he had with his Apostles the night before his death at which time as Mathew sayth When they were eating Iesus tooke bread and when he had geuen thankes he brake it and gaue it to his disciples and sayd Take eate this is my body And he tooke the cup and when hee had geuen thankes he gaue it to them saying Drinke ye all of this for this is my bloud of the new testament that is shed for many for the remission of sinnes But I say vnto you I will not drinke hence forth of this fruite of the vine vntill that day whē I shall drinke it new with you in my fathers kingdome This thing is rehearsed also of S. Marke in these wordes As they did eate Iesus tooke bread and when he had blessed he brake it and gaue it to them and sayd Take eate this is my body and taking the cup when he had geuen thankes he gaue it to them and they all dranke of it and he sayd to them This is my bloud of the new testament which is shed for many verely I say vnto you I will drinke no more of the fruit of the vine vntill that daye that I drinke it new in the kingdome of God The Euangelist S. Luke vttereth this matter on this wise When the houre was come he sate down and the twelue Apostles with hym And he said vnto them I haue greatly desired to eate this Pascha with you before I suffer For I say vnto you hēceforth I will not eat of it any more vntil it be fulfilled in the kingdome of God And he toke the cuppe and gaue thankes and sayd Take this and deuide it among you For I say vnto you I will not drinke of the fruit of the vine vntill the kingdome of God come And he toke bread and when hee had geuen thankes he brake it and gaue it vnto them saying This is my body which is geeuen for you This doe in remembrance of me Likewise also when he had supped he toke the cup saying This cup is the new testament in my bloud which is shedde for you Hitherto you haue herd all that the euangelistes declare that Christ spake or did at his last supper concerning thinstitutiō of the communion and sacramēt of his body and bloud Now you shall here what S. Paul sayth concerning the same in the tenth chapter of the first to the Corinthians where he writeth thus Is not the cuppe of blessing which we blesse a communion of the bloud of Christ Is not the bread which we breake a communion of the body of Christ We being many are one bread one body For we al are partakers of one bread and one cuppe And in the eleuenth he speaketh on this manner That which I deliuered vnto you I receaued of the Lord. For the Lord Iesus the same night in the which he was betrayed toke bread and when he had geuen thankes he brake it and sayd Take eate this is my body which is broaken for you doe this in remembrance of me Likewise also he tooke the cuppe when Supper was done saying This cup is the new testament in my bloud Doe this as often as ye drinke it in remembrance of me for as oft as you shal eate this bread and drinke this cup you shew forth the Lords death til he come Wherfore who soeuer shall eat of this bread or drinke of this cuppe vnworthely shal be gilty of the body bloud of the Lord. But let a man examine him selfe and so eat of the bread and drinke of the cuppe For he that eateth and drinketh vnworthely eateth and drinketh his own damnation because he maketh no difference of the Lordes body For this cause many are weake and sicke among you many doe sleepe By these wordes of Christ rehearsed of the Euangelistes and by the doctrine also of Saint Paule which he confesseth that he receaued of Christ two thinges specially are to be noted First that our Sauiour Christ called the materiall bread which he brake his body the wine which was the fruit of the vine his bloud And yet he spake not this to the intent that men should thinke that the material bread is his very body or that his very body is materiall bread Neither that wine made of grapes is his very bloud or that his very bloud is wine made of grapes But to signifie vnto vs as S. Paul sayth that the cuppe is a communion of Christes bloud that was shed for vs and the bread is a communion of his flesh that was crucified for vs. So that although in the truth of his humain nature Christ be in heauen and sitteth on the right hand of God the Father yet whosoeuer eateth of the bread in the Supper of the Lord according to Christes institution and ordinaunce is assured of Christes own promise and testament that he is a member of his body and receaueth the benefites of his passion which he suffered for vs vpon the crosse And likewise he that drinketh of that holy cuppe in the Supper of the Lord according to Christes institution is certified by Christes legacy and testament that he is made partaker of the bloud of Christ which was shed for vs. And this ment S. Paule when he sayth is not the cup of blessing which we blesse a communion of the bloud of Christ Is not the can bread which we breake a cōmunion of the body of Christ so that no man contēne or lightly esteeme this holy cōmuniō except he contēne also Christs body and bloud and passe not whether he haue any felowship with him or no. And of those men S. Paule saith that they eate and drink their own damnation because they esteme not the body of Christ. The second thing which may be learned of the forsaid wordes of Christe and S. Paule is this that although none eateth the body of Christ and drinketh hys bloud but they haue eternall life as apereth by the wordes before recited of S. Iohn yet both the good and the bad doe eate and drynke the bread and wine which be the Sacramentes of the same But beside the Sacramentes the good eate euerlasting life the euill euerlasting death Therfore S. Paule sayth Who soeuer shall eate of the bread or drinke of the cup of the Lord vnworthely he shal be gilty of the body and bloud of the Lord. Here S. paul saith not that he that eateth the bread or drinketh the cup of the Lord vn worthely eateth drinketh the body bloud of the Lord but is gilty of the body bloud of the Lord. But what he eateth drynketh S. Paul declareth saying he that eateth drinketh vnworthely eateth drinketh his own dānatiō thus is declared the sum of al that scripture speketh of the eating drinking both of the body bloud of Christ also of the sacramēt of the same And as these thinges be most certaynly true
