent they might winne him easely they had him to the Deanes house of Christes Church in the sayd Uniuersitie where he lacked no delicate fare played at the bowles had his pleasure for walking and all other thinges that might bring him from Christ. Ouer and besides all this secretly and sleightly they suborned certaine men whiche when they could not expugne him by argumentes and disputation should by entreatie and fayre promises or any other meanes allure him to recantation perceiuyng otherwise what a great
death and to saue my life if it might be and that is all such Billes and papers which I haue written or signed with my hand since my degradation wherein I haue written many thynges vntrue And for as much as my hand offended written contrary to my hart my hand shall first bee punished therefore for may I come to the fire it shal be first burned And as for the Pope I refuse him as Christes enemy and Antichrist with all his false doctrine And as for the Sacrament I beleue as I haue taught in my booke agaynst the Byshop of Winchester the whiche my booke teacheth so true a doctrine of the Sacrament that it shal stand at the last day before the Iudgement of God where the Papisticall doctrine contrary thereto shal be ashamed to shew her face Here the standers by were all astonyed maruailed were amased did looke one vpon an other whose expectation he had so notably deceiued Some began to admonish him of his recantation and to accuse him of falshode Briefly it was a world to sée the Doctours beguiled of so great an hope I thinke there was neuer crueltie more notably or better in tyme deluded and deceiued For it is not to bee doubted but they looked for a glorious victorie and a perpetuall triumph by this mans retractation Who as soone as they heard these thynges began to let downe their eares to rage fret and fume and so much the more because they could not reuenge their grief for they could now no longer threaten or hurt him For the most miserable man in the world can dye but once where as of necessitie he must néedes dye that day though the Papistes had bene neuer so well pleased now beyng neuer so much offended with him yet could he not be twise killed of them And so wheÌ they could do nothing els vnto him yet lest they should say nothyng they ceassed not to obiect vnto him his falsehode and dissimulation Unto which accusation he aunswered Ah my Maisters quoth he do not you take it so Alwayes since I liued hetherto I haue bene a hater of falsehode and a louer of simplicitie and neuer before this tyme haue I dissembled and in saying this all the teares that remained in his body appeared in his eyes And when hee began to speake more of the Sacrament and of the Papacie some of them began to cry out yalpe and baule and and specially Cole cried out vpon him stop the heretickes mouth and take him away And then Cranmer beyng pulled downe from the stage was led to the fire accompanied with those Friers vexyng troublyng and threatnyng him most cruellie What madnes say they hath brought thée agayne into this errour by which thou wilt draw innumerable soules with thée into hell To whom he aunswered nothyng but directed all his talke to the people sauyng that to one troublyng him in the way he spake and exhorted him to get him home to his study and apply his booke diligently saying if he did diligently call vpon God by reading more he should get knowledge But the other Spanish barker ragyng and fomyng was almost out of his wittes alwayes hauyng this in his mouth Non fecisti diddest thou it not But when he came to the place where the holy Byshops and Martyrs of God Hugh Latymer Ridley were burnt before him for the confessioÌ of the truth knéeling down he prayed to God and not long tarying in Prayers puttyng of his garmentes to his shirt hee prepared him selfe to death His shirt was made long downe to his féete His féete were bare Likewise his head when both his cappes were of was so bare that not one heare could bee sene vpon it His beard was long and thicke coueryng his face with marueilous grauitie Such a countenaunce of grauitie moued the hartes both of his frendes and of his enemies Then the Spanish Friers Iohn and Richard of whom mention was made before began to exhort him and play their partes with him a fresh but with vayne and lost labour Cranmer with stedfast purpose abidyng in the profession of his doctrine gaue his hand to certaine old men and other that stoode by biddyng them farewell And when he had thought to haue done so likewise to Ely the sayd Ely drew backe his hand and refused saying it was not lawfull to salute heretickes and specially such a one as falsely returned vnto the opinions that he had foresworne And if hee had knowen before that he would haue done so he would neuer haue vsed his companie so familiarly and chid those Sergeauntes and Citizens which had not refused to geue him their handes This Ely was a Priest lately made and Student in Diuinitie beyng then one of the Fellowes of Brasennose Then was an yron chayne tyed about Cranmer whom when they perceiued to be more stedfast then that he could be moued from his sentence they commaunded the fire to be set vnto him And when the wood was kindled and the fire began to burne neare him stretchyng out his arme he put his right hand into the flame whiche he held so stedfast and immouable sauyng that once with the same hand he wiped his face that all men might sée his hand burned before his body was touched His body did so abide the burnyng of the flame with such constancie and stedfastnesse that standyng alwayes in one place without mouyng of his body hee séemed to moue no more then the stake to whiche he was bound his eyes were lifted vp into heauen and often tymes he repeated his vnworthy right hand so long as his voyce would suffer him and vsing often the wordes of Stephen Lord Iesus receiue my spirite in the greatnesse of the flame he gaue vp the Ghost This fortitude of mynde whiche perchaunce is rare and not vsed among the Spaniardes when Frier Iohn saw thinkyng it came not of fortitude but of desperation although such maner examples whiche are of the like constancie haue bene common here in England ran to the Lord Williams of Lame crying that the Archbyshop was vexed in mynde and dyed in great desperation But he whiche was not ignoraunt of the Archbyshops constancie beyng vnknowen to the Spaniardes smiled onely and as it were by silence rebuked the Friers tollie And this was the end of this learned Archbyshop whom lest by euill subscribyng he should haue perished by well recantyng God preserued and lest he should haue liued longer with shame and reproofe it pleased God rather to take him away to the glory of his name and profite of his Churche So good was the Lord both to his Church in fortifying the same with the testimonie bloud of such a Martyr and so good also to the man with this Crosse of tribulation to purge his offences in his world not onely of his recantatioÌ but also of his standyng agaynst Iohn Lambert and M. Allen or if there were any other
corporis Christi est Is not the bread which we breake the communion of Christes body And that euill men do not eate Christe his fleshe nor drinke his bloud for the scripture saith expressely He that eateth my flesh and drinketh my bloud dwelleth in me and I in him which is not true of ill men And for the corporall absence of Christ what can be more plainly said in the letter then he sayd of himself that he forsoke the world besides other scriptures which I haue alleaged in my 3. booke the 4. chapter And the scripture speaketh plainly in the Epistle to the Hebrues that Christ was neuer more offred then once But here you take such a large scope that you flee from the foure proper matters that be in controuersie vnto a new scope deuised by you that I should absolutely deny the presence of Christ and say That the bread doth only signifie Christes body absent which thing I neuer said nor thought And as Christ sayth not so nor Paule sayth not so euen so like wise I say not so and my booke in diuers places saith cleane contrary that Christ is with vs spiritually present is eaten dronken of vs and dwelleth within vs although corporally he be departed out of this world and is ascended vp into heauen Winchester And to the entent euery notable disagréement from the truth may the more euidently appeare I will here in this place as I will hereafter likewyse when the case occurreth ioyne as it were an issue with this author that is to say to make a stay with him in this point triable as they say by euidence and soone tried For in this point the scriptures bee already by the author brought forth the letter wherof proueth not his fayth And albeit he trauaileth bringeth forth the saying of many approued writers yet is there no one of them that writeth in expresse wordes the doctrine of that faith which this author calleth the faith catholike And to make the issue playne and to ioyne it directly thus I say No author known and approued that is to say Ignatius Polycarpe Iustine Irene Tertullian Cyprian Chrysostome Hilary Gregory Nazianzene Basill Emissen Ambrose Cyrill Hierome Augustine Damascene Theophilast none of these hath this doctrine in playne termes that the bread onely signifieth Christes body absent nor this sentence that the bread and wyne be neuer the holyer after consecration nor that Christes body is none otherwyse present in the Sacrament but in a signification nor this senteÌce that the Sacrament is not to be worshipped because there is nothyng present but in a signe And herein what the truth is may soone appeare as it shall by their workes neuer appeare to haue ben taught and preached receiued and beleued vniuersally and therfore can be called no catholike faith that is to say allowed in the whole through and in outward teaching preached and beleued Caunterbury IN your issues you make me to say what you list and take your issue where you list and then if xii false varlets passe with you what wonder is it But I will ioyne with you this issue that neither scripture nor auÌcient author writeth in expresse wordes the doctrine of your faith And to make the issue plaine to ioyne directly with you therin thus I say That no auncient and catholike authour hath your doctrine in playne termes And because I will not take my issue in bye matters as you do I will make if in the foure principall pointes wherin we vary wherupon my booke resteth This therfore shal be mine issue That as no scripture so no auncient author known and approued hath in plaine termes your Transubstantiation nor that the body and bloud of Christ be really corporally naturally and carnally wider the formes of bread and wine nor that euil men do eate the very body and drinke the very bloud of Christ nor that Christ is offered euery day by the priest a sacrifice propiciatorie for sinne Wherfore by your owne description and rule of a catholike faith your doctrine and teaching in these 4. articles cannot be good and catholike except you can finde it in plaine termes in the scripture and old catholike doctors which when you do I will hold vp my hand at the barre and say giltie And if you cannot then it is reason that you do the lyke per legem Talionis Winchester If this author setting apart the worde Catholike would of his owne wil go about to proue howsoeuer scripture hath bene vnderstanded hitherto yet it should be vnderstanded in dede as he now teacheth he hath herein diuers disaduantages and hindrances worthy consideration which I will particularly note First the preiudice and sentence geuen as it were by his own mouth against himself now in the booke called the Catechisme in his name set forth Secondly that about vij C. yere ago one Bertram if the booke set forth in hys name be his enterprised secretly the lyke as appereth by the said booke yet preuayled not Thirdly Berengarius beyng in dede but an ArchdeacoÌ about v. C. yeres past after he had openly attempted to set forth such like doctrine recanted so fayled in his purpose Fourthly Wickliffe not much aboue an C. yeares past enterprised the same whose teaching God prospered not Fiftly how Luther in his workes handled them that would haue in our tyme raised vp the same doctrine in Germany it is manifest by his their writings wherby appeareth the enterprise that hath had so many ouerthrowes so many rebuts so ofteÌ reproofes to be desperate and such as God hath not prospered and sauoured to be receyued at any tyme openly as his true teaching Herein whether I say true or no let the stories try me and it is matter worthy to bée noted because Gamaliels obseruation written in the Actes of the Apostles in allowed to marke how they prosper and go forward in their doctrine that be authors of any news teaching Caunterbury I Haue not proued in my booke my iiij assertions by mine owne wit but by the collation of holy scripture and the sayings of the old holy catholike authors And as for your v. notes you might haue noted theÌ against your selfe who by them haue much more disaduauntage and hinderance then I haue As concerning the Catechisme by me set forth I haue answered in my fourth booke the 8. chapter that ignorant men for lack of iudgement and exercise in olde authors mistake my said Catechisme And as for Bertrame he did nothing els but at the request of king Charles set out the true doctrine of the holy catholike church from Christ vnto his tyme concerning the sacrament And I neuer heard nor red any maÌ that condemned Bertrame before this tyme and therfore I can take no hinderance but a great aduantage at his handes For all men that hitherto haue written of Bertrame haue much commended him And
corporal manducation of his most holy flesh and drincking of his most precious bloud which he gaue in his supper vnder the formes of bread and wine Caunterbury THis is the third euident and manifest vntruth whereof you note me And because you say that in citing of S. Augustin in this place I handle not the matter so sincerely as it requireth let here be an issue between you and me which of vs both doth haÌdle this matter more sincerely and I will bring such manifest euidence for me that you shall not be able to open your mouth against it For I alledge S. Augustine iustly as he speaketh adding nothing of my selfe The wordes in my booke be these Of these wordes of Christ it is plain and manifest that the eating of Christs body and drincking of his bloud is not like to the eating and drinking of other meates and drinkes For although without meat and drinke man cannot liue yet it followeth not that he that eateth and drinketh shall liue for euer But as touching this meate and drinke of the body and bloud of Christ it is true both he that eateth and drinketh them hath euerlasting life And also he that eateth and drinketh them not hath not euerlasting life For to eate that meate and drinke that drink is to dwell in Christ and to haue Christ dwelling in him and therfore no man can say or think that he eateth the body of Christ or drinketh his bloud except he dwelleth in Christ and haue Christ dwelling in him Thus haue you heard of the eating and drinking of the very fleshe and bloud of our Sauiour Christ. Thus alleadge I S. Augustin truely without adding any thing of mine own head or taking any thing away And what sleight I vsed is easy to iudge for I cite directly the places that euery man may see whether I say true or noe And if it be not true quarrell not with me but with S. Augustine whose wordes I onely rehearse And that which S. Augustine sayeth spake before him S. Ciprian and Christ himselfe also plainlye inough vpon whose wordes I thought I might be as bold to build a true doctrine for the setting forth of Gods glory as you may be to peruert both the words of Ciprian and of Christ him selfe to stablish a false doctrine to the high dishonor of God and the corruption of his most true word For you adde this word worthely wherby you gather such an vnworthy meaning of S. Augustines wordes as you list your self And the same you doe to the very words of Christ him selfe who speaketh absolutely and plainly without adding of any such word as you put thereto What sophistry this is you know well inough Now if this be permitted vnto you to adde what you list and to expound how you list then you may say what you list without controlment of any man which it seemeth you looke for And not of like sort but of like euilnes doe you handle in reprehending of my seconde vntruth as you call it an other place of S. Augustine in his booke de doctrina Christiana where he sayth that the eating and drinkinge of Christes flesh and bloud is a figuratiue speach which place you expound so farre from S. Augustines meaning that who soeuer looketh vpon his wordes may by and by discern that you do not or wil not vnderstand him But it is most like the words of him being so plain and easy that purposely you will not vnderstand him nor nothing els that is against your will rather then you will goe from any part of your will and receaued opinion For it is plain and cleare that S. Augustine in that place speaketh not one worde of the separation of the two natures in Christ and although Christs flesh be neuer so surely and inseparably vnited vnto his Godhead without which vnion it could profite nothing yet being so ioyned it is a very mans flesh the eating wherof after the proper speech of eating is horrible and abominable Wherfore the eating of Christes flesh must needes be otherwise vnderstanded then after the proper and common eatinge of other meates with the mouth which eating after such sort could auayle nothing And therefore S. Augustine in that place declareth the eating of Christes fleshe to be onely a figuratiue speach And he openeth the figure so as the eatinge must be ment with the minde not with the mouth that is to say by chawing and digesting in our mindes to our great consolation and profite that Christ dyed for vs. Thus doth S. Augustine open the figure and meaning of Christ when he spake of the eating of his flesh and drinking of his bloud And his flesh being thus eaten it must also be ioyned vnto his diuinitie or els it could not geue euerlasting life as Cyrill and the councell Ephesin truly decreed But S. Augustine declared the figuratiue speech of Christ to be in the eating not in the vnion And where as to shift of the playn words of Christ spoken in the sixt of Iohn he that eateth my flesh and drinketh my bloud dwelleth in me and I in him you say that dwelling in Christ is not the manducation You say herein directly against S. Cyprian who saith quod mansio nostra in ipso sit manducatio that our dwelling in him is the eating And also against S. Augustine whose wordes be these Hoc est ergo manducare escam illam illum bibere potum in Christo manere illum manentem in se habere This is to eat that meat and drinke that drinke to dwell in Christ to haue Christ dwelling in him And although the eating and drinking of Christ be here defined by the effect for the very eating is the beleeuing yet where so euer the eating is the effect must be also if the definition of S. Augustine be truely geuen And therfore although good bad eate carnally with their teeth bread being the Sacrament of Christes body yet no man eateth his very flesh which is spiritually eaten but he that dwelleth in Christ and Christ in him And where in the end you referre the Reader to the declaration of Christes wordes it is an euill sequele you declare Christes wordes thus Ergo they be so ment For by like reason might Nestorius haue preuayled against Cyrill Arrius agaynst Alexander and the Pope against Christ. For they al proue their errors by the doctrine of Christ after their own declarations as you doe here in your corporall manducation But of the manducation of Christs flesh I haue spoken more fully in my fourth booke the second third and fourth chapters Now before I answere to the fourth vntruth which I am appeached of I will reherse what I haue said in the matter and what fault you haue found my booke hath thus Now as touching the Sacramentes of the same our Sauiour Christ did institute them in bread wine at his last Supper which
he is but beleeue them not And S. Peter saith in the Actes that heauen must receaue Christ vntill the time that all thinges shall be restored And S. Paule writing to the Colossians agreeth hereto saying Seeke for thinges that be a-aboue where Christ is sitting at the right hand of the Father And Saint Paul speaking of the very Sacrament saith As often as you shall eate this bread and drinke this cuppe shew forth the Lordes death vntill he come Till he come saith Saint Paule signifying that he is not there corporally present For what speech were this or who vseth of him that is already present to say vntill he come For vntill he come signifieth that he is not yet present This is the catholicke faith which we learne from our youth in our common Creede and which Christ taught the Apostles followed and the Martirs confirmed with their bloud And although Christ in his humain nature substantially really corporally naturally and sensibly be present with his Father in heaueÌ yet Sacramentally and Spiritually he is here present For in water bread and wine he is present as in signes and Sacramentes but he is in deede Spiritually in those faithfull christian people which according to Christes ordinaunce be baptized or receaue the holy communion or vnfainedlye beleeue in him Thus haue you heard the second principall article wherein the Papistes vary from the truth of Gods word and from the Catholick faith Now the third thing wherein they vary is this The Papistes say that euill and vngodly men receaue in this Sacrament tââ very body and bloud of Christ and eate and drinke the self same thing that the good and godly men doe But the truth of Gods word is contrary that all those that be godly members of Christ as they corporally eate the bread and drinke the wine so spiritually they eate and drinke Christes very flesh and bloud And as for the wicked members of the Deuill they eate the Sacramental bread and drinke the SacrameÌtall wine but they doe not spiritually eate Christs flesh nor drinke his bloud but they eate and drinke their own damnation The fourth thing wherein the Popish priestes dissent froÌ the manifest word of God is this They say that they offer Christ euery day for remission of sinne and distribute by their Masses the merits of Christs passion But the Prophets Apostles and Euangelists doe say that Christ himselfe in his own person made a sacrifice for our sinnes vpon the Crosse by whose woundes all our diseases were healed and our sinnes pardoned and so did neuer no priest man nor creature but he nor he dyd the same neuer more then once And the benefit hereof is in no mannes power to gyue vnto any other but euery man must receaue it at Christes handes himselfe by his own fayth and beliefe as the Prophet saieth Here Smith findeth him selfe much greeued at two false reports wherwith he saith that I vntruely charge the Papists One when I write that some say that the very naturall body of Christ is in the Sacrament naturally and sensibly which thing Smith vtterly denieth any of them to say and that I falsely lay this vnto their charge And moreouer it is very false saith he that you lay vnto our charges that we say that Christes body is in the Sacrament as it was borne of the virgin and that it is broken and torne in peeces with our teeth This also Smith saith is a false report of me But whether I haue made any vntrue report or no let the bookes be iudges As touching the first the Bishop writeth thus in his booke of the Deuils sophistry the 14. leafe Good men were neuer offended with breaking of the hoost which they daily saw being also perswaded Christes body to be present in the Sacrament naturally and really And in the 18. leafe he saith these words Christ God and man is naturally present in the Sacrament And in ten or twelue places of this his last booke he saith that Christ is present in the SacrameÌt naturally corporally sensibly and carnally as shall appeare euidently in the reading therof So that I make no false reporte herein who report no otherwise then the âapistes haue written and published openly in their bookes And it is not to be passed ouer but worthy to be noted how manifest falshoode is vsed in the printing of this Bishoppes booke in the 136. leafe For where the Bishoppe wrote as I haue two coppies to shew one of his own hand and another exhibited by him in open court before the Kinges Commissioners that Christes body in the Sacrament is truely present therfore really present corporally also and naturally The printed booke now set abroad hath changed this word naturally and in the stede therof hath put these wordes but yet supernaturally corrupting and manifestly falsefying the Bishops booke Who was the Author of this vntrue acte I cannot certainly define but if coniectures may haue place I think the Bishop himselfe would not commaund to altar the booke in the printing and then set it forth with this title that it was the same booke that was exhibited by his own hand for his defence to the kinges maiesties commissioners at Lamhith And I thinke the Printer being a French man would not haue enterprised so false a deed of his own head for that which he should haue no thanks at all but be accused of the Author as a falsifier of his booke Now for as much as it is not like that either the Bishop or the Printer would play any such pranks it must then be some other that was of counsell in the printing of the booke which being printed in Fraunce whether you be now fled from your own natiue countrey what person is more like to haue done such a noble acte then you who being so full of craft and vntruth in your own countrey shew your selfe to be no changeling where soeuer you become And the rather it seemeth to me to be you then any other person because that the booke is altred in this word naturally vpoÌ which word standeth the reproofe of your saying For he saith that Christ is in the Sacrament naturally and you deny that any man so saith but that Christ is there supernaturally Who is more like therefore to change in his booke naturally into supernaturall then you whom the matter toucheth and no maÌ els but whether my coniectures be good in this matter I will not determine but referre it to the iudgement of the indifferent Reader Now as concerning the second vntrue report which I should make of the Papistes I haue alleadged the wordes of Berengarius recantation appointed by Pope Nicholas the 2. and written De consecrat dist 2. which be these that not only the Sacraments of bread and wine but also the very flesh and bloud of our Lord Iesu Christ are sensibly handeled of the Priest in the Altar broaken and torne with the teeth of
is not in the sacrament And forasmuch as I speake not one word of the comprehension of our senses to what purpose do you bring this in if it be not to draw vs to a new matter to auoyd that which is in controuersy You do herein as if Iames should by of Iohn a percell of land and by his atturney take state and possession therein And after Iohn should trauers the matter and say that there was neuer no state deliuered and thereupon ioyne their issue And when Iames should bryng forth his witnesses for the state and possession theÌ should Iohn runne to a new matter and say that Iames saw the possession deliuered what were this allegation of Iohn to the purpose of the thing that was in issue whether the possession were deliuered in deede or no Were this any other thing then to auoid the issue craftely by bringing in of a new matter And yet this shift is a common practise of you in this booke and this is another point of the deuils Sophistry wherin it is pitty that euer such a wit as you haue should be occupied Again you say that impudently I beare the Catholick church in hand to teach that I list to beare in hand may by wanton reason be deduced of their teaching wheras al true christen men beleeue simply Christs words and trouble not their heads with such consequences This is in the author no whispering but plain railing say you This is your barking eloqueÌce wherewith your booke is well furnished for as dogs barke at the moone without any cause so doe you in this place For I doe no more but truely reporte what the Papistes them selues doe write and no otherwise not bearing the Catholick church in hand that it so teacheth but charging the Papistes that they so teach nor bearing the Papistes in hand what I list or what by wantoÌ reason may be deduced of their teaching but reporting onely what their own words and sayinges be And if they be no true christen men that trouble their heades with such matters as you affirme they be not then was Innocent the third the chiefe author of your doctrin both of transubstantiation and of the reall preseÌce no true christian man as I beleeue well inough Then was your Saint Thomas no true christian man Then Gabriell Duns Durand and the great rablement of the schoole authors which taught your doctrin of traÌsubstantiation and of the reall presence were not true christen men And in few words to comprehend the whol then were almost none that taught that doctrine true christen men but your selfe alone For almost all with one consent doe teach that wholl Christ is really in euery part of the host But your termes here of rayling mocking and scorning I would haue taken patiently at your hand if your tongue and pen had not ouershot theÌ selues in braging so far that the truth by you should be defaced But now I shal be so bold as to send those termes thether from whence they came And for the matter it selfe I am ready to ioyn an issue with you notwithstanding all your stout and boasting words But in Gods workes say you as the Sacramentes be we must think all seemelines in deede without deformity But what seemelines is this in a mannes body that the head is where the feete be and the armes where the legges be which the Papistes doe teach and your selfe seeme to confesse when you say that the partes of Christes body be distinct in themselues one from another in their own substance but not by circumscription of seuerall places And yet you seeme again to deny the same in your wise dialogue or quadriloge betweene the curious questioner the folish ansÌwerer your wise catholick man standing by and the mediator In which dialoge you bring in your wise catholick man to condemne of madnes all such as say that Christes head is there where his feete be and so you condemne of madnes not onely al the scholasticall doctors which say that Christ is wholl in euery part of the coÌsecrated bread but also your own former saying where you deny the distinction of the partes of Christs body in seuerall places Wherefore the mediator seemeth wiser then you all who losing this knot of Gordius saith that Christes body how big soeuer it be may be as well signified by a little peece of bread as by a greate and so as concerning the reason of a sacrameÌt al is one whether it be an whol bread or a peece of it as it skilleth not whether a man be christened in the wholl fonte or in a parte of the water taken out therof For the respect and consideration of the Sacrament is all one in the lesse and more But this fourth man say you hath no participation with faith condemning all the true publick faith testified in the church from the beginning hetherto which hath euer with wonder marueiled at the mistery of the Sacrament which is no wonder at all if bread be but a signification of Christ his body this is a wonderfull saying of you as of one that vnderstoode nothing vtterly what a Sacrament meaneth and what is to be wondred at in the Sacrament For the wonder is not how God worketh in the outward visible Sacrament but his marueilous worke is in the worthy receauers of the Sacramentes The wonderfull worke of God is not in the water which oâely washeth the body but God by his omnipotent power worketh wonderfully in the receauers thereof scouring washing and making them clean inwardly and as it were new meÌ and celestiall creatures This haue allâolde authors wondered at this wonder passeth the capacities of all mens wits how damnation is turned into saluation and of the Sonne of the deuill condemned into hell is made the Sonne of God and inheritour of heauen This wonderfull worke of God all men may maruel and wonder at but no creature is able sufficiently to comprehend it And as this is wondred at in the Sacrament of Baptisme how he that was subiect vnto death receiueth life by Christ and his holy Spirite So is this wondred at in the Sacrament of Christes holy Table how the same life is continued and endureth for euer by continuall feeding vpon Christes flesh and his bloud And these wonderfull workes of God towardes vs we be taught by Gods holy worde and his Sacramentes of breade wine and water and yet be not these woÌderfull workes of God in the Sacraments but in vs. And although many authors vse this manner of speech that Christ maketh bread his body and wine his bloud and wonder thereat yet those authors mean not of the bread and wine in them selues but of the bread and wine eaten and dronken of faithfull people For when Christ called bread his body and wine his bloud he wake not those words to the bread wine but to the eaters and drinkers of them saying Eat this is my body Drink this is my
also in the middest of them that know him not and thus he reasoneth If he be here among vs still how can he be gone hence as a straunger departed into another countrey wherunto he answereth that Christ is both God and man hauing in him two natures And as a man he is not with vs vnto the worldes end nor is present with all his faihtfull that be gathered together in his name But his diuine power and spirite is euer with vs. Paule saith he was absent from the Corinthes in his body when he was present with theÌ in his spirite So is Christ sayth he gone hence and absent in his humanitie which in his diuine nature is euery where And in this saying sayth Origen we diuide not his humanitie ` for S. Iohn writeth that no spirite that deuideth Iesus can be of God but we reserue to both his natures their own properties In these wordes Origen hath playnly declared his mynd that Christes body is not both present here with vs and also gone hence and estranged from vs. For that were to make two natures of one body and to deuide the body of Iesus forasmuch as one nature can not at one tyme be both with vs and abseÌt from vs. And therefore sayth Origen that the presence must be vnderstanded of his diuinitie and the absence of his humanitie And according hereunto S. Austine writeth thus in a pistle Ad dardanum Doubt not but Iesus Christ as concerning the nature of his manhood is now there from whence he shall come And remember well and beleeue the profession of a christian man that he rose froÌ death ascended into heauen sitteth at the right hand of his father and from that place and none other shall he come to iudge the quicke and the dead And he shall come as the Aungels sayd as he was seene go into heauen that is to say in the same forme and substance vnto the which he gaue immortallytie but chaunged not nature After this forme sayth he meaning his mans nature we may not thynke that he is euery wher For we must beware that we doe not so stablish his diuinity that we take away the veritie of his body These be S. Augustines playne wordes And by and by after he addeth these wordes The Lord Iesus as God is euery where and as man is in heauen And finally he concludeth this matter in these few wordes Doubt not but our Lord Iesus Christ is euery where as God and as a dweller he is in man that is the temple of God and he is in a certain place in heauen because of the measure of a very body And agayne S. Augustin writeth vpon the Gospel of S. Iohn Our sauiour Iesus Christ sayth S. Augustine is aboue but yet his truth is here His body wherein he arose is in one place but his truth is spred euery where And in an other place of the same booke S. Augustine expounding these wordes of Christ. You shall euer haue poore men with you but me you shall not euer haue saith that Christ spake these words of the presence of his body For saith he as concerning his diuine maiesty as concerning his prouidence as concerning his infallible and inuisible grace these words be fulfilled which he spake I am with you vnto the worldes ende But as concerning the fleshe which he tooke in his carnation as concerning that which was borne of the virgine as concerning that which was apprehended by the Iewes and crucified vpon a tree and taken downe froÌ the crosse lapped in linnen clothes and buried and rose againe and appered after his resurrection as concerning that flesh he sayd You shall not euer haue me with you Wherefore senig that as concerning his flesh he was conuersant with his disciples forty dayes and they accompanying seeing and not following him he went vp into heauen both he is not here for he sitteth at the right hand of his father and yet he is here for he departed not hence as concerning the presence of his diuine Maiesty As concerning the presence of his Maiesty we haue Christ euer with vs but as concerning the presence of his flesh he said truely to his disciples ye shall not euer haue me with you For as concerning the presence of his flesh the church had Christ but a few dayes yet now it holdeth him fast by faith though it see him not with eyes All these be S. Augustines wordes Also in an other booke intitled to S. Augustine is written thus We must beleeue and confesse that the Sonne of God as concerning his diuinitie is inuisible without a body immortall and in circumscriptible but as concerning his humanitie we ought to beleeue and confesse that he is visible hath a body and it contayned in a certayn place and hath truely all the members of a man Of these wordes of S. Augustine it is most cleere that the profession of the catholick faith is that Christ as concerning his bodely substance and nature of man is in heauen and not present here with vs in earth For the nature and property of a very body is to be in one place and to occupy one place and not to be euery where or in many places at one time And though the body of Christ after his resurrectioÌ and ascention was made immortall yet this nature was not taken away for then as S. Augustine saith it were no very body And further S. August sheweth both the maner fourme how Christ is here present with vs in earth how he is absent saying that he is present by his diuine nature and maiesty by his prouidence by grace But by his humain nature and very body he is absent from this world and present in heauen Cyrillus likewise vpon the gospell of S. Iohn agreeth fully with S. Augustin saying Although Christ tooke away from hence the presence of his body yet in Maiestie of hys Godhead he is euer here as he promised to his disciples at his departing saying I am with you euer vnto the worldes end And in an other place of the same booke saynct Cyrill sayth thus Christian people must beleeue that although Christ be absent from vs as concerning hys body yet by his power he gouerneth vs and all thinges and is present with all them that loue hym Therfore he sayd Truely truely I say vnto you where so euer there be two or three gathered together in my name there am I in the middes of them For lyke as when he was conuersant here in earth as a man yet then he filled heauen and did not leaue the company of angelles eueÌ so beyng now in heauen with hys flesh yet he filleth the earth and is in them that loue hym And it is to be marked that although Christ should go away onely as concerning hys flesh for he is euer present in the power of hys diuinitie yet for a little time he sayd he would be with hys disciples
I know that euery thing that men see hath a certayne bignes For that nature that hath no bignes can not be seene Moreouer to sit in the throne of glory and to sette the Lambes vpon his right hand and the goates vpon his left hand signifieth a thing that hath quantitie and bygnes Hitherto haue I rehersed Theodoretus wordes and shortly after Eranistes sayth Eran. We must tourne euery stone as the prouerb sayth to seeke out the truth but specially when godly matters be propounded Orth. Tell me than the sacramentall signes which be offered to God by his priestes wherof be they signes sayst thou Eran. Of the Lordes body and bloud Orth. Of a very body or not of a very body Eran. Of a very body Orth. Very well for an image must be made after a true paterne for Paynters follow nature and paynt the images of such thinges as we see with our eyes Eran. Truth it is Orth. If therfore the godly sacramentes represent a true body than is the Lordes body yet still a body not conuerted into the nature of his Godhead but replenished with Goddes glory Eran. It cometh in good tyme that thou makest mention of Gods sacramentes for by the same I shall proue that Christes body is tourned into an other nature Answer therfore vnto my questions Orth. I shall answer Eran. What callest thou that which is offered before the inuocation of the priest Orth. We must not speake playnly for it is like that some be present which haue not professed Christ. Eran. Answer couertly Orth. It is a nourishment made of sedes that be like Eran. Than how call we the other signe Orth. It is also a common name that signifieth a kind of drinke Eran. But how doest thou call them after the sanctification Orth. The body of Christ and the bloud of Christ. Eran. And doest thou beleue that thou art made partaker of Christes body and bloud Orth. I beleue so Eran. Therfore as the tokens of Gods body and bloud be other thinges before the priestes inuocation but after the inuocation they be chaunged and be other things so also the body of Christ after his assumption is chaunged into his deuine substaunce Ortho. Thou art taken with thine owne nette For the sacramentall signes go not from their owne nature after the sanctification but continue in their former substance forme and figure and may be seene and touched as well as before yet in our mindes we do consider what they be made and do repute and esteme them and haue them in reuerence according to the same thinges that they be taken for Therfore coÌpare their images to the paterne and thou shalt see them like For figure must be like to the thing it selfe For Christes body hath his former fashion figure and bignesse and to speake at one word the same substance of his body but after his resurrection it was made immortall and of such power that no corruption nor death could come vnto it and it was exalted vnto that dignity that it was sette at the right hand of the father and honoured of all creatures as the body of him that is the Lord of nature Eran. But the sacramentall token chaungeth his former name for it is no more called as it was before but is called Christes body Therfore must his body after his ascention be called God and not a body Orth. Thou semest to me ignorant for it is not called his body onely but also the bread of lyfe as the Lord called it So the body of Christ we call a godly body a body that giueth life Gods body the Lordes body our masters body name ning that it is not a common body as other mennes bodies be but that it is the body of our Lord Iesu Christ both God and man This haue I rehersed of the great clerke and holy byshop Theodoretus whom some of the Papists perceiuing to make so playnly agaynst them haue defamed saying that he was infected with the errour of Nestorius Here the Papistes shewe their old accustomed nature and condition which is euen in a manifest matter rather to lie without shame than to giue place vnto the truth and confesse their owne errour And although his aduersaries falsely bruted such a fame agaynst him whan he was yet a liue neuerthelesse he was purged therof by the whole Councell of Calcedon about a leuen hundred yeares agoe And furthermore in his booke which he wrote agaynst heresies he specially condemneth Nestorius by name And also all his iij. bookes of his dialogues before rehersed he wrot chiefly agaynst Nestorius and was neuer here in noted of error this thousand yeare but hath euer bene reputed and taken for an holy Byshop a great learned man and a graue author vntill now at this present tyme whan the Papistes haue nothing to answer vnto him they begin in excusing of them selues to defame him Thus much haue I spoken for Theodoretus which I pray thee be not weary to read good reader but often and with delectation deliberation and good aduertisement to read For it conteineth playnly and breefly the true instruction of a Christian man concerning the matter which in this booke we treate vpon First that our sauiour Christ in his last supper whan he gaue bread and wine to his apostles saying This is my body This is my bloud it was bread which he called his body and wine mixed in the cup which he called his bloud so that he changed the names of the bread and wine which were the misteries sacramentes fignes figures and tokens of Christes flesh and bloud and called them by the names of the thinges which they did represent and signifie that is to say the bread he called by the name of his very flesh and the wine by the name of his bloud Second that although the names of bread and wine were changed after sanctification yet neuertheles the thinges them selues remayned the selfe same that they were before the sanctification that is to say the same bread and wine in nature substance form and fashion The thyrd seing that the substance of the bread and wine be not changed why be then their names changed and the bread called Christes flesh and the wine his bloud Theodoretus sheweth that the cause therof was this that we should not haue so much respect to the bread and wyne which we see with our eyes and tast with our mouthes as we should haue to Christ him selfe in whome we beleue with our hartes and fele and tast him by our faith and with whose flesh and bloud by his grace we beleue that we be spiritually fedde and norished These thinges we ought to remember the reuolue in our myndes and to lift vp our hartes from the bread and wine vnto Christ that sitteth aboue And bicause we should so do therfore after the consecration they be no more called bread and wine but the body and bloud of Christ. The forth It is in these sacramentes of bread and wine