because they be spoken by Christ hym selfe the auctor of all truth and by hys holy Apostle S. Paule as he receaued them of Christ so all doctrines contrary to the same be moste certaynly false and vntrue and of al Christen men to be eschued because they be contrary to Gods word And all doctrine concerning this matter that is more then this which is not grounded vpon Gods word is of no necessity neither ought the peoples heads to be busied or their consciences troubled with the same So that thinges spoken and done by Christ and written by the holy Euangelists and S Paule ought to suffice the fayth of Christian people as touching the doctrine of the Lordes Supper and holy communion or sacrament of his body and bloud Which thing being well considered and wayed shall be a iust occasion to pacifie and agree both parties as well them that hetherto haue contemned or lightly esteemed it as also them which haue hetherto for lacke of knowledge or otherwise vngodly abused it Christ ordeyned the Sacrament to moue and stirre all men to frendshippe loue and concord and to put away all hatred variance and discord and to testifie a brotherly and vnfained loue between all them that be the members of Christ But the deuil the enemy of Christ and of all his members hath so craftely iugled herein that of nothing riseth so much contention as of this holy Sacrament God graunt that al contention set aside both the parties may come to this holy communiō with such a liuely faith in Christ and such an vnfained loue to all Christes members that as they carnallye eate with their mouthes this Sacramentall bread and drink the wine so spiritually they may eate and drink the very flesh and bloud of Christ which is in heauen and sitteth on the right hand of his father And that finally by his meanes they may enioy with him the glory and kingdome of heauen Amen Winchester Now let vs consider the tertes of the Euangelistes and S. Paul which be brought in by the Author as followeth When they were eating Iesus tooke bread and when he had geuen thankes he brake it gaue it to his disciples and sayd Take eate this is my body And he tooke the cuppe and when he had geuen thanks he gaue it to them saying Drinke ye all of this for this is my bloud of the new testament that is shed for many for the remission of sinnes But I say vnto you I will not drinke henceforth of this fruite of the vine vntill that day when I shall drinke it new with you in my fathers kingdome As they did eate Iesus tooke bread and when he had blessed he brake it and gaue it to them and said Take eate this is my body And taking the cup when he had geuen thankes he gaue it to them and they all dranke of it and he said vnto them This is my bloud of the new testament which is shed for many Uerely I say vnto you I wil drink no more of the fruite of the vine vntill that day that I drinke it new in the kingedome of God When the houre was come he sate downe and the twelue Apostles with him and he sayd vnto them I haue greatly desired to eate this Pascha with you before I suffer for I say vnto you henceforth I wil not eate of it any more vntill it be fulfilled in the kingdome of God And he tooke the cup and gaue thankes and sayd Take this and deuide it among you for I say vnto you I wil not drinke of the fruit of the vine vntil the kingdome of God come And he tooke bread and when he had geuen thankes he brake it and gaue it vnto them saying This is my body whith is geuen for you this doe in remembrance of me Likewise also when he had supped he tooke the cup saying This cuppe is the new testament in my bloud which is shed for you Is not the cup of blessing which we blesse a communion of the bloud of Christ Is not the bread which we break a communion of the body of Christ We being many are one bread and one body for we are all partakers of one bread and of one cup. That which I deliuered vnto you I receaued of the Lord. For the Lord Iesus the same night in the which he was betrayed tooke bread and when he had geuen thanks he brake it and sayd Take eate this is my body which is broaken for you doe this in remembrance of me Likewise also he tooke the cup when supper was done saying This cup is the new testament in my bloud Doe this as often as ye drink it in remembrance of me for as often as you shall eate this bread and drinke of this cup ye shew forth the Lordes death till he come wherefore who soeuer shall eat of this bread or drinke of this cup vnworthely shall be gilty of the body and bloud of the Lord. But let a man examine himselfe and so eate of the bread and drink of the cup. For he that eateth and drinketh vnworthely eateth and drinketh his own damnation because he maketh no difference of the Lordes body For this cause many are weake and sicke among you and many doe sléepe After these tertes brought in the author doth in the 4. chap. begin to trauers Christes intent that he intended not by these wordes this is my body to make the bread his body but to signifie that such as receaue that worthely be members of Christes body The catholick church acknowledging Christ to be very God and very man hath from the beginning of these textes of scripture confessed truely Christes intent and effectuall miraculous worke to make the bread his body and the wine his bloud to be verely meate and verely drinke vsing therin his humanitie wherewith to féede vs as he vsed the same wherewith to redéeme vs and as he doth sanctifie vs by his holy spirite so to sanctifie vs by his holy diuine flesh and bloud and as life is renued in vs by the gift of Christes holy spirite so life to be increased in vs by the gift of his holy flesh So as he that beléeueth in Christ and receaueth the Sacrament of beliefe which is Baptisme receaueth really Christes