ease it with other wordes of calling beleuing reputing and esteming and for adoration reuerence Consider what prayse this author geueth Theodoret which prayse condemneth this author sore For Theodoret in his doctrine would haue vs beleue the mistery and adore the sacrament where this author after in his doctrine professeth there is nothing to be worshiped at all If one should now say to me Yea syr but this Theodoret semeth to condemne transubstantiation bicause he speaketh so of the bread Therunto shall be answered when I speake of transubstantiation which shall be after the iij. and iiij booke discussed For before the truth of the presence of the substance of Christes body may appeare what should we talke of transubstantiation I will trauayle no more in Theodoret but leaue it to thy iudgment reader what credite this author ought to haue that handleth the mater after this sorte Canterbury THis blader is so puffed vp with wind that it is maruayll it brasteth not Bnt be patient a while good reader and suffer vntill the blast of wind be past and thou shalt see a great calme the bladder broken and nothing in it but all vanitie Ther is no difference betwene your translation and mine sauing that myne is more playne and geueth lesse occasion of errour and youres as all your doinges be is darke and obscure and conteineth in it no little prouocation to Idolatrie For the wordes of Theodoret after your interpretation contayne both a playne vntruth and also manifest idolatry for the signes and tokens which he speaketh of be the very fourmes and substances of bread and wine For the nominatiue case to the verb of adoring in Theodoret is not the body and bloud of Christ but the misticall tokens by your owne translation which misticall tokens if you will haue to be the very body and bloud of Christ what can be spoken more vntrue or more folish And if you will haue them to be worshiped with godly worship what can be greater Idolatry Wherfore I to eschew such occasious of errour haue translated the wordes of Theodoretus faythfully and truly as his mynd was and yet haue auoyded all occasions of euill for tanquam or ãâã ãâã ãâã ãâã ãâã signifieth not the truth as you say but is an aduerbe of similitude as it is likewise in this place of S. Paul Vocat ea quae non sunt tanquam sint For S. Paul sayth asthough they were Which indede were not as he sayd the next word before non sunt they be not And neuerthelesse vnto God all thinges be present and those thinges which in their nature be not yet present vnto God were euer present in whome be not these successions of tyme before and after for Christ the Lambe in his present was slayne before the world began and a thousand yeare to his eyes be but as it were yesterday and one day before him is as it were a thousand yeare and a thousand yeare as one day And if you had read and considered a saying of Saynt Augustine De doctrina Christiana lib. 3. cap. 9. you myght haue vnderstand this place of The odoret better than you do He serueth vnder a signe sayth Augustine who worketh or worshipeth any signe not knowing what it signifieth But he that worketh or worshipeth a profitable signe ordayned of God the strength and signification wherof he vnderstandeth he worshipeth not that which is seene and is transitory but rather that thing wherto all such signes ought to be referred And anon after he sayth further At this tyme when our Lord Iesus Christ is risen we haue a most manifest argument of our fredome and be not burdeined with the heauy yoke of signes which we vnderstand not but the Lord and the teaching of his Apostles hath geueÌ to vs a few signes for many and those most ease to be done most exellent in vnderstanding and in performing most pure as the sacrament of baptisme and the celebration of the body and bloud of our Lord which euery man when he receiueth knoweth wherunto they be referred being taught that he worship not them with a carnall bondage but rather with a spirituall fredom And as it is a vile bondage to follow the letter and to take the signes for the thinges signified by them so to interpret the signes to no profit is an errour that shewdly spreadeth abroad These wordes of Saynt Augustine being conferred with the wordes of Theodoret may declare playnly what Theodoretes meaning was For where he sayth that we may not worship with a carnall bondage the visible signes meaning of water in baptisme and of bread and wine in the holy communion when we receaue the same but rather ought to worship the thinges wherunto they be referred he ment that although those signes or sacraments of water bread and wine ought highly to be estemed and not to be taken as other common water bakers bread or wine in the tauern but as signes dedicated consecrated and referred to an holy vse and by those erthly thinges to represent thinges celestiall yet the very true honor and worship ought to be geueÌ to the celestial things which by the visible signes be vnderstaÌd not to the visible signes themselues And neuertheles both S. Augustine and Theodoret count it a certayn kind of worshiping the signes the reuerent esteming of them aboue other common prophane things yet the same principally to be referred to the celestial thiÌgs represented by the signs and therfore sayeth S. Augustin potius rathar And this worship is as wel in the sacrameÌt of baptisme as in the sacrament of Christs body and bloud And therfore although whosoeuer is baptised vnto Christ or eateth his flesh drinketh his bloud in his holy supper do first honor him yet is he corporally and carnally neither in the supper nor in baptisme but spiritually and effectually Now where you leaue the iudgment of Theodoret to the reader euen so do I also not doubting but the indifferent reader shall soone espy how litle cause you haue so to boast and blow out your vayne glorious wordes as you do But heare now what followeth next in my booke And meruayle not good reader that Christ at that tyme spake in figures whan he did institute that sacrament seing that it is the nature of all sacramentes to be figures And although the scripture be full of Schemes tropes and figures yet specially it vseth them whan it speaketh of sacraments When the Ark which represented Godes maiestie was come into the army of the Isralites the Philistians sayd that God was come into the army And God him selfe sayd by his prophet Nathan that from the tyme that he had brought the Children of Israell out of Egipt he dwelled not in howses but that he was caried about in tentes and tabernacles And yet was not God him selfe so caried about or went in tentes or tabernacles but bicause the arke which was a figure of God was so remoued
the author of this booke forgetteth himselfe to call Christ in vs naturally by his Godhead which were then to make vs al Gods by nature which is ouer great an absurdity and Christ in his diuine nature dwelleth only in his father naturally in vs by grace But as we receaue him in the sacrament of his flesh and bloud if we receiue hym worthily so dwelleth he in vs naturally for the naturall communication of our nature and hys And therfore where this author reporteth Hylary to make no difference betwéene our vnyon to Christ in Baptisme and in the supper let him trust in him no more that told hym so or if this author will take vpon him as of his owne knowledge then I must say and if he were another would say an aunswere in french that I will not expresse And hereupon will I ioynin the Issue that in Hylary the matter is so playn otherwise then this author rehearseth as it hath no coulor of defence to the contrary And what Hylary speaketh of Baptisme and our vnity therin I haue before touched and this vnity in flesh is after treated apart What shall I say to this so manifest vntruth but that it confirmeth that I haue in other obserued how there was neuer one of them that I haue red writing against the Sacrament but hath in his writings sayd somewhat so euidently in the matter or out of the matter discrepant from truth as might be a certayn marke to iudge the quality of his spirite Canterbury HEre you confesse that you cited Hilary vntruely but you impute the fault to your copy What copy you had I know not but aswell the citation of Melancthon as all the printed bookes that euer I saw haue otherwise then you haue written and therfore it seemeth that you neuer red any printed booke of Hylarius Marry it might be that you had from Smyth a false copy written who informed me that you had of him all the authorityes that be in your booke And hauing al the authorities that he had with great trauell gathered by and by you made your booke and stale from him all his thanck and glory like vnto Esops choughe which plumed himselfe with other birds fethers But whersoeuer you had your copy all the books setforth by publike fayth haue otherwise then you haue cited And although the false allegatioÌ of Hylary toucheth you somewhat yet chiefly it toucheth Smyth who hath erred much worse in his translation then you haue done albeit nether of you both handle the matter sincerely and faithfully nor agree the one with the other But I trow it be your chaunce to light vpon false bookes For wheras in this sentence Quisquis ergo naturaliter patrem in Christo negabit negit prius naturaliter vel se in Christo vel Christum sibi inesse one false print for naturaliter hath non naturaliter it seemeth that you chaunced vpoÌ that false print For if you haue found Hilary truely corrected as you say you haue your fault is the more that out of a true copy would pick out an vntrue translation And if you haue so done then by putting in a little prety not where none ought to be with that little prity trip you haue cleane ouerthrowne your selfe For if it be an errour to deny that Christ is not naturally in vs as it his rehersed for an errour then must it be an errour to affirme that Christ is naturally in vs. For it is all one thing that he is not and to affirme that he is naturally in vs. And so by your owne translation you ouerthrow your selfe quite and cleane in that you say in many places of your book that Christ is naturally in vs and ground your saying vpon Hylarie Whereas now by your owne translation Hylary reiecteth that clearely as an haynous error And as concerning this word truely it fetteth not liuely forth a real and substanciall presence as you say it doth for Christ is truely in all his faithfull people and there truely eate his flesh and drinke his bloud and yet not by a reall and corporall but by a spirituall and effectuall presence And as concerning the word perfecta or peafectae in the print which I haue of your book is neyther of both but be left quite out Neuerthelesse that fault I impute to no vntruth in you but rather to the negligence either of your pen or of the printer But for the perfectnes of the vnity between Christ and vs you declare here to be the perfect vnity to be that which is but the one halfe of it For the perfect vnity of vs with Christ is not onely to haue Christ corporally and naturally dwelling in vs but likewise we to dwell corporally and naturally in him And Hylary declareth the second part to pertain to our vnity with Christ aswell as the first which of sleight pollicy you leaue out purposely because it declareth the meaning of the first part which is not that Christ is in them that receaue the sacrament and when they receaue the sacrament only but that he naturally tarrieth and dwelleth in all them that partayn to him whether they receaue the sacrament or no. And as he dwelleth naturally in them so do they in him And although you haue excused your peruersity by your false copy yet here I will ioyne an issue with you that you did neither aleage Hylaries wordes before truely nor yet now do truely declare them As for the fyrst part you haue confessed your selfe that you were deceiued by a false copy And therfore in this part I plead that you be gilty by your own coÌfessioÌ And as concerniug the second part Hylary speaketh not of the vnitye of Christ with the sacrament nor of the vnity of Christ with vs onely when we receaue the sacrament nor of the vnity of vs with Christ onely but also with his father by which vnity we dwell in Christ and Christ in vs also we dwell in the Father and the father in vs. For as Christ beyng in his father his father in him hath lyfe of his father so he beyng in vs we in him geueth vnto vs the nature of his eternity which he receiued of his father that is to say immortality and life euerlasting which is the nature of his Godhead And so haue we the Father and the Sonne dwelling in vs naturally and we in them forasmuch as he geueth to vs the nature of his eternitie which he had of his father and honoureth vs with that honoureth vs with that houour which he had of his father But Christ giueth not this nature of eternity to the Sacrament except you will say that the sacrament shall haue euerlasting lyfe as you must needes say if Christ dwell naturally in it after Hylaries maner of reasoning For by the saying of Hylary where Christ dwelleth there dwelleth his father giueth eternall lyfe by his sonne And so be
any reall and corporall conuersion of bread and wine vnto Christs body and bloud nor of any corporal and real eating and drinking of the same but he speaketh of a sacramentall conuersion of bread and wine and of a spirituall eating and drinking of the body and bloud After which sort Christ is aswell present in baptisme as the same Eusebius playnly there declareth as he is in the Lordes table Which is not carnally and corporally but by fayth and spiritually But of this author is spoken before more at large in the matter of transubstatiation Winchester This author sayth that Emissen is shortly aunswered vnto and so is he if a man care not what he sayth as Hylary was aunswered and Cyrill But els there can no short or long aunswere confound the true playne testimony of Emissen for the common true faith of the church in the Sacrament Which Emissen hath this sentence That the inuisible Priest by the secret power with his word turneth the visible creatures into the substaunce of his bodye and bloud saying thus This is my bodye And aâayne repeating the same sanctificatioÌ This is my bloud Wherfore as at the beck of him commauÌding the heightes of heauens the depenes of the floudes and largenes of landes were founded of nothing by like power in spirituall Sacraments where vertue commaundeth the effect of the trueth serueth These bee Emissenes wordes declaring his fayth playnely of the Sacrament in such termes as can not be wrested or writhed who speaketh of a turning conuersion of the visible creatures into the substaunce of Christes body bloud he sayth not into the SacrameÌt of Christs body bloud nor figure of Christes body bloud whereby he should meane a only sacramental conuersion as this author would haue it but he sayth into the substance of Christs body bloud to be in the sacrameÌt For the words substance and truth be of one strength shew a difference froÌ a figure wherein the truth is not in dede preseÌt but signified to be absent And because it is a worke supernaturall and a great miracle this Emissen represseth mans carnall reason and socoureth the weke fayth with remembraunce of like power of God in the creation of this world which were brought forth out of tyme by Emissene if Christes bodye were not in substaunce present as Emissenes wordes bee but in figure onely as this author teacheth And where this authour coupleth together the two Sacramentes of Baptisme and of the body and bloud of Christ as though there were no difference in the presence of Christ in eyther he putteth himselfe in daunger to be reproued of malice or ignoraunce For although these misteries be both great and mans regeneration in baptisme is also a mistery and the secret worke of God and hath a great meruayle in that effect yet it differeth from the mistery of the sacrament touching the maner of Christes presence and the working of the effect also For in baptisme our vnion with Christ is wrought without the reall presence of Christes humanitie onely in the vertue and effect of Christes bloud the whole Trinitie there working as author in whose name the sacrament is expressely ministred where our soule is regenerate and made spirituall but not our body indede but in hope onely that for the spirit of Christ dwelling in vs our mortall bodyes shal be resuscitate and as we haue in baptisme bene buried with christ so we be assured to be partakers of his resurection And so in this sacrament we be vnite to Christes manhod by this deuinite But in the sacrament of Christes body and bloud we be in nature vnited to Christ as man and by his glorified flesh made partakers also of his diuinitie which mistical vnion representeth vnto vs the high estate of our glorification wherin body and soule shall in the generall resurection by a maruailous regeneration of the body be made both spirituall the speciall pledge wherof we receaue in this sacrament and therfore it is the sacrament as Hilary sayth of perfect vnitie And albeit the soule of man be more precious then the body and the nature of the godhead in Christ more excellent then the nature of man in him glorified and in baptisme mans soule is regenerate in the vertue and effect of Christes passion and bloud Christes godhead present there without the reall presence of his humanitie although for these respectes the excelency of baptisme is great yet bicause the mistery of the sacrameÌt of the alter where Christ is present both man and God in the effectuall vnitie that is wrought betwene our bodies our soules and Christes in the vse of this sacrament signifieth the perfect redemption of our bodies in the generall resurection which shall be the end and consumatioÌ of all our felicitie This sacrament of perfect vnitie is the mistery of our perfect estate when body and soule shal be all spirituall and hath so a degre of excelencie for the dignitie that is estemed in euery end and perfection wherfore the word spirituall is a necessary word in this sacrament to call it a spirituall foode as it is indede for it is to worke in our bodyes a spirituall effect not onely in our soules and Christes body and flesh is a spirituall body and flesh and yet a true body and very flesh And it is present in this sacrament after a spirituall maner graunted and taught of all true teachers which we should receaue also spiritually which is by hauing Christ before spiritually in vs to receaue it so worthely Wherfore like as in the inuisible substance of the sacrament there is nothing carnall but all spirituall taking the word carnall as it signifieth grossely in mans carnall iudgement So where the receiuers of that foode bring carnall lustes or desires carnall fansies or imaginations with them they receaue the same preciens foode vnworthely to their iudgement and condemnation For they iudge not truely after the simplicitie of a true Christian fayth of the very presence of Christes body And this sufficeth to wipe out that this Author hath spoken of Emissen agaynst the truth Caunterbury I Haue so playnly aunswered vnto Emissene in my former booke partly in this place and partely in the second parte of my booke that he that readeth ouer those two places shall see most clearly that you haue speÌt a greate many of wordes here in vayne and nede no further answer at all And I had then such a care what I sayd that I sayd nothing but according to Emissenus owne mind and which I proued by his owne wordes But if you finde but one word that in speach soundeth to your purpose you sticke to that word tooth and nayle caring nothing what the authors meaning is And here is one great token of sleight and vntruth to be noted in you that you write diligently euery word so long as they seme to make with you And when you come to the very place
learne vs And yet these sayd wordes limit not the mistery of the supper for as much as that mistery of eating Christes flesh and drinking his bloud extendeth further then the supper and continueth so long as we be liuely membres of Christes body For none feede nor be nourished by him but that be liuely members of his body and so long and no longer feede they of him then they be his true membres and receaue life from him For feeding of him is to receaue life But this is not that inuisible sacrament which you say S. Augustin speaketh of in sermone Domini in monte the iij booke For he calleth there the dayly bread which we continually pray for eyther corporall bread and meate which is our dayly sustenaunce for the body or els the visible sacrament of bread and wine or the inuisible sacrament of gods word and coÌmaundementes of the which sacramentes gods word is dayly heard and the other is dayly seene And if by the inuisible sacrament of goddes word S. Augustine ment our norishment by Christes flesh and bloud than be we nourished with them as well by gods word as by the sacrament of the lordes supper But yet who so euer tolde you that S. Augustine wrote this in the iij. booke de sermone Domini in monte trust him not much hereafter for he dyd vtterly deceaue you For S. Augustine wrote no more but .ij. bookes de sermone Domine in monte and if you can make iij. of ij as you do here and one of iiij as you dyd before in the substances of Christ you be a meruailouse auditour and then had all men neede to beware of your accomptes least you deceaue them And you cannot lay the fault here in the Printer for I haue seen it written so both by your own hand and by the hand of your secretary Now when you haue wrangled in this matter as much as you can at length you confesse the truth that who so feedeth vpon Christ spiritually must needes be a good man for only good men be membres of Christes misticall body which spirituall eating is so good a frute as it declareth the tree necessarelye to be good And therfore it must be and is a certaine conclusion that onely good menne doe eate and drinke the bodye and bloude of Christ spiritually that is to say effectually to lyfe This you write in conclusion and this is the very doctrine that I teache and in the same tearmes marry I adde therto that the eating of Christes body is a spirituall eating and the drinking of his bloud is a spirituall drinkyng and therfore no euill man can eate his flesh nor drinke his bloud as this my forth booke teacheth and is necessary to be writen For although neither good nor euell men eate Christes body in the sacrament vnder the visible signes in the which he is not but sacramentally yet the good feede of him spiritually being inhabiting spiritually within them although corporally he be absent and in heauen but the euell men neither feede vpon him corporally nor spiritually from whom he is both the sayd wayes absent although corporally they eate and drinke with theyr mouthes the sacramentes of his body and bloud Now where you note here three manner of eatinges and yet but two manner of eatinges of Christ this your noting is very true if it be truly vnderstand For there be in dede three maner of eatinges one spirituall onely an other spiritual and sacramentall both together the third sacramentall only and yet Christ him selfe is eaten but in the first two manner of waies as you truely teache And for to set out this distinctioÌ somewhat more playnly that playne menne may vnderstand it it may thus be tearmed That there is a spirituall eating only when Christ by a true fayth is eaten without the sacrament Also there is an other eating both spirituall and sacramental when the visible sacrament is eaten with the mouth and Christ him selfe is eaten with a true fayth The third eating is sacramentall only when the sacrament is eaten and not Christ himselfe So that in the fyrst is Christ eaten without the sacrament in the seconde he is eaten with the sacrament and in the thirde the sacrament is eaten without him and therfore it is called sacramentall eating onely bycause onely the sacramente is eaten and not Christ himselfe After the two first maner of wayes godly men do eate who feede and liue by Christ the thirde manner of wayes the wicked do eate and therfore as S. Augustine sayth they neither eate Christes flesh nor drinke his bloud although euery day they eat the sacrament therof to the condemnation of theyr presumption And for this cause also S. Paule sayth not He that eateth Christes body and drinketh his bloud vnworthely shall haue condemnation and be gilty of the Lordes body but he sayth he that eateth this bread and drinketh the cup of the Lord vnworthely shal be giltie of the Lordes body and eateth and drinketh his owne damnation bycause he estemeth not the Lordes body And here you committe two fowle faultes One is that you declare S. Paule to speake of the body and bloud of Christ when he spake of the bread and wine The other fault is that you adde to S. Paules wordes this word there and so buylde your worke vpon a foundation made by your owne selfe And where you say that if my doctrine be true neyther good men nor euill eate but the sacramentall bread it can be none other but very frowardnes and mere wilfulnes that you will not vnderstand that thinge which I haue spoken so playnly repeted so many tymes For I say that good men eat the Lordes body spiritually to theyr eternall nourishment where as euyl men eat but the bread carnally to their eternall punishment And as you note of S. Augustine that baptisme is very well called health and the sacrament of Christes body called lyfe as in which God gyueth health and lyfe if we worthely vse them so is the sacramentall bread very well called Christes body and the wine his bloud as in the ministration wherof Christ geueth vs his flesh and bloude if we worthely receaue them And where you teach how the workes of God in them selues be alway true and vniforme in all men without diuersitie in good and euill in worthy and vnworthy you bring in this misticall matter here clearly without purpose or reason farre passyng the capacitie of simple readers onely to blinde their eyes withall By which kynde of teaching it is all one worke of God to saue and to damne to kill and to gyue lyfe to hate and to loue to elect and to reiect and to be short by this kinde of doctrine God and all his workes be one without diuersite eyther of one worke from an other or of his workes from his substaunce And by this meanes it is all one worke of God in baptisme and in the Lordes supper
all his misticall conuersation here in his flesh and his doctrine consisting of his whole life pertayning both to his humanitie and diuinitie wherby the soule is nourished and brought to the contemplation of thinges eternall Thus teacheth Basilius how we eate Christes flesh and drincke his bloud which pertayneth only to the true and faythfull members of Christ. S. Hierom also sayth All that love pleasure more then God eate not the flesh of Iesu nor drincke his bloud Of the which himselfe sayth He that eateth my flesh and drincketh my bloud hath euerlasting lyfe And in an other place S. Hierom sayth that heritikes do not eate and drincke the body and bloud of the Lord. And more ouer he sayth that heretiks eat not the flesh of Iesu whose flesh is the meat of faythfull men Thus agreeth S. Hierom with the other before rehersed that heretikes and such as follow worldly pleasures eate not Christes flesh nor drincke his bloud bicause that Christ sayd He that eateth my flesh and drincketh my bloud hath euerlasting life And S. Ambrose sayth that Iesus is the bread which is the meat of sainctes and that he that taketh this bread dyeth not a sinners death For this bread is the remission of sinnes And in other booke to him intituled he writeth thus This bread of life which came downe from heauen doth minister euerlasting life and who soeuer eateth this bread shall not dye for euer and is the body of Christ. And yet in an other booke set forth in his name he sayth on this wise He that did eate Manne dyed but he that eateth this body shall haue remission of his sinnes and shall not dye for euer And agayne he sayth As often as thou drinckest thou hast remission of thy sinnes These sentences of S. Ambrose be so playne in this matter that there nedeth no more but onely the rehersall of them But S. Augustine in many places playnly discussing this matter sayth He that agreeth not with Christ doth neither eate his body nor drinke his bloud although to the condemnation of his presumption he receaue euery day the sacrameÌt of so hygh a matter And moreouer S. Augustine most playnly resolueth this matter in his booke De ciuitate Dei disputing agaynst two kindes of heretikes Wherof the one sayd that as many as were Christned and receaued the sacrameÌt of Christes body and bloud should be saued how so euer they liued or beleeued bycause that Christ sayd This is the bread that came from heauen that who so euer shall eate therof shall not dye I am the bread of lyfe which came from heauen who so euer shall eate of this bread shall liue for euer Therfore sayd these heretikes all such men must nedes be deliuered from eternall death and at length be brought to eternall life The other sayd that heretikes and scismatikes myght eate the sacrament of Christes body but not his very body bycause they be no members of his body And therfore they promised not euerlasting life to all that receaued Christes baptisme and the sacrament of his body but to all such as professed a true fayth although they liued neuer so vngodly For such sayd they do eate the body of Christ not onely in a sacrament but also in deede bycause they be members of Christes body But S. Augustine answering to both these heresies sayth That neither heretikes nor such as professe a true fayth in theyr mouthes and in theyr liuing shew the contrary haue eyther a true fayth which worketh by charitie and doth none euil or are to be counted among the members of Christ. For they can not be both members of Christ and members of the deuill Therfore sayth he it may not be sayd that any of them eate the body of Christ. For when Christ sayth he that eateth my flesh and drincketh my bloud dwelleth in me and I in him He sheweth what it is not sacramentally but indeed to eate his body and drincke his bloud which is when a man dwelleth so in Christ that Christ dwelleth in him For Christ spake those wordes as if he should say He that dwelleth not in me and in whom I dwell not let him not say or thincke that he eateth my body or drincketh my bloud These be the playne wordes of S. Augustine that such as liue vngodly although they may seme to eate Christes body bicause they eate the sacrament of his body yet in deed they neyther be members of his body nor do eate his body Also vpon the gospell of S. Iohn he sayth that he that doth not eate his flesh and drincke his bloud hath not in him euerlasting lyfe And he that eateth his flesh and drincketh his bloud hath euerlasting lyfe But it is not so in those meates which we take to sustayne our bodyes For although without them we cannot liue yet it is not necessary that who so euer receaueth them shall liue for they may dye by age sicknes or other chaunces But in this meat and drincke of the body and bloud of our Lord it is otherwise For both they that eate and drincke them not haue not euerlasting lyfe And contrariwyse who so euer eate and drincke them haue euerlasting life Note and ponder well these wordes of S. Augustine that the bread and wine and other meates drinckes which nourish the body a man may eate and neuerthelesse dye but the very body and bloud of Christ no man eateth but that hath euerlasting life So that wicked men can not eate nor drincke them for then they must nedes haue by them euerlasting life And in the same place S. Augustine sayth further The sacrameÌt of the vnitie of Christes body bloud is takeÌ in the Lordes table of some men to lyfe of some meÌ to death but the thing it selfe wherof it is a sacrameÌt is takeÌ of all men to lyfe of no man to death And more ouer he sayth This is to eate that meate and drincke that drincke to dwell in Christ and to haue Christ dwelling in him And for that cause he that dwelleth not in Christ in whome Christ dwelleth not without doubt he eateth not spiritually his flesh nor drincketh his bloud although carnally and visibly with his teeth he byte the Sacrament of his body and bloud Thus writeth S. Augustine in the xxvj homely of S. Iohn And in the next homely following he sayth thus This day our sermon is of the body of the Lord which he sayd he would geue to eat for eternall life And he declared the maner of his gift and distribution how he would geue his flesh to eate saying He that eateth my flesh and drincketh my bloud dwelleth in me and I in him This therfore is a token or knowledge that a man hath eaten and drunken that is to say if he dwell in Christ and haue Christ dwelling in him If he cleaue so to Christ that he is not seuered from him This therfore Christ
wherin it entreth with the visible element and yet as S. Augustine sayth dwelleth not in him that so vnworthely receiueth bycause the effect of dwelling of Christ is not in him that receaueth by such a maner of eating as wicked men vse Wherby S. Augustine teacheth the diuerse effect to ensue of the diuersitie of the eating and not of any diuersitie of that which is eaten whether the good man or euill man receaue the sacrament If I would here encombre the reader I could bring forth many mo places of S. Augustine to the confusion and reprofe of this Authors purpose and yet notwithstanding to take away that he might say of me that I way not S. Augustine I thinke good to alleadge and bring forth the iudgement of Martyn Bucer touching S. Augustine who vnderstandeth S. Augustine clere contrary to this author as may playnly appeare by that the sayd Bucer writeth in few wordes in his epistle dedicatory of the great worke he sent abroad of his enarrarations of the gospelles where his iudgement of S. Augustine in this poynt he vttereth thus Quoties scribit etiam Iudam ipsum corpus sanguinem domini sumsisse Nemo itaque auctoritate S. patrum dicet Christum in sacra Coena absentem esse The sense in English is this How often writeth he speaking of S. Augustine Iudas also to haue receaued the selfe body and bloud of our Lord No man thefore by the authoritie of the fathers can say Christ to be absent in the holy supper Thus sayth Bucer who vnderstandeth S. Augustine as I haue before alleadged him and gathereth therof a conclusion that no man can by the fathers sayinges proue Christ to be absent in the holy supper And therfore by Bucers iudgement the doctrine of this Author can be in no wise catholique as dissenting from that hath ben before taught and beleued whether Bucer will still continue in that he hath so solemnly published to the world and by me here alleadged I cannot tell and whether he do or no it maketh no matter but thus he hath taught in his latter iudgement with a great protestation that he speaketh without respect other then to the truth wherin because he semed to dissent from his frendes he sayth ãâã ãâã ãâã ãâã ãâã which wordes haue an imitation of an elder saying and be thus much to say Socrates is my frend truth is my best beloued and the church most regarded And with this Bucer closeth his doctrine of the sacrament after he knew al that Zuinglius Decolampadius could say in the matter And here I will leaue to speake of Bucer and bring forth Theodoretus a man most extolled by this author who sayth playnly in his commentaries vpon S. Paule how Christ deliuered to Iudas his precious body and bloud and declareth further therwith in that sacrament to be the truth So as this author can haue no foundatioÌ vpon eyther to maintayne his figuratiue speach or the matter of this fourth booke which his wordes playnly impugn S. Hierom in his commentaries vpon the prophet Malachie hath first this sentence Polluimus panem id est corpus Christi quando indigne accedimus ad altare sordidi mundum sanguinem bibimus We defile the bread that is to say the body of Christ when we com vnworthy to the aulter and being filthy drincke the cleane bloud Thus sayth S. Hierome who sayth men filthy drincke the cleane bloud and in an other place after the same S. Hierom sayth Polluit Christi misteria indigne accipiens Corpus eius sanguinem He that vnworthely receaueth the body and bloud of Christ defileth the misteries Can any wordes be more manifest and euident to declare S. Hieroms mind how in the visible sacrament men receaue vnworthely which be euell men the body and bloud of Christ Caunterbury IN this poynt I will ioyne a playne issue with you that I neyther willingly goe about to deceaue the reader in the serching of S. Augustine as you vse to do in euery place nor I haue not trusted my man or frende herein as it semeth you haue done ouermuch but I haue diligently expended and wayed the matter my selfe For although in such waightie matters of scripture and auncieÌt authors you must nedes trust your men without whom I know you can doe very litle being brought vp from your tender age in other kindes of study yet I hauing exercised my selfe in the study of scripture and diuinitye from my youth wherof I geue most harty laudes and thankes to God haue learned now to goe alone and do examine iudge and write all such waighty matters my selfe although I thanke God I am neyther so arrogant nor so wilfull that I will refuse the good aduise counsailie and admonition of any man be he man or master frende or foe But as concerning the place alleadged by you out of S. Augustine let the reader diligently expend myne whole aunswer to S. Augustine and he shall I trust be fully satisfied For S. Augustine in his booke De baptismo contra Donatistas as I haue declared in my booke speaketh of the morsell of bread and sacrament which Iudas also dyd eate as S. Augustine sayth And in this speach he considered as he writeth Contra MaximinuÌ not what it is but what it signifieth and therfore he expresseth the matter by Iudas more playnly in an other place saying that he did eate the bread of the Lord not the bread being the Lord as the other Apostles dyd signifying therby that the euell eate the bread but not the Lord himselfe As S. Paule sayth that they eate and drincke Panem calicem Domini the bread and the cup of the Lord and not that they eate the Lord himselfe And S. Augustine sayth not as you faine of him that the substaunce of this sacrament is the body and bloud of Christ but the substaunce of this sacrament is bread and wine as water is in the sacrameÌt of Baptisme and the same be all one not altered by the vnworthines of the receauors And although S. Augustine in the wordes by you recited call the sacrament of Christes body and bloud his body and bloud yet is the sacrament no more but the sacrament therof and yet is it called the body and bloud of Christ as sacraments haue the names of the thinges wherof they be sacraments as the same S. Augustine teacheth most playnly ad Bonifacium And I haue not so far ouershot my selfe or bene ouersene that I would haue atempted to publish this matter if I had not before hand excussed the whole truth therin from the botome But bicause I my selfe am certayne of the truth which hath bene hid these many yeares and persecuted by the Papistes with fyer and fagot and should be so yet still if you might haue your owne will and bicause also I am desirous that all my contrey men of England vnto whome I haue no smale cure and charge to
presence of Christes body and bloud in the Sacrament so I trust to shew this author ouerseene in the article of transubstantiation For enter wherunto first I say this that albeit the word Transubstantiation was first spoken of by publique authority in that assemble of learned men of Christendome in a generall counsaile where the Bishop of Rome was present yet the true matter signified by that word was older and beleued before vpon the true vnderstanding of Christes wordes and was in that counsayle confessed not for the authority of the Bishop of Rome but for the authority of truth being the article such as toucheth not the authority of the Bishop of Rome but the true doctrine of Christes mistery and therfore in this realme the authority of Rome cessing was also confessed for a truth by all the clergy of this realme in an open counsayle specially discussed and though the hardenes of the law that by parliament was established of that and other articles hath bene repelled yet that doctriue was neuer hitherto by any publique counsayle or any thing set forth by authority empayred that I haue hard wherfore me thinketh this author should not improue it by the name of the Bishop of Rome seing we read how truth was vttered by Balsaam and Caiphas also and S. Paule teacheth the Philippenses that whither it be by contention or enuy so Christ be preached the person should not empayre the opening of truth if it be truth which Luther in deed would not alow for truth impugning the article of Transubstantiation not meaning therby as this author doth to empayre the truth of the very presence of Christes most precious body in the Sacrament of the aniter as is afore sayd in the discussion of which truth of Transubstantiation I for my part should be speciall defended by two meanes wherwith to auoyd the enuious name of Papist One is that Zuinglius himselfe who was no Papist as is well knowen nor good christen man as some sayd neither sayth playnly writing to Luther in the matter of the Sacrament it must nedes be true that if the body of Christ be really in the Sacrament there is of necessity Transubstantiation also Wherfore seing by Luthers trauayle who fauored not the Byshops of Rome neither and also by euidence of the truth most certayne and manifest it appeareth that according to the true catholqiue sayth Christ is really present in the sacrament it is now by Zuinglius iudgement a necessary consequence of that truth to say there is TransubstantiatioÌ also which shal be one meane of purgation that I defend not Transubstantiation as depending of the Bishop of Romes determination which was not his absolutely but of a necessity of the truth howsoeuer it liketh Duns or Gabriell to write in it whose sayinges this author vseth for his pleasure An other defence is that this author himselfe sayth that it is ouer great an absurdity to say that bread insensible with many other termes that he addeth should be the body of Christ and therfore I thinke that the is that is to say the inward nature and essence of that Christ deliuered in his supper to be eaten and dronken was of his body and bloud and not of the bread and wine and therfore can well agree with this author that the bread of wheate is not the body of Christ nor the body of Christ made of it as of a matter which considerations will enforce him that beleueth the truth of the presence of the substaunce of Christes body as the true catholique âayth teacheth to assent to Transubstantiation not as determined by the church of Rome but as a consequent of truth beleued in the mistery of the Sacrament which Transubstantiation how this author would impugne I will without quarell of enuious wordes consider and with true opening of his handeling the matter doubt not to make the reader to see that he fighteth agaynst the truth I will passe ouer the vnreuerent handling of Christes wordes This is my body which wordes I heard this Author if he be the same that is named once reherse more seriously in a solemne and open audience to the conuiction and condemnation as followed of one that erroniously mayntayned agaynst the sacrament the same that this author calleth now the catholique fayth Caunterbury IN this booke which answereth to my second booke rather with taunting wordes then with matter I will answere the chief poyntes of your intent and not contend with you in scolding but will geue you place therin First I charge none with the name of papistes but that be well worthy therof For I charge not the hearers but the teachers not the learners but the inuenters of the vntrue doctrine of Transubstantiation not the kinges faythfull subiects but the Popes darlinges whose fayth and belefe hangeth of his onely mouth And I call it their doctrine not onely bycause they teach it but bycause they made it and were the first fynders of it And as in the third booke concerning the reall presence of Christes body and bloud in the Sacrament you haue not shewed myne ignorance or wilfulnes but your owne so do you now much more in the matter of Transubstantiation Which word say you albeit the same was fyrst spoken of in the generall counsell where the Byshop of Rome was present yet the true matter signified by that word was older Here at the first brunt you confesse that the name of Transubstantiation was giuen at the counsell So that either the matter was not before as it was not in deed or at the least it was before a namelesse child as you do graunt vntill the holy father Innocent the thyrd which begat it assembled a company of his frendes as godfathers to name the child And by what authority the counsayle defined the matter of Transubstantiation it may easely appeare For authority of scripture haue they none nor none they do alleadge And what the authority of the Pope was there all men may see being present in the same no lesse then .800 Abbottes and Priours who were all the Popes owne chyldren of him created and begotten And as for the confession of all the clergy of this Realme in an open counsell the authority of Rome ceasing you speake here a manifest vntruth wittingly agaynst your conscience For you know very well and if you will denie it there be enough yet aliue can testify that diuers of the clergy being of most godly liuing learning and iudgement neuer consented to the articles which you speake of And what meruayle was it that those articles notwithstanding diuers learned men repugning passed by the most voyces of the Parliament seing that although the authority of Rome was then newely ceased yet the darkenes and blindnes of errours and ignoraunte that came from Rome still remayned and ouershadowed so this Realme that a great number of the Parliament had not yet theyr eyes opened to see the truth And yet how that matter was enforced
nature quantity without substance hath neither filling nor being And although I do not say that by the doctrine of Transubstantiation there remayneth nothing so that all that you speake to answere that matter is to no purpose but res vacua yet by the doctrine of Transubstantiation ioyned vnto nature there should remayne vtterly nothing in deede for substance remayneth none by your doctrine of Transubstantiation and without substance can be no accidents by the rules of nature Therfore comparing your doctrine and nature together eyther you must recant your doctrine of TransubstantiatioÌ or confesse that nothing remayneth or at the least graunt that your teaching repugneth to the order of nature which suffiseth for me in this place where my purpose is onely to shew how the doctrine of TransubstantiatioÌ is agaynst nature and reason Now where you so often speake of the visible forme of bread remayning by this word forme you swetely deceaue your selfe thinking that it doth much auaunce your fayth of Transubstantiation vnderstanding by that word the accidences similitudes and likenes without substance remayning misunderstanding both holy scripture and the auncient doctors S. Paule speaking of Christes incarnation sayth that he being in forme of God did humble him selfe taking vpon him the forme of man By which wordes S. Paule ment not that Christ was like vnto god and not God indede nor yet that he was like vnto man and not very man in dede but that he was and is very God and very man hauing .ii. substances one of his Godhead and the other of his manhod vnited together in one person And the auncieÌt doctors writing of this sacrament when they speake of the formes of bread and wine do vse this vocable forme as S. Paule vseth it to signify very bread and very wine or the substances of bread and wine and not the similitude or likenes of bread and wine without the substances as you fantasy and imagine And you after this sort wrasting holy scriptures and doctors for maintenaunce of your error of Transubstantiation do lead your selfe craftely into an other heinous errour if this your proposition be true that the graunt of one substance is a deniall of any other which is to deny Christ eyther to be very God or man For by your sentence if he in substance be God then can he not haue the substance of man for the graunt of one substance is a deniall of any other as ye say And like as ye do erre in misunderstanding of the Scripture and Doctours so do you erre in reason and iudgement of thinges your owne eyes nose mouth and fingers bearing witnes agaynst you of your wilfull error and folly For what man is liuing which hath his right wittes that can beleeue as you teach that the proper obiect of euery sence remayneth that is to say colour taste sauoure c and yet the former substance of bread and wine is gone And here to further your belefe of Transubstantiation you do exaggerat your accustomed absurdity of Impanation of Christes body as if euery man that beleueth not your errour of Transubstantiation must of necessity fall into the errour of Impanation or as if I defended the sayd ImpanatioÌ But whether I defended any such fonde opinion or no or whether I haue herein sufficiently answered the Papistes I referre to the iudgement of all wise and learned men that be any thing indifferent which haue redde my booke And as concerning naturall reason where you say it will agree with the doctrine of Transubstantiation well inough if the fayth of the true presence of Christes very body be true For aunswere hereto I say that if your phantasticall belefe of the reall presence of Christes naturall body in the sacrament were as true as the gospell as none opinion can be more erronious and fond yet would both fayth and reason iudge that there were still bread Fayth bicause holy scripture manifestly sayth so Reason bicause it is so not onely to all our sences but also in all the effects and opperations of bread And reason can not discerne but that Christes body may be as well present with the substance of bread as with the accidents and that rather also forasmuch as you confesse your selfe that after the rules of nature quantity filleth the place rather then substaunce And so may reason iudge the body of Christ to be the body of Christ and yet the bread to be the bread still and wine to be wine and no bread nor none other confusion of natures to be there agaynst reason And as touching naturall operation in the handling therof you shew your ignoraunce in naturall philosophy which teacheth that in mutation from one quality to an other is required one substance to receaue both the qualities For white of it selfe can not be made blacke nor colde hotte but one substance may be now hote now colde now blacke now white As cold water may be made hote although colde in it selfe can not be hote Therfore you can not blame me to thinke in this a great inconuenience and absurdity in nature that swetenes of it selfe should change into sowernes when the substance of wine is gone and no substance remayning to receaue this mutation this matter being so cleane contrary to the precepts and rules of naturall philosophy And I meruayle that you can not see how much Ulpian whome you alleadge maketh agaynst your selfe and with my saying that both in wine and viniger remayneth substance which is changed from swete to sower so that the sweete of it selfe is not made sower but that substaunce which before was sweete is after sower And therfore what great skill you haue in citing of Ulpian to proue that the accidents of wine without substance do sower and waxe viniger let the wise reader iudge But Ulpian semeth to me to haue an other sense then all men can perceaue but I will not discusse the minde of Ulpian because I am no lawyer least you should cast the prouerbe in my teeth Ne sutor vltra crepidam But to what purpose you should bring in the diuersity of iudgements in naturall operations and the extreme fondnes of philosophers some in mouing some in staying I can not deuise except it be the permission of God that as some of the philosophers by their fond opinions in nature made themselues laughing stocks to all men of reason so should ye Papists do And yet so much more is the Papisticall opinion of Transubstantiation to be laughed to scorne of all men as it passeth the fondnes of all the philosophers and that so farre that the fondest of the philosophers would haue laughed at it and haue clapped it out of their scholes with one consent as an opinion more mete for frantike and mad men then for men of naturall reason And as fond opinions as some philosophers had yet was there none that so farre erred in reason to say that accidences might stand without any substance but all with
signatum in signo And where you be fayne to say that accidents be meate without substance all the world may iudge how shamefull a shift this is and how contrary to this principle of philosophy Ex eisdem sunt nutriuntur omnia Oh what absurdities you be driuen vnto for the defence of your Papisticall inuentions Now cometh S. Iohn Chrisostome of whome in my booke is thus written About the same tyme of shortly after about the yeare of our Lord 400. S. Iohn Chrisostom writeth thus agaynst them that vsed onely water in the Sacrament Christ sayth he minding to plucke vp that heresy by the rootes vsed wine as well before his resurrection when he gaue the misteries as after at his table without misteries For the sayth of the fruite of the vine which surely bringeth forth no water but wine These wordes of Chrisostome declare playnly that Christ in his holy table both drancke wine and gaue wine to drincke which had not bene true if no wine had remayned after the consecration as the Papistes fayne And yet more playnly S. Chrisostome declareth this matter in an other place saying The bread before it be sanctified is called bread but when it is sanctified by the meanes of the priest it is deliuered from the name of bread and is exalted to the name of the Lordes body although the nature of bread dooth still remayne The nature of bread sayth he doth still remayne to the vtter and manifest confutation of the Papists which say that the accidents of bread do remayne but not the nature and substance Winchester Christostome speaketh in this place of wine as Ciprian did before agaynst those that offer no wine but water Chrisostome sayth thus Christ vsed wine and I graunt he did so For he did consecrate that creature and as Emissene sayth turned it in the celebration and dispensation of these misteries But this saying toucheth nothing the doctrine of Transubstantiation The second saying of Chrisostom which I neuer redde but in Peter Martirs booke who sayth it is not printed toucheth this authors doctrine much if the bread by consecration be deliuered from the name of bread and exalted to the name of our Lordes body Now consider reader if this manner of speach by Chrisostome here meaneth an effectuall naming to make the substance of the body of Christ present as Chrisostome in his publike approued workes is vnderstanded of all to teach then is the deliuerance from the name of bread of like effect to take away the reason of the name of bread which is the change in substance therof Or if the author will say that by the name of bread Chrisostome vnderstandeth the bare name how can that stand without reprofe of S. Paule who after this authors mynde calleth it bread after consecration and so do many other by this author alleadged Here percase may be sayd what should I reason what he ment when he sayth playnly the nature of bread still remayneth To this I say that as Chrisostome in this place of an epistle not published by credite sayth that the nature of bread remayneth So Ciprian that was older then he sayth the nature of bread is changed which Chrisostome in his other workes by publique credite set abrode semeth not to deny Now the word nature signifieth both the substance and also propriety of the nature The substance therfore after Ciprian by the word of God is changed but yet the proper effect is not changed but in the accidences remayne without illusion by which diuers signification and acception of the word nature both the sayings of S. Ciprian and S. Chrisostome if this be his saying may be accorded and notwithstanding the contrariete in letter agree neuertheles in sence betwene themselfe and agree with the true doctrine of Transubstantiation Adde to this how the wordes of Chrisostome next following this sentence alleadged by this author and as it semeth of purpose left her out do both confound this authors enterprise and confirme the true doctrine Which wordes be these And is not called two bodies but one body of the sonne of God Of Chrisostome I shall speake agayne hereafter Caunterbury THe first place of Chrysostome by me alleadged you say toucheth not the doctrine of Transubstantiation But you rehearse but a piece of Chrisostomes wordes For he sayth not onely that Christ vsed wine but also drancke wine in the misteries and the very wine of the grape And how could then the wine be transubstantiate except it were transubstantiate after it was drunken Now as touching the second part of Chrisostome where he sayth that the bread when it is consecrated is deliuered from the name of bread and is exalted to the name of the Lordes body and yet the nature of bread doth still remayne he meaneth that the bread is deliuered from the bare name of bread to represent vnto vs the body of Christ according to his institution which was crucified for vs not that he is present or crucified in the bread but was crucified vpon the Crosse. And the bread is not do clearely deliuered from the name of bread that it is no bread at all for he sayth the nature of bread doth still remayne nor that it may not be called by the name of bread but it is so deliuered that commonly it is called by the higher name of the Lordes body which to vs it representeth As you and I were deliuered from our surnames when we were coÌsecrated bishops sithens which tyme we haue so commonly bene vsed of all men to be called bishoppes you of Winchester and I of Caunterbury that the most part of the people know not that your name is Gardyner and myne Cranmer And I pray God that we being called to the name of Lordes haue not forgotten our owne baser estates that once we were simple squiers And yet should he haue done neyther of vs wrong that should haue called vs by our right names no more then S. Paule doth any iniury to the bread in the sacrament calling it bread although it haue also an higher name of dignity to be called the body of Christ. And as the bread being a figure of Christs body hath the name therof and yet is not so in deede so I pray God that we haue not rather bene figures of bishops bearing the name and title of Pastors and Bishoppes before men then that we haue in deede diligently fed the little flocke of Christ with the swete and holsome pasture of his true and liuely word And where you alleadge Ciprian to auoyd therby the saying of Chrisostome in the epistle by me cited you take Ciprian clearely amisse as I haue playnly opened hereafter in the xi chapiter of this booke wherunto for to auoyde the tediousnes of repeting I referre the indifferent reader vnto which myne answer there healpeth much that which you graunt here that the word nature signifieth both the substance and also the propriety For in Ciprian
Now the sacrifice of the church coÌsisteth of two thinges of the sacrament and of the thing thereby signified that is to say the body of Christ. Therfore there is both the sacrament and the thing of the sacrament which is Christes body What can be deuised to be spoken more playnly agaynst the error of the Papistes which say that no bread nor wine remayneth in the sacrament For as the person of Christ consisteth of two natures that is to say of his manhod and of his godhead and therfore both those natures remayne in Christ euen so sayth S. Augustine the sacrament consisteth of two natures of the elements of bread and wine and of the body and bloud of Christ and therfore both these natures must nedes remayne in the sacrament For the more playne vnderstanding hereof it is to be noted that there were certayne heretikes as Simon Menander Martion Valentinus Basilides Cerdon Manes Eutiches Manichaeus Apolinaris and Diuers other of like sortes which sayd that Christ was very God but not a very man although in eating drinking sleeping and all other operations of man to mens iudgementes he appeared like vnto a man Other there were as Artemon Theodorus Sabellius Paulus Samasathenus Marcellus Photinus Nestorius and many other of the same sectes which sayd that he was a very naturall man but not very God although in geuing the blind their sight the dumbe their speach the deafe their hearing in healing sodenly with his word all diseases in raysing to life them that were dead and in all other workes of God he shewed himselfe as he had bene God Yet other there were which seeing the scripture so plaine in those two matters confessed that he was both God and man but not both at one tyme. For before his incarnation sayd they he was God onely and not man and after his incarnation he ceased from his Godhead and became a man onely and not God vntill his resurrection or ascension and then say they he left his manhod and was onely God agayne as he was before his incarnation So that when he was manne he was not God and when he was God he was not man But agaynst these vayne heresies the Catholike fayth by the expresse word of God holdeth and beleueth that Christ after his incarnation left not his diuine nature ' but remayned still God as he was before being togither at one tyme as he is still both perfect God and perfect man And for a playne declaration hereof the old auncient authors giue two examples one is of man which is made of two partes of a soule and of a body and ech of these two partes remayne in man at one tyme. So that when the soule by the almighty power of god is put in to the body neither the body nor soule perisheth therby but therof is made a perfect man hauing a perfect soule and a perfect body remayning in him both at one tyme. The other example which the olde authors bring in for this purpose is of the holy Snpper of our Lord which consisteth say they of two partes of the sacrament or visible element of bread and wine and of the body and bloud of Christ. And as in them that duely receaue the sacrament the very natures of bread and wine ceasse not to be there but remayne there still and be eaten and drunken corporally as the body and bloud of Christ be eaten and drunken spiritually so likewise doth the diuine nature of Christ remayne still with his humanity Let now the Papistes auaunt them selues of their Transubstantiation that there remayneth no bread nor wine in the ministration of the Sacrament if they will defend the wicked heresies before rehersed that Christ is not God and man both togither But to proue that this was the mynd of the old authors beside the saying of S. Augustine here recited I shall also reherse diuers other Winchester In the 26. leafe this author bringeth forth two sayinges of S. Augustine which when this author wrote it is like he neither thought of the third or first booke of this worke For these two sayinges declare most euidently the reall presence of Christs body and bloud in the Sacrament affirming the same to be the sacrifice of the church wherby appeareth it is no figure onely In the first saying of S. Augustine is written thus how fayth sheweth me that bread is the body of Christ now whatsoeuer fayth sheweth is a truth and then it followeth that of a truth it is the body of Christ which speach bread is the body of Christ is as much to say as it is made the body of Christ and made not as of a matter but as Emissene wrote by conuersion of the visible creature into the substance of the body of Christ and as S. Augustine in the same sentence writeth it is bread before the consecration and after the flesh of Christ. As for the second saying of S. Augustine how could it with more playne wordes be written then to say that there is both the Sacrament and the thing of the Sacrament which is Christes body calling the same the sacrifice of the church Now if Christes body be there it is truely there and in dede there which is really there as for there in a figure were as much to say as not there in truth and indede but onely signified to be absent which is the nature of a figure in his proper and speciall speach But S. Augustine sayth euen as the author bringeth him forth and yet he gaue his priuy nippe by the way thus It is sayd of S. Augustine there be two thinges in the sacrifice which be conteyned in it wherof it consisteth so as the body of Christ is conteined in this sacrifice by S. Augustines mynd According whereunto S. Augustine is alleadged to say in the same booke from whence this author tooke this saying also these wordes following vnder the kindes of bread and wine which we see we honor thinges inuisible that is to say the flesh and bloud of Christ nor we do not likewise esteme these two kindes as we did before the consecration for we must faythfully confesse before the consecration to be bread and wine that nature formed and after consecration the flesh and bloud of Christ which the benediction hath consecrate Thus sayth S. Augustine as he is alleadged out of the booke which in deede I haue not but he hath the like sence in other places and for honoring of the inuisible heauenly thinges there which declare the side and reall presence S. Augustine hath the like in his booke De Catâchisandis rudibus and in the 98. psalme where he speaketh of adoration This may be notable to the reader how this author concludeth himselfe in the fayth of the reall presence of Christes body by his owne collection of S. Augustine mynd which is as he confesseth in his owne wordes noting S. Augustine that as the person of Christ consisteth of two natures
if you deny you know whose spirite yon haue But your trust is altogither in obscure speaches wherwith you trust so to darken the matter that no man shall vnderstand it least that if they vnderstand it they must needes perceaue your ignorance and error But when you promise to come to the purpose as to say the truth all that you sayd before is clearly without purpose but when you promise I say now at length to come to the purpose your answere is nothing to the purpose of S. Chrisostoms mynd for he made not his resemblance as you say he did onely to shew the remayning of the accidents which you call the properties but to shew the remayning of the substances with all the naturall properties therof That as Christ had here in earth his diuinity and humanity remayning euery of them with his naturall properties the substance of his godhead being a nature single without composition without conuersion inuisible immortall incircumscriptible incomprehensible and such like for these be Chrisostomes owne wordes and the substance of his humanity being a feble nature subiect to hunger thyrst weeping feare sweating and such passions so is it in the bread and Christes body that the bread after sanctification or consecration as you call it remayneth in his substance that it had before and likewise doth the body of Christ remayne still in heauen in his very true substance wherof the bread is a Sacrament and figure For els if the substance of the bread remayned not how could Chrisostome bring it for a resemblance to proue that the substance of Christes humanity remayneth with his diuinity Mary this that you say had bene a gay lesson for the Manichees to say that there appeareth bread by all the accidents therof and yet is none in deede that then by this similitude they might say likewise that Christ appeared a man by all the accidences and properties of a man and yet he was none in deede And to make an ende of this author your vayne comment will not serue you to call the accidents of bread the nature of bread except you will alow the same in the Manichees that the nature of Christes body is nothing els but the accidences therof Now followeth Gelasius of the same matter Hereunto accordeth also Gelasius writing agaynst Eutiches and Nestorius of whome the one sayd that Christ was a perfect man but not God and the other affirmed cleane contrary that he was very God but not man But agaynst these two heinous heresies Gelasius proueth by most manifest scriptures that Christ is both God and man and that after his Incarnation remayneth in him as well the nature of his Godhead as the nature of his manhod so that he hath in him two natures with their naturall properties and yet is he but one Christ. And for the more euident declaration hereof he bringeth two examples the one is of man who being but one yet he is made of two partes hath in him two natures remayning both togither in him that is to say the body the soule with their naturall properties The other example is of the Sacrament of the body and bloud of Christ which sayth he is a godly thing and yet the substance or nature of bread and wine do not cease to be there still Note well these wordes agaynst all the Papistes of our tyme that Gelasius which was Bishop of Rome more then a thousand yeares passed writeth of this Sacrament that the bread and wine cease not to be there still as Christ ceased not to be God after his incarnation but remayned still perfect god as he was before Winchester Now followeth to answere to Gelasius who abhorring both the hereses of Eutiches and Nestorius in his treatise agaynst the Eutichians forgetteth not to compare with theyr errour in extremity in the one side the extreame errour of the Nestorians on the other side but yet principally entendeth the confusion of the Eutichians with whome he was specially troubled These two heresies were not so grosse as the author of this booke reporteth them wherin I will write what Uigilius sayth Inter Nestorij ergo quondam Ecclesiae Constantinopolitanae non testoris se dissipatoris non pastoris sed praedatoris sacrilegum dogma Eutichetis ne foriam detestabilem sectam ita serpentinae grassationis sese calliditas temperauit vt vtrumque sine vtriusque periculo plerique vitare non possint dum si quis Nestorij per fidiam damnat Eutichetis puratur errori succumbere rursum dum Eutichianae haeresis impietatem destruit Nestorij arguitur dogma erigere These be Uigilius wordes in his first booke which be thus much in English Betwene the abominable teaching of Nestorius sometyme not ruler but waster not pastor but pray searcher of the church of Constantinople and the wicked and detestable sect of Eutiches the craft of the deuils spoyling so facioned it selfe that men could not auoyd any of the secrets without danger of the other So as whiles any man condemneth the falsenes of Nestorian he may be thought fallen to the errour of the Eutichian and whiles he destroyeth the wickednes of the Eutichian and whiles be destroyeth the wickednes of the Eutichians heresie he may be challenged to releeue the teaching of the Nestorian This is the sentence of Uigilius by which appeareth how these heresies were both subtill conueyed without so playne contradiction as this author eyther by ignoraÌce or of purpose fayneth as though the Nestorian should say that Christ was a perfect man but not God and the Eutichian cleane contrary very God but not man For if the heresies had bene such Uigilius had had no cause to speake of any such ambiguity as he noteth that a man should hardly speake agaynst the one but he might be suspected to fauor the other And yet I graunt that the Nestorians saying might imply Christ not to be God bicause they would two distinct different natures to make also two distinct persons and so as it were two Christs the one onely man and the other onely God so as by their teaching God was neither incarnate nor as Gregory Nazianzene sayth man deitate for so he is termed to say The Eutichians as S. Augustine sayth reasoning agaynst the Nestorians became heretiques themselues and bicause we confesse truely by fayth but one Christ the sonne of God very God The Eutichians say although there were in the virgins wombe before the adunation two natures yet after the adunation in that mistery of Christes incarnation there is but one nature and that to be the nature of God into which the nature of man was after their fansye transfused and so confounded wherupon by implication a man might gather the nature of humanity not to remayne in Christ after the adunation in the virgins wombe Gelasius detesting both Eutiches and Nestorius in his proces vttereth a catholike meaning against them both but he directeth speciall arguments of the two natures in man
the two natures in the SacrameÌt chiefly agaynst the Eutichians to proue that nature of man to coÌtinue in Christ after the adunatioÌ being no absurdity for two differeÌt natures to coÌstitute one person the same two natures remayning in theyr property and that natures to be aliud aliud which signifieth differeÌt and yet in that not to be alius alius in person which alius and alius in person the Eutichians abhorred and catholiquely for so much agaynst the Nestorians who by reason of two natures would haue two persons and bicause those Nestorians fansied the person of Christ patible to suffer all apart therfore they denied Christ conceyued God or borne God for the abolition of which part of their heresy and to set forth the vnity of Christes person the blessed virgine was called ãâã ãâã ãâã ãâã ãâã deipara gods mother which the Nestorians deluded by an exposition graunting she might so be called bicause her sonne they sayd was afterward God and so she might be called gods mother as an other woman may be called a bishops mother if her sonne be made a bishop afterward although he departed no bishop from her And hereof I write thus much bicause it should appeare that Gelasius by his arguments of the Sacrament and of the two natures in man went not about to proue that the godhead remayned in Christ after his incarnation as the author of this booke would haue it for the Nestorian sayd the godhead was an accession to Christ afterward by merite and therfore with them there was no talke of remayning when they estemed Christes nature in his conception singuler and onely by gods power conceyued but onely man And agayne the Eutichian so affirmed the continuance of the diuine nature in Christ after the adunation as Gelasius had no cause to proue that was graunted that is to say the remayne of the diuine nature but on the other side to proue the remayne of the humayne nature in Christ which by the Eutichians was by implication rather denyed Nestorius deuided God and man and graunted alwayes both to be in Christ continually but as two persons and the person of Christ being God dwelling within the person of Christ being man and as Christ man encreased so Christ God dignified him and so diuided one Christ into two persons bicause of the two natures so different which was agaynst the rules of our fayth and destroyed therby the mistery of our redemption And the Eutichians affirming catholiquely to be but one person in Christ did perniciously say there was but one nature in Christ accompting by implication the humayne nature transfused into the diuine nature and so confounded And to shew the narrow passage Uigilius spake of Cirillus a catholike author bicause writing of the vnity of Christes person he expressed his meaning by the word nature signifiing the whole of any one constitution which more properly the word person doth expresse The Eutichians would by that word after gather that he fauored their part so taking the word at a vantage And bicause the same Cyrillus vsed the word subsistence to signifie substance and therfore sayd in Christ there were two subsistences meaning the diuine substance and humayne substaÌce forasmuch as the word subsistence is vsed to expresse the person that as to say hipostasie There were that of that word frowardly vnderstanded would gather hee should say that there were two persons in Christ which was the Nestorians heresie that he impugned Such captiousnes was there in wordes when arrogant men cared not by what meane to mayntayne their errour These were both pernitious heresies and yet subtill and each had a meruailous pretence of the defence of the glory of God euen as is now pretended agaynst the Sacrament And either part abused many scriptures and had notable apparances for that they sayd so as he that were not well exercised in scriptures and the rules of our fayth might be easely circumuented Nestorius was the greate Archebishop of Constantinople vnto whome Cirill that condemneth his heresy writeth that seing he sclandereth the whole Church with his heresie he must resist him although he be a father bicause Christ sayth he that loueth his father aboue me is not worthy me But Nestorius as appeareth although he vsed it ilfauordly had much learning and cloked his heresy craftely denying the grosse matter that they imputed to him to teach two Christes and other specialities layd to his charge and yet condemning the doctrine of Cyrill and professing his owne fayth in his owne termes could not hide his heresie so but it appeareth to bee and contayne in effect that he was charged with and therfore an admonishing was geuen by a catholike writer Beleue not Nestorius though he say he teach but one Christ. If one should heare aske what is this to the purpose to talke so much of these sectes I Answere this knowledge shall generally serue to note the manner of them that goe about to deceaue the world with false doctrine which is good to learne An other speciall seruice is to declare how the author of this booke eyther doth not know the state of the matter in these heresies he speaketh of or els misreporteth them of purpose And the arguing of Gelasius in this matter well opened shall geue light of the truth of the mistery of the Sacrament who agaynst the Eutichians vseth two arguments of examples one of the two different natures to remayne in one person of man and yet the Eutichians defamed that coniunction with remayne of two different natures and called it ãâã ãâã ãâã ãâã ãâã double nature and Gelasius to enconter that terme sayth they will with their ãâã ãâã ãâã ãâã ãâã one nature reserue not one Christ and whole Christ. And if two different natures that is to say soule and body make but one man why not so in Christ For where scripture speaketh of the outward man and inward man that is to shew Gelasius sayth two diuers qualities in the same man not to deuide the same into two men and so intendeth to shew there ought to be no scruple to graunt two different natures to remayne in their propriety for feare that euery diuers nature should make a diuers person and so in Christ diuide the vnity concluding that the integritie of Christ can not be but both the natures different remayning in their property Carnall imagination troubled the Eutichians to haue one person of two such differente natures remayning in their property which the Nestorians releued with deuise of two persons and the Eutichians by confusion of the humayne nature Then commeth Gelasius to the argument of example from the Sacrament of the body and bloud of Christ and noteth the person of Christ to be a principall mistery and the Sacrament an image and similitude of that mistery which sence his wordes must needes haue bicause he calleth Christ the principall mistery and as in one place he sayth the image and
wheras gods worke is in an instant and for that respect neuer shedding But this author had a fansie to vse the sound of the word powring to serue in freede of an argumeÌt to improue Transubstantiation meaning the hearer or reader in the conceauing of the sence of Ciprian thus termed should fansye the bread in the visible Sacrament to be like a soppe wherupon liquor were powred which is a kind of deprauation as thou reader by consideration of Ciprians wordes and meaning mayst perceaue which Ciprian hauing shewed how the bread is made flesh by the omnipotency of gods word and made by change Then bicause this mistery of the Sacrament in consideration of the two natures celestiall and earthly resembleth the principall mistery of Christes person S. Ciprian sayth in sence that as in the person of Christ the humanity was seene and the diuinity hidden so likewise in this Sacrament visible is also the diuine nature hidden This is the sence where for declaration of the worke of God presenting his diuine nature there is vsed the verbe Infundit in Latine by which word the motion of the diuine nature is spoken of in scriptures not bicause it is a liquidde substance to bee poured as the author of this booke englisheth it signifying a successiue operation but rather as a word if we should scan it as this author would signifying the continuance of the terme from whence to the terme wherunto without leauing the one by motion to the other for there is in the godly nature no locall motion and therfore we say Christ not leauing his father descended from heauen and being in earth was also in heauen which infution in some parte resembleth but mans wordes can not expresse Gods diuine operations To the purpose the first wordes of Ciprian shew the maner of the constitution of this Sacrament to be by mutation of the earthly creatures into the body and bloud of Christ. And than by the wordes following sheweth the truth of the substance of the Sacrament to the intent we might vse our repayre to it and frame our deuotion according to the dignitie of it esteeming as S. Paule sayth our Lordes body For the more euident declaration wherof S. Ciprian by example of the mistery in Christes person sheweth Christes humanity and diuinity present in the visible Sacrament of which diuinity there is speciall mention agaynst such which fansied the flesh of Christ to be geuen to be eaten as diuided from the diuine nature which was the heresy of the Nestorians and such other denying therby the persite vnity of the two natures in Christ which the holy Sinode of Ephesus did specially condemne as other fathers in their writings old specially preueÌt with distinct writing agaynst that errour And therfore S. Ciprian not content to shew the presence of Christes flesh by mutation of the bread doth after make speciall mention of Christes diuinity not concerning that he had sayd before but further opening it And so vtterly condemneth the teaching of the author of this booke touching the presence of Christ to be onely figuratiuely Ciprian sayth that in the Sacrament is the truth and then there is present the true flesh of Christ and the Godhead truely which deuotion should knowledge And as for Transubstantiation according to the first wordes of S. Ciprian the bread is changed not in forme but in nature which is not in the properties of nature nor in the operation of nature neither in quantity or quality of nature and therfore in the inward nature which is properly substance This is the playne direct vnderstanding not by way of addition as this author of his imagination deuiseth who vseth the word Spirituall as a stop and opposition to the catholique teaching which is not so and clearly without learning compareth with this Sacrament the water of Baptisme of which we reade not written that it is changed as we reade of the bread and therfore the resemblance of water in Baptisme is vsed onely to blynde the rude reader and serueth for a shift of talke to winde out of that matter that can not be answered and as euill debters shake of their creditours with a bye communication so this author conueyeth himselfe away at a backe dore by water not doing first as he promised to answer so as he would auoyd Ciprian directly by land Caunterbury WHere in my former booke I found a fault in the allegation of Ciprian it was in deede no little fault to alleadge those wordes that speake of the change of bread and to leaue out the example most necessary to be rehersed which should declare how it was changed which change is not by Transubstantiation as the example sheweth but as it is in the person of Christ whose humanity was not transubstantiate although it was inseparabely annexed vnto the deity And the wordes following do not once touch the reall and corporall presence of Christes flesh in the bread so farre it is from the ouerthrowing of the true catholike fayth by me taught But Ciprian in that place quite and cleane ouerthroweth as well your reall presence as your imagined transubstantiation as hereafter by Gods grace shall be declared But first it semeth to me a strange thing that such a learned man as you take your selfe to be in the tongues can not English this verbe Infundo where as euery Gramarian can tell the signification of Fundo Effundo and Infundo But it semeth you haue so deinty a stomacke that you can brooke no meat but of your owne dressing though it be neuer so well dressed of other yea you had rather eate it rawe then to take it of an other mans dressing And so much misliketh you all thinges that other men doe that you be ready to vomite at it No English can please you to this word Infundo but Latine English as you call it and that is such English as no English man can vnderstand nor Latine man neither but onely in that sense that I haue englished it And I pray thee gentill reader consider the great weighty cause why no English can please in this place and thou shalt finde it nothing els but ignorance eyther of the speach or of God Powring sayth he maketh a successiue working So doth infusion say I and therfore in that respect as vnfitte a terme as Powring But Gods worke sayth he is in an instant So is his powring say I and all that he doth euen aswell as his infusion All mans workes be done in succession of tyme for a carpenter can not build a house in a day but God in one moment could make both heauen and earth So that God worketh without delay of tyme such thinges as in vs require leasure and tyme. And yet God hath tempered his speach so to vs in holy scripture that he speaketh of himselfe in such wordes as be vsuall to vs or els could we speake here and learne nothing of God And therfore whether we say infusion or pouring
though men had inuented and imagined that which by force and truth of the scripture all good men haue and must beleeue that is to say the true presence of the substance of the body and bloud of Christ in the Sacrament according to the wordes of Christ This is my body which exclude the substance of bread declaring the substance of the body of Christ to be acknowledged and professed in the Sacrament by the true fayth of a christen man Compare with this what this author writeth in hys ninth difference in the 47. leafe of his boke and so consider the truth of this report and how this author agreeth with himselfe Caunterbury I Suspect not the iudgement of the indifferent reader so much but that he can perceaue how vndirectly you answere to this third absurdity and be loth as it seemeth to answere any thing at all But it is no little confirmation of the catholike fayth to see you Papists vary so much among your selues and you alone to diuise so many thinges contrary to all the rest and yet you be vncertayne your selfe what you may say They say also with one accord sauing onely Smith you that in the sacrament be not the qualities and quantities of Christes body For he is not there visible and sensible with his voyce to be heard his colours to be seene his softnes to be felt his quantities to be extended and to be locall in place with his other accidents so that they take away his accidents from the sacrament Smith sayth that he is there not naturally as you say but against nature with all his qualities and accidents You dare neither adde them nor drawe them away being vncertayue whether they be there or no and being also vncertayne whether in the sacrament he haue distinction of members or no. But telling the truth is but iesting and rayling to you which for lacke of answer be glad to shift of the truth as a matter of iesting And it is not my terming without the booke and at my pleasure to speake of substances without accidents and accidents without substances For I speake none otherwise therein then as it hath pleased the Papistes before to terme the same in all their bookes of that matter but I termed this matter so vppon the papisticall bookes as they at their pleasure deuised or dreamed without all manner of bookes written before their tyme. And the force of scripture constrayneth no man to the beleefe of Transubstantiation although the body of Christ were really corporally and carnally present who by his omnipotent power can be present as well with the substances as with the accidents of bread and wine as fully is declared before And where you alleadge the disagreing of me with my selfe if you would haue taken the payne to reade some of the schole authors you should haue learned that there is no disagrement in my sayings at all For they say that the body of Christ that is in the sacrament hath his proper formes and quantities as I sayd in the 47. leafe But yet those accidents say they be in heauen and not in the sacrament as I say in this place not varying one mite from myne other saying But ignorance in you thinketh a difference where none is at all Now followeth the fourth absurdity Fourthly they say that the place where the accidents of bread and wine be hath no substance there to fill that place and so must they needes graunt vacuum which nature vtterly abhorreth Winchester This author goeth about to finde so many absurdities that he speaketh he wotteth not what and where he seeth and feeleth quantity accompteth the place voyd for want of substance as though in consideration of common naturall thinges seuerally as they be in nature it were the substance that filled the place and not rather quantity although in the naturall order of thinges there is no quantity without substance and is in this Sacrament onely by miracle There wanted a substance in consideration of this absurdity and was such a vacuum as nature playnly endureth Caunterbury A Lithe authors that write what vacuum is account a place that is not filled with a substaunce which hath quantity in it to be void and emty So that my saying is not grounded vpon ignoraunce but vpon the mind of all that write in that matter Where as your saying that quantity alone filleth place without substaunce hath no ground at all but the Papistes bare imagination And if quantity in the sacrament be without substaunce by miracle it is maruaile that no auncient writer in no place of their bookes made any mention of such a miracle But your selfe graunt inough for my purpose in this place that it is an absurdity in nature and wrought onely by miracle that quantity occupieth a place alone without substaunce Which absurdity followeth not of the true and right fayth but onely of your errour of transubstantiation Now to the fift absurdity Fiftly they are not ashamed to say that substaunce is made of accidentes when the bread mouleth or is turned into wormes or when the wine sowreth Winchester True beleuing men are not ashamed to confes the trueth of theyr fayth whatsoeuer arguments might be brought of experience in nature to the contrary For Christes workes we know to be true by a most certayne fayth what mouldeth in bread or sowreth in wine we be not so assured or wheron worms ingeÌder it is not so fully agréed on amoÌg men The learned lawyer Vlpian writeth as I haue before alleadged that wine and vineger haue in manner one substaunce so as when wine sowreth and is vineger in manner the same substaunce remayneth in whom it is thought no absurdity to say by that meanes that the accidents onely sower And if we agrée with the Phylosophers that there is Materia prima which in all thinges is one and altereth not but as a newe forme commeth taketh a new name fansying that as one waue in the water thrusteth away an other so doth one forme an other It should séeme by this conclusion all alteration to be in accidents and the corruption of accidentes to be the generation of new accidentes the same Materia prima being as it were substantia that altereth not And this I write that may be sayd as it were to make a title to this authors certainety which is not so sure as he maketh it Amonges men haue bene maruailous fansies in consideration of naturall thinges and it is to me a very great absurdity of that secret and therfore to our certaine fayth But to come nerer to the purpose it is wrong borne in hand that we affirme wormes to be engendred of accidentes but when the wormes be ingendred we graunt the wormes to be and will rather say whereof they be we cannot tell then to say that substaunce is made of accidents and that doctrine is not annexed to the faith of transubstantiation and such as intreat those chaunces and accidentes doe not induce that
accepted and pleasaunt in the sight of God And this maner of shewyng Christes death and kèepyng the memorie of it is grounded vpon the Scriptures written by the Euangelistes and S. Paule and accordyng thereunto Preached beleued vsed and frequented in the Church of Christ vniuersally and from the beginnyng This authour vtteryng many wordes at large besides Scripture and agaynst Scripture to depraue the Catholike doctrine doth in a few wordes which be in déede good wordes and true confounde and ouerthrow all his enterprise and that issue will I ioyne with him which shall suffise for the confutation of this booke The fewe good wordes of the authour which wordes I say confounde the rest consist in these two pointes One in that the authour alloweth the Iudgement of Petrus Lombardus touchyng the oblation and sacrifice of the Church An other in that the authour confesseth the Councell of Nice to be holy Councell as it hath bene in déede confessed of all good Christen men Upon these two confessions I will declare the whole enterprise of this fift booke to be ouerthrowen Caunterbury MY fift booke hath so fully so playnly set out this matter of the sacrifice that for auÌswere to all that you haue here brought to the coÌfutation therof the reader neede to do no more but to looke ouer my booke agayne and he shall see you fully aunswered before hand Yet wyll I here and there adde some notes that your ignorauÌce and craft may the better appeare This farre you agree to the truth that the sacrifice of Christ was a ful and a perfect sacrifice which needed not to be done no more but once and yet it is remembred and shewed forth dayly And this is the true doctrine accordyng to Gods word But as concernyng the reall presence in the accidents of bread and wine is an vntrue doctrine fayned onely by the Papistes as I haue most playnly declared and this is one of your errours here vttered An other is that you cast the most precious body and bloud of Christ the sacrifice Propitiatorie for all the sinnes of the world which of it selfe was not the sacrifice but the thyng whereof the sacrifice was made and the death of him vpon the Crosse was the true sacrifice propiciatorie that purchased the remission of sinne which sacrifice continued not long nor was made neuer but once where as his flesh and bloud continued euer in substaunce from his incarnation as well before the sayd sacrifice as euer sithens And that sacrifice propitiatorie made by him onely vpon the Crosse is of that effect to reconcile vs to Gods fauour that by it be accepted all our sacrifices of landes and thankes geuyng Now before I ioyne with you in your issue I shall rehearse the wordes of my booke which when the indifferent Reader seeth he shal be the more able to iudge truely betwene vs. My booke conteineth thus The fift Booke THe greatest blasphemy and iniurie that can be agaynst Christ and yet vniuersally vsed through the Popishe kyngdome is thys that the Priestes make their Masse a sacrifice propitiatorie to remit the sinnes as well of them selues as of other both quicke and dead to whom they list to apply the same Thus vnder pretence of holynes the Papistical priests haue taken vpon them to be Christes successours and to make such an oblation and sacrifice as neuer creature made but Christ alone neither he made the same any more tymes then once and that was by his death vpon the Crosse. For as S. Paule in his Epistle to the Hebrues witnesseth Although the high priestes of the old law offered many tymes at the least euery yeare once yet Christ offered not him selfe many tymes for then he should many tymes haue dyed But now he offered him selfe but once to take away sinne by that offering of him selfe And as men must dye once so was Christ offered once to take away the sinnes of many And furthermore S. Paul sayth That the sacrifices of the old law although they were continually offered from yeare to yeare yet could they not take away sinne nor make men perfect For if they could once haue quieted mens conscieÌces by taking away sinne they should haue ceassed and no more haue bene offered But Christ with once offering hath made perfect for euer them that be sanctified puttyng their sinnes cleane out of Gods remembrauÌce And where remission of sinnes is there is no more offering for sinne And yet further he sayth concernyng the old Testament that it was disanulled and taken away bicause of the feeblenesse and vnprofitablenesse therof for it brought nothyng to perfection And the priestes of that law were many bycause they liued not long and so the priesthode went from one to an other but Christ liueth euer and hath an euerlastyng priesthode that passeth not from him to any man els Wherfore he is able perfectly to saue them that come to God by him for asmuch as he liueth euer to make intercession for vs. For it was meete for vs to haue such an high priest that is holy innocent with out spot separated from sinners and exalted vp aboue heauen who needeth not dayly to offer vp sacrifice as Aarons priestes did first for his owne sinnes and then for the people For that he did once when he offered vp him selfe Here in his Epistle to the Hebrues S. Paule hath playnly and fully described vnto vs the difference betwene the priesthode and sacrifices of the old Testament and the most high and worthy priesthode of Christ his most perfect and necessary sacrifice and the benefite that commeth to vs thereby For Christ offered not the bloud of calues sheepe and goates as the priests of the old law haue vsed to do but he offered his own bloud vpon the Crosse. And he went not into an holy place made by mans hand as Aaron did but he ascended vp into heauen where his eternall Father dwelleth and before him he maketh continuall supplication for the sinnes of the whole world presentyng his owne body which was torne for vs and his precious bloud which of his most gracious and liberall charitie he shed for vs vpon the Crosse. And that sacrifice was of such force that it was no neede to renew it euery yeare as the Byshops did of the old Testament whose sacrifices were many tymes offered and yet were of no great effect or profite bycause they were sinners them selues that offered them and offered not their owne bloud but the bloud of brute beastes but Christes sacrifice ones offered was sufficient for euermore And that all men may the better vnderstand this sacrifice of Christ which he made for the great benefite of all men it is necessary to know the distinctioÌ and diuersitie of sacrifices One kynde of sacrifice there is which is called a Propitiatory or mercyfull sacrifice that is to say such a sacrifice as pacifieth Gods wrath and indignatioÌ and obteineth mercy and forgiuenes
be Baptised for an other and if he be it auayleth nothyng so ought not one to receiue the holy Communion for an other For if a man be dry or hungry he is neuer a whit eased if an other man drinke or eate for him or if a man be all befiled it helpeth him nothing an other man to bewashed for him So auayleth it nothyng to a man if an other man be Baptised for him or be refreshed for him with the meate and drinke at the Lordes Table And therfore sayd S. Peter Let euery man be Baptised in the name of Iesu Christ. And our Sauiour Christ sayd to the multitude Take and care And further he sayd Drinke you all of this Whosoeuer therfore will be spiritually regenerated in Christ he must be Baptised him selfe And he that will liue him selfe by Christ must by him selfe eate Christes flesh and drinke his bloud And briefly to conclude He that thinketh to come to the kyngdome of Christ him selfe must also come to his Sacramentes him selfe and keepe his Commaundements him selfe and do all thynges that pertayne to a Christian man and to his vocation him selfe least if he referre these thynges to an other man to do them for him the other may with as good right clayme the kyngdome of heauen for him Therfore Christ made no such difference betwene the priest and the lay maÌ that the priest should make oblation and sacrifice of Christ for the lay man and eate the Lordes Supper from him all alone and distribute and apply it as him liketh Christ made no such difference but the difference that is betwene the priest and the lay man in this matter is onely in the ministration that the priest as a common minister of the Church doth minister and distribute the Lords Supper vnto other and other receaue it at his handes But the very Supper it selfe was by Christ instituted and geuen to the whole Church not to be offered and eaten of the priest for other men but by him to be deliuered to all that would duely aske it As in a princes house the officers and ministers prepare the Table and yet other aswel as they eate the meate and drinke the drinke so do the priests and ministers prepare the Lordes Supper read the Gospell and rehearse Christes wordes but all the people say therto Amen All remember Christes death all geue thankes to God all repent and offer them selues an oblation to Christ all take him for their Lord and Sauiour and spiritually feede vpon him and in token therof they eate the bread and drinke the wine in his mysticall Supper And this nothyng diminisheth the estimation and dignitie of priesthode and other ministers of the Church but aduaunceth and highly commendeth their ministration For if they are much to be loued honored and esteemed that be the kynges Chauncelours Iudges officers and ministers in temporall matters how much than are they to be estemed that be ministers of Christes wordes and Sacramentes and haue to them committed the keyes of heauen to let in and shut out by the ministration of his word and Gospell Now for asmuch as I trust that I haue playnly inough set forth the propitiatory sacrifice of our Sauiour Iesu Christ to the capacitie and comfort of all men that haue any vnderstandyng of Christ and haue declared also the haynous abhomination and Idolatry of the Popishe Masse wherein the priestes haue taken vpon them the office of Christ to make a propitiatory sacrifice for the sinnes of the people and I haue also told what maner of sacrifice Christen people ought to make it is now necessary to make aunswere to the subtle persuasions and Sophisticall cauillations of the Papistes whereby they haue deceaued many a simple man both learned and vnlearned The place of S. Paule vnto the Hebrues which they doe cite for their purpose maketh quite and cleane agaynst them For where S. Paule sayth that euery high priest is ordayned to offer giftes and sacrifices for sinnes he spake not that of the priestes of the new TestameÌt but of the old which as he sayth offered Calues and Goates And yet they were not such priestes that by their offerynges and sacrifices they could take away the peoples sinnes but they were shadowes and figures of Christ our euerlastyng priest which onely by one oblation of him selfe taketh away the sinnes of the world Wherfore the Popish priestes that apply this text vnto theÌselues do directly contrary to the meanyng of S. Paule to the great iniury and preiudice of Christ by whom onely S. Paule sayth that the sacrifice and oblation for the sinne of the whole world was accomplished and fulfilled And as litle serueth for the Papistes purpose the text of the Prophet Malachie that euery where should be offered vnto God a pure sacrifice and oblation For the Prophet in that place spake no word of the Masse nor of any oblation propitiatory to be made by the priestes but he spake of the oblation of all faythfull people in what place so euer they be which offer vnto God with pure hartes and myndes sacrifices of laude and prayse prophecying of the vocation of the Gentiles that God would extende his mercy vnto them and not be the God onely of the Iewes but of all nations from East to West that with pure fayth call vpon him and glorifie his name But the aduersaries of Christ gather together a great heape of Authours whiche as they say call the Masse or holy Communion a Sacrifice But all those Authours be aunswered vnto in this one sentence that they called it not a sacrifice for sinne bycause that it taketh away our sinne which is takeÌ away onely by the death of Christ but bicause the holy CoÌmunion was ordeined of Christ to put vs in remeÌbrauÌce of the sacrifice made by him vpoÌ the crosse for that cause it beareth the name of that sacrifice as S. Augustin declareth plainly in his Epistle ad Bonifacium before rehearsed in this booke pag. 141. And in his booke De fide ad Petrum DiaconuÌ And in his booke De Ciuitate Dei he sayth That which men call a sacrifice is a signe or representation of the true sacrifice And the Maister of the Sentence of whom all the Schoole Authours take their occasion to write iudged truely in this poynt saying That whiche is offered and consecrated of the priest Is called a sacrifice and oblation because it is a memory and representation of the true Sacrifice and holy oblation made in the aultar of the Crosse. And S. Iohn Chrisostome after he hath sayd that Christ is our Byshop which offered that Sacrifice that made vs cleane and that we offer the same now least any man might be deceiued by his maner of speakyng he openeth his meanyng more playnly saying That which we doe is done for a remembraunce of that whiche was done by Christ For Christ sayth Doe this in remembraunce of me Also
is noted by Cyril the sacrifice of the church to do when he sayth it is vinificum which can be onely sayd of the very body and bloud of Christ. Nor our sacrifice of laudes and thankesgeuing cannot be sayd a pure and cleane Sacrifice whereby to fulfill the prophecy of Malachy and therefore the same prophecy was in the beginning of the Church vnderstanded to be spoken of the dayly offering of the body and bloud of Christ for the memory of Christes death according to Christes ordinaunce in his supper as may at more length be opened and declared Thinking to the effect of this booke sufficient to haue encountred the chiefe poyntes of the authors doctrine with such contradiction to theÌ as the Catholique doctrine doth of necessity require the more particuler confutation of that is vntrue on the aduersary part and confirmation of that is true in the Catholique doctrine requiring more tyme and leysure then I haue now and therefore offering my selfe ready by mouth or writing to say further in this matter as shal be required I shall here end for this time with prayer to almighty God to graunt his truth to be acknowledged and confessed and vniformely to be preached and beleued of al so as all contention for vnderstanding of religion auoyded which hindereth Charity we may geue suche light abroad as men may see our good workes and glorify our father who is in heauen with the sonne and holy ghost in one vnity of godhead reigning without end Amen Caunterbury HIpinus sayth that the old fathers called the Supper of our Lord a sacrifice but that the old fathers should call it a sacrifice propitiatory I will not beleue that Hipinus so sayd vntill you appoint me both the booke and place where he so sayth For the effect of his booke is cleane contrary which he wrote to reproue the propitiatory sacrifice which the Papistes fayne to be in the Masse Thus in deede Hipinus writeth in one place Veteres Eucharistiam propter corporis sanguinis Christipraesentiam primo vocauerunt sacrificium deinde propter oblationes munera quae in ipsa Eucharistia Deo consecrabantur conferebantur ad sacraministeria ad necessitatem credentium In which wordes Hipinus declareth that the old Fathers called the Supper of our Lord a sacrifice for two consideratioÌs one was for the present of Christes flesh and bloud the other was for the offerynges which the people gaue there of their deuotion to the holy ministratioÌ and reliefe of the poore But Hipinus speaketh here not one word of corporall presence nor of propitiatory Sacrifice but generally of presence and sacrifice which maketh nothyng for your purpose nor agaynst me that graunt both a presence and a sacrifice But when you shall shew me the place where Hipinus sayth that the old Fathers called the Lordes Supper a propitiatory sacrifice I shall trust you the better and him the worse And as for Cyrill if you will say of his head that the Sacrifice of the Church giueth life how agreeth this with your late saying that the sacrifice of the Church increaseth lyfe as the sacrifice on the Crosse giueth lyfe And if the Sacrifice made by the Priest both geue lyfe and encrease lyfe then is the Priest both the mother and nurse and Christ hath nothyng to do with vs at all but as a straunger And the sacrifice that Malachie speaketh of is the sacrifice laud and thankes which all deuoute Christian people geue vnto God whether it be in the Lordes Supper in their priuate Prayers or in any worke they do at any tyme or place to the glory of God all which Sacrifices not of the Priestes onely but of all faythfull people be accepted of God through the sacrifice of Christ by whose bloud all their filthy and vnpurenes is cleane sponged away But in this last booke it seemeth you were so astonied and amased that you were at your wits end wist not where to become For now the Priest maketh a Sacrifice propitiatory now he doth not now he giueth lyfe now he giueth none now is Christ the full Sauiour and satisfaction now the Priest hath halfe part with him now the Priest doth all And thus you are so inconstant in your selfe as one that had bene netteled and could rest in no place or rather as one that had receaued such a stroke vpon his head that hee staggered with all and reeled here and there and could not tell where to become And your doctrine hath such ambiguities such perplexities such absurdities and such impieties in it and is so vncertaine so vncomfortable so contrary to Gods word and the old Catholicke Church so contrary to it selfe that it declareth from whose spirite it commeth which can be none other but Antichrist him selfe Where as on the other side the very true doctrine of Christ and his pure Church from the begynnyng is playne certaine without wrynkels without any inconuenience or absurditie so chearefull and comfortable to all Christen people that it must needes come from the spirite of God the spirite of truth and all consolation For what ought to be more certaine and knowen to all Christen people then that Christ dyed once and but once for the redemption of the world And what can be more true then that his onely death is our lyfe And what can be more comfortable to a penitent sinner that is sory for his sinne and returneth to God in his hart and whole mynde then to know that Christ dischargeth him of the heauy lode of his sinne and taketh the burden vpon his owne backe And if we shall ioyne the Priest herein to Christ in any part and giue a portion hereof to his sacrifice as you in your doctrine giue to the priest the one halfe at the least what a discourage is this to the penitent sinner that he may not hang wholly vpon Christ what perplexities and doubtes rise hereof in the sinners conscience And what an obscuryng and darkenyng is this of the benefite of Christ Yea what iniury and contumely is it to him And furthermore when we heare Christ speake vnto vs with his own mouth and shew him selfe to be seen with our eyes in such sorte as is conuenient for him of vs in this mortall lyfe to be heard and sene what comfort can we haue more The Minister of the Churche speaketh vnto vs Gods owne wordes whiche we must take as spoken from Gods owne mouth because that from his mouth it came and his word it is and not the Ministers Likewise when he ministreth to our sightes Christes holy Sacramentes we must thinke Christ crucified and presented before our eyes because the Sacraments so represent him and be his Sacraments and not the Priestes As in Baptisme we must thinke that as the Priest putteth his hand to the child outwardly and washeth him with water so must we thinke that God putteth to his hand inwardly and washeth the infant with his holy spirite and
at the holy communion by remembrance of the death resurrection and ascention of his sonne Iesu Christ and by confessing and setting forth of the same Heare by the vngodly handeling of this godly councell at his first beginning it may appeare to euery man how sincerely this Papist entendeth to proceede in the rest of this matter And with like sinceritie he vntruly belieth the sayd counsell saying that it doth playnly set forth the holy sacrifice of the Masse wich doth not so much as once name the Masse but speaketh of the sacrifice of the church which the sayd councell declareth to be the profession of christen people in setting forth the benefite of Christ who onely made the true sacrifice pro piciatory for remission of sinne And whosoeuer else taketh vpon him to make any such sacrifice maketh himselfe Antichrist And than he belyeth me in two thinges as he vseth commonly throughout his whole booke The one is that I deny the sacrifice of the Masse which in my booke haue most playnly set out the sacrifice of christen people in the holy communion or masse if D. Smith will needes so terme it and yet I haue denyed that it is a sacrifice propitiatory for sinne or that the priest alone maketh any sacrifice there For it is the sacrifice of all christen people to remember Christes death to laude and thanke him for it and to publish it and shew it abroad vnto other to his honor and glory The controuersy is not whether in the holy communion be made a sacrifice or not for herein both D. Smith and I agree with the foresayd councell at Ephesus but whether it be a propitiatory sacrifice or not and whether onely the priest make the sayd sacrifice these be the poyntes wherin we vary And I say so far as the councell sayth that there is a sacrifice but that the same is propitiatory for remission of sinne or that the priest alone doth offer it neyther I nor the counsell do so say but D. Smith hath added that of his owne vayne head The other thing wherin D. Smith belyeth me is this He sayth that I deny that we receaue in the sacrament that flesh which is adioyned to Gods owne sonne I meruaile not a little what eyes Doctor Smith had when he red ouer my booke It is like that he hath some priuy spectacles within his head wherwith when soeuer he loketh he seeth but what he list For in my booke I haue written in moe then an hundred places that we receaue the selfe same body of Christ that was borne of the virgine Mary that was crucified and buried that rose agayne ascended into heauen and sitteth at the right hand of God the father almighty And the contention is onely in the manner and forme how we receaue it For I say as all the olde holy Fathers and Martirs vsed to say that we receaue Christ spiritually by fayth with our myndes eating his flesh and drincking his bloud so that we receaue Christes owne very naturall body but not naturally nor corporally But this lying papist sayth that we eate his naturall body corporally with our mouthes which neyther the counsell Ephesine nor any other auncient councell or doctor euer sayd or thought And the controuersy in the councell Ephesine was not of the vniting of Christes flesh to the formes of bread and wine in the sacrament but of the vniting of his flesh to his diuinity at his incarnation in vnity of person Which thing Nestorius the heretike denyed confessing that Christ was a godly man as other were but not that he was very God in nature which heresy that holy counsell confuting affirmeth that the flesh of Christ was so ioyned in person to the dyuine nature that it was made the proper flesh of the sonne of God and flesh that gaue life but that the sayd flesh was present in the sacrameÌt corporally and eaten with our mouthes no mention is made therof in that councell And here I require D. Smith as proctor for the Papists eyther to bring forth some auncient councell or doctor that sayth as he sayth that Christs own naturall body is eaten corporally with our mouthes vnderstanding the very body in deed and not the signes of the body as Chrisostome doth or els let him confesse that my saying is true and recant his false doctrine the third tyme as he hath done twise already THan forth goeth this Papist with his preface and sayth that these wordes This is my body that shall be giuen to death for you no man can truely vnderstand of bread And his profe therof is this bicause that bread was not crucified for vs. First here he maketh a lye of Christ. For Christ said not as this papist alleadgeth This is my body which shal be giuen to death for you but onely he sayth This is my body which is giuen for you which wordes some vnderstand not of the giuing of the body of Christ to death but of the breaking and giuing of bread to his apostles as S. Paule sayd The bread which we breake c. But let it be that he spake of the geuing of his body to death and said of the bread This is my body which shal be geuen to death for you by what reason can you gather hereof that the bread was crucified for vs If I looke vpon the image of kinge Dauid and say This is he that killed Goliath doth this speach mean that the image of King Dauid killed Goliath Or if I hold in my hand my booke of S. Iohns gospell and say This is the gospell that S. Iohn wrote at Pathmos which fashion of speach is commonly vsed doth it folow hereof that my booke was written at Pathmos Or that S. Iohn wrote my booke which was but newly printed at Paris by Robert Stephanus Or if I say of my booke of S. Paules epistles This is Paule that was the great persecuter of Christ Doth this manner of speach signify that my booke doth persecute Christ Or if I shew a booke of the new testament saying This is the new testament which brought life vnto the world by what forme of argument can you induce hereof that my booke that I bought but yesterday brought life vnto the world No man that vseth thus to speake doth meane of the bookes but of the very thinges themselues that in the bookes be taught and contayned And after the same wise if Christ called bread his body saying This is my body which shall be giuen to death for you yet he ment not that the bread should be giuen to death for vs but his body which by the bread was signified If this excellent clarke and doctor vnderstand not these maner of speaches that be so playne then hath he doth lost his sences and forgotten his gramer which teacheth to referre the relatiue to the next antecedent But of these figuratiue speaches I haue spokeÌ at large in my third booke First in the
subiectes but they must seeke it at a straungers hands in a straunge land the like whereof I thinke was neuer seene I would haue wished to haue had some meaner aduersaryes I thinke that death shall not greeue me much more then to haue my most dread and most gratious soueraygne Lord and Lady to whom vnder God I do owe all obedience to be mine accusers in iudgement within their owne realme before any straunger and outward power But forasmuch as in the time of the Prince of most famous memory King Henry the 8. your graces father I was sworne neuer to consent that the byshop of Rome should haue or exercise any authoritie or iurisdiction in this realme of England therefore least I should allow his authority contrary to mine oth I refused to make aunswere to the Byshop of Gloucester sitting here in iudgemeÌt by the Popes authority least I should runne into periury An other cause why I refused the popes authority is this that his authority as he claimeth it repugneth to the crowne imperiall of this realme and to the lawes of the same which euery true subiect is bound to defend Fyrst for that the Pope sayth that all manner of power aswell temporall as spirituall is geuen first to him of God and that the temporall power he geueth vnto Emperours and Kinges to vse it vnder him but so as it be alwayes at his coÌmaundement becke But contrary to this clayme the Emperial crowne and iurisdiction temporall of this Realme is taken immediately from God to be vsed vnder him onely and is subiect vnto none but to God alone Moreouer the imperiall lawes and customes of this realme the king in his Coronation and all Iustices when they receiue their offices be sworne and all the whole realme is bound to defend and maintayne But contrary hereunto the pope by his authority maketh voyd and commaundeth to blot out of our bookes all lawes and customes being repugnant to his lawes and declareth accursed all rulers and gouernours all the makers writers executors of such lawes or customes as it appeareth by many of the Popes lawes whereof one or two I shall rehearse In the decrees distin x. is written thus Constitutione contra canones decreta praesulum Romanorum vel bonos mores nullius sunt momenti That is the constitutions or statutes enacted agaynst the Canons and decrees of the Bishops of Rome or their good customes are of none effect Also Extra de sententia excommunicationis merit ExcoÌmunicamus omnes hareticos vtriusque sexus quocumque nomine censeantur fautores receptatores defensores eorum nec non qui de catero sernari fecerint statuta edita consuetudines contra ecclesia libertatem nisiea de capitularibus suis intra duos menses post huiusmodi publicationem sentencia fecerint amoueri Item excoÌmunicamus statutarios scriptores statutorum ipsorum nec non potestates consules rectores consiliarios locorum vbi de catero huiusmodi statuta consuetudines edita fuerint velseruatae nec non illos qui secundum ea praesumpserint iudicarem vel in publicam formam scribere iudicata That is to say we excoÌmunicate all heretickes of both sexes what name so euer they be called by and their fauourers and receptours and defenders and also them that shall hereafter cause to be obserued statutes and customes made agaynst the liberty of the Church except they cause the same to be put out of their bookes or recordes within two monethes after the publication of this sentence Also we excommunicate the statute makers and writers of those statutes and also the potestates consuls gouernors and counsellors of places where such statutes and customes shall be made or kept and also those that shall presume to geue iudgement according to them or put into publike forme of writing the maners so iudged Now by these lawes if the Byshop of Romes authority which be claymeth by God bee lawfull of your graces lawes and customes of your Realme being contrary to the Popes lawes be naught and aswell your maiesty as your iudges iustices and all other executors of the same stand accursed among heretickes which God forbid And yet this curse can neuer be auoyded if the Pope haue such power as he claymeth vntil such times as the lawes and customes of this Realme beyng contrary to his lawes bee taken away and blotted out of the law bookes And although there bee many lawes of this Realme contrary to the lawes of Rome yet I named but a few as to conuict a Clarke before any temporall Iudge of this Realme for debt felony murther or for any other crime which Clarkes by the Popes lawes be so exempt from the Kynges lawes that they can be no where sued but before their Ordinary Also the pope by his lawes may geue all byshoprickes and benefices sprituall which by the lawes of this Realme can be geuen but onely by the Kinges and other patrones of the same except they fall into the lapse By the Popes lawes ius patronatus shal be sued onely before the ecclesiasticall iudge but by the lawes of this realme it shall be sued before the temporall iudge and to be short the lawes of this realme do agree with the Popes lawes like fire and water And yet the Kinges of this Realme haue prouided for their lawes by the premunire so that if any man haue let the excution of the lawes of this Realme by any authority from the sea of Rome he falleth into the premunire But to meete with this the popes haue prouided for their lawes by cursing For whosoeuer letteth the Popes lawes to haue full course within this realme by the Popes power standeth accursed So that the popes power treadeth all the lawes and customes of this Realme vnder his feete cursing all that execute them vntill such time as they geue place vnto his lawes But it may be said that notwithstanding all the popes decrees yet we do execute still the lawes and customes of this Realme Nay not all quietly without interruption of the Pope And where we do execute them yet we do it vniustly if the popes power be of force and for the same we stand excommunicate and shall doe vntill we leaue the execution of our owne lawes and customes Thus we be wel recoÌciled to Rome allowing such authority wherby the Realme standeth accursed before God if the Pope haue any such authority These thinges as I suppose were not fully opened in the parliament house when the popes authority was receiued agayne within this Realme for if they had I do not beleue that either the King or Queenes maiesty or the nobles of this Realme or the commons of the same would euer haue consented to receiue agayne such a forrayne authority so iniurious hurtfull and preiudiciall aswel to the crowne as to the lawes and customes and state of this realme as whereby they must needes acknowledge themselues to
Pope I thinke it was accordyng to the other othes which he vseth to minister to Princes which is to be obedient to him to defend his person to maintaine his authoritie honour lawes landes and priuileges And if it be so then I beseech your Maiestie to looke vpon your othe made to the crowne and the Realme and to expeÌd and way the two othes together to see how they agree and then to do as your graces coÌscience shall geue you for I am surely perswaded that willyngly your Maiestie will not offend nor do agaynst your conscience for nothyng But I feare me there be contradiction in your othes and that those which should haue enformed your grace throughly did not their dueties therein And if your Maiestie ponder the two othes diligently I thinke you shall perceaue that you were deceaued and then your highnes may vse the matter as God shall put in your hart Furthermore I am kept here from company of learned men from bookes from counsell from penne and incke sauyng at this tyme to write to your Maiestie which all were necessary for a man in my case Wherfore I beseech your Maiestie that I may haue such of these as may stand with your Maiesties pleasure And as for myne appearaunce at Rome if your Maiestie will geue me leaue I will appeare there and I trust that God shall put in my mouth to defend his truth there aswell as here but I referre it wholly to your Maiesties pleasure Your poore Oratour T. C. ¶ To the Lordes of the Counsell IN most humble wise sueth vnto your right honourable Lordshyps Thomas Cranmer late Archb. of Cant. beseechyng the same to be a meanes for me vnto the Queenes highnesse for her mercy pardoÌ Some of you know by what meanes I was brought and trayned vnto the will of our late soueraigne Lord kyng Edward the vi what I spake agaynst the same wherein I referre me to the reportes of your honours Furthermore this is to signifie vnto your Lordshyps that vpon Monday Tuesday and Wednisday last past were open disputations here in Oxford agaynst me M. Ridley and M. Latymer in three matters concernyng the Sacrament First of the reall presence secondly of TraÌsubstantiation and thyrdly concernyng the Sacrifice of the Masse How the other two were vsed I can not tel for we were separated so that none of vs knew what the other said nor how they were ordered But as concernyng my selfe I can report that I neuer knew nor heard of a more confused disputation in all my lyfe For albeit there was one appointed to dispute agaynst me yet euery man spake his mynde and brought forth what him lyked without order and such hast was made that no aunswere could be suffered to be geuen fully to any argumeÌt in such weighty large matters there was no remedy but the disputations must needes be ended in one day whiche can scantly well be ended in three monethes And when we had aunswered them then they would not appoint vs one day to bring forth our proofes that they might aunswere vs agayne beyng required of me thereunto whereas I my selfe haue more to say then can be well discussed in .xx dayes The meanes to resolue the truth had bene to haue suffered vs to aunswere fully to all that they could say and then they agayne to aunswere to all that we could say But why they would not aunswere vs what other cause can there be but that either they feared the matter that they were not able to aunswere vs or els as by their hast might well appeare they came not to speake the truth but to condemne vs in post hast before the truth might be throughly tryed and heard for in all hast we were all three condemned of heresie vpon Friday This much I thought good to signifie vnto your Lordshyppes that you may knowe the indifferent handlyng of matters leauyng the iudgement thereof vnto your wisedomes and I beseech your Lordshyppes to remember me a poore prisoner vnto the Queenes Maiestie and I shall pray as I doe dayly to God for the long preseruation of your good Lordshyppes in all godlynesse and felicitie ¶ A Letter wherein hee reproueth and condemneth the false and sclaunderous reportes of the Papistes which sayd that he had set vp Masse agayne at Canterbury AS the deuill Christes auncient aduersary is a lyer the father of lying EueÌ so hath he sturred vp his seruaunts and members to persecute Christ his true word and Religion with lying whiche he ceasseth not to do most earnestly at this present For whereas the Prince of famous memory kyng Henry the eight seyng the great abuses of the Latin Masse reformed some thyng therein in his tyme and also our late soueraigne Lord kyng Edward the vj. tooke the same whole away for the manifold errours and abuses therof and restored in the place therof Christes holy Supper accordyng to Christes owne institution and as the Apostles in the primatiue Church vsed the same the deuil goeth about by lying to ouerthrow the Lordes holy Supper and to restore his Latin satisfactory Masse a thyng of his owne inuention and deuise and to bryng the same more easely to passe some haue abused the name of me Thomas Archbyshop of Canterbury brutyng abroad that I haue set vp the Masse at Canterbury and that I offred to say Masse at the buriall of our late soueraigne Prince kyng Edward the vj. and also that I offred to say Masse before the Queenes highnes and at Paules Church and I wot not where And although I haue bene wel exercised these xx yeares to suffer and beare euill reportes and lyes and haue bene much greued thereat but haue borne all thynges quietly yet when vntrue reportes and lyes turne to the hinderaunce of Gods truth they be in no wise to be suffred Wherfore these be to signifie vnto the world that it was a false flatteryng lying dissemblyng Monke which caused Masse to be set vp there without myne aduise or counsell Reddat illi Dominus in die illo And as for offering my selfe to say Masse before the Queenes highnes or in any other place I neuer did it as her grace well knoweth But if her grace giue me leaue I shal be ready to proue agaynst all that will say the contrary that all that is sayd in the holy Communion set out by the most innocent and godly Prince kyng Edward the vj. in his high Court of Parliament is conformable to the order which our soueraigne Christ did both obserue and commaunded to be obserued and which his Apostles and primatiue Church vsed many yeares whereas the Masse in many thyngs not onely hath no foundation of Christ his Apostles nor the primatiue Church but is manifestly contrary to the same and containeth many horrible abuses in it And although many vnlearned and malitious do report that M. Peter Martyr is vnlearned yet if the Queenes highnesse will graunt thereunto I with
of the Cardinalles Colledge in Oxford refused it Question of the kynges diuorce with Katherine Dowager Doct. Stephens and Doct. Foxe chief furtherers of the kynges diuorce Doct. Stephens D. Foxe Doct. Cranmer coÌferryng together of the kynges cause Doct. Cranmers aunswere in the question of the kynges diuorce Doct. Cranmers deuise well lyked of The king troubled about the cause of his diuorce Doct. Cranmer sent for to the kyng in post Talke betwene the kyng and Doct. Cranmer The king troubled in coÌscieÌce Doct. Cranmer excusing and disabling himselfe to the kyng Doct. Cranmer assigned by the kyng to searche the Scriptures in the cause of his diuorce The kyng first geuen to vnderstand that the Pope hath no authoritie to dispence with the word of God The kynges matter remoued from the popes Canon law to the triall of the Scriptures The kynges Mariage fouÌde by Gods word vnlawfull Doct. Cranmer with other sânt to Rome Ambassadour to the Pope Arguing to the popes face that contrary to the word of God he had no power to dispense Doct. Cranmer made the popes Penitentiary Doct. Cranmer Ambassadour to the Emperour Conference betwene Byshop Cranmer and Cornelius Agrippa Doct. Cranmer made Archbyshop of Cant. 1. Tim. 3. Titus 1. The order of Doct. Cranmers study The gentle nature of Doctour Cranmer Doct. Cranmer stoute and constant in Gods cause Doct. Cranmer a stoute enemy agaynst the sââ Articles Of this commyng of the I. Cromwell and the two Dukes to the Archbyshop ExaÌple for Ecclesiasticall Pastours Archb. CraÌmer in displeasure about the imployng of Chauntrey landes The singular patience of this Archbyshop A story betwen the Archb. of Caunterbury a popish Priest his enemy The rayling of a popish Priest agaynst Doct. Cranmer Chersey ââyng for his kynseââ to the Archb. The Priest sent for to the Archbyshop The Archbyshops wordes vnto the Parson The Priest coÌfesseth his fault to the Archb. The raâhe tâângeâ of men sclaunderously speakyng âuill by meÌ whoÌ they neuer knew nor saw before The Priestest aunswere The Masse Priest ignoraunt in the Scripture The giâe of popish Priests when they fauour not the Religion of a man they sclauÌder his person Euill will neuer sayd well The Archbyshop forgââeth and dismisseth the Priest The liberall doynges of this Archbyshop The Archbyshop clearyng all his debtes before his attainder The Archb. Cranmer euer constant in defence of Christs truth and Gospell The Archb. alone standeth in defence of the truth Bishop Heath and Byshop Skippe forsake the Archb. in the playne field The Archb. incensed by B. Heath and B. Skippe to geue ouer the defence of the Gospell The aunswere of the Archb. to Doct. Heath Skippe The Papistes busie to bryng the Archb. out of credit with the kyng The Archbyshop agayne accused to the kyng The kyng sent Syr Antony Deny at midnight for the Archb. The kynges wordes and aduise for the supportation of the Archbyshop The Archbyshops auÌswere to the kyng The kyngs fauourable care consideration towarde the Archb. of Cant. The kyng sendeth his ââgnet in the behalfe of the Archb. of Canterbury The Archbyshop beyng one of the Counsell made to staÌd at the Counsell chamber doore waityng Doct. Buttes the kings Phisition a frend of the Archb. The Archbyshop called before the Counsell The CouÌsel beyng set agaynst the Archb. hee sheweth the kyngs Kyng appealeth from them The kynges wordes to the Counsell in defence of the Archbyshop The Lordes of the Counsell glad to be freÌds againe with the Archbyshâp The kyng a great supporter of Cranmer The Lord CroÌwels wordes to the Archbyshop The true and goâly doctrine of the Sacrament in fiue bookes set forth by the Archb. of Canterbury An explication of StepheÌ Gardiner agaynst Cranmer Archbyshop of CaÌt. ManâtaltameÌte repostum Iudicium paridis spraetaeque inniria matris Virg. AEneid 1. This Doctour Thornton was after the Byshop of Douer a cruell wicked persecuter This Byshop was Doctour Heath Byshop after of Yorkâ Cranmer condemned of treason Cranmer released of treason and accused of heresie Cranmer had to Oxford Of this condeÌnation read in the last ãâã pag. 1554. The Archbyshop contented to recant Causes mouyng the Archbyshop to geue with the tyme. The Queenâs hart set agaynst Cranmer The Queene conferreth with Doct. Cole about Cranmers burnyng L. William of Thame L. ShaÌdoys Syr Thomas Bridges Syr Iohn Browne appourted to be at Cranmers execution Cranmer writteth subscribeth the Articles with his owne handes Doct. Cranmer brought to D. Coles SerinoÌ Doct. Cranmer set vpoÌ a stage Doct. Coles Sermon deuided into three partes The summe effect of Doct. Coles Sermon at Oxford If Cole gaue this iudgement vpon Cranmer wheÌ hee had repented what iudgement is then to be geueÌ of Cole whiche alwayes hath pââdured in errour and neuer yet repented If all heretickes in England should be burned where should Doct. Cole haue bene ere now Lex non aequalitatis sed iâiquitatis No state in this earth so hye nor so sure but it may fall Doct. Cole encourageth the Archb. to take his death patiently 1. Cor. 10. Doct. Cole reioyseth in the Archbyshops conuersion bât that reioysing lasted not long Dirâges and Masses promised for Cranmers soule The teares of the Archb. Cranmer required to declare his fayth CraÌmer willing to declare his fayth The wordes of the Archb. to the people The Prayer of the Archb. The last words of exhortatioÌ of the Archb. to the people Exhortation to contempt of the world Exhortation to obedience Exhortation to brotherly loue Exhortation to rich meÌ of this world mouyng them to charitable almes Luke 18. 1. Iohn 3. The Archb. declareth the true coÌfession of his fayth without all colour or dissemblyng The Archb. reuoketh his former recantation and repenteth the same The Archb. refuseth the Pope as Christes enemy and Antichrist The Archb. standeth to his booke written agaynst Wincester The expectation of the Papistes deceaued The Popistes in a great chaffe agaynst the Archbyshop Cranmers aunswere to the Papistes Cranmer pulled downe from the stage Cranmer led to the fire The Archb. brought to the place of execution M. Ely refuseth to geue his haÌd to the Archb. The Archb. tyed to tht âââke Cranmer putteth his right haÌd which subscribed first into the ârâ The last wordâ of Cranmer at his death The Friers lying report of Cranmer I would as much as may be do my due to the matter and him also The craft of winchester in the beginnyng The summe of the booke Because the author pretendeth a defence of the catholick faith it were reason to know what it is The effect of that this author calleth his faith Untrue report Bread wine water be not holy but holy tokens They be not bare tokens Christ is preseÌt in his sacramentes A catholike fayth Thus authors fayth hath no point of a catholike fayth Untrue report Scripture in letter fauoureth not thus autors fayth My doctrine is catholike by your owne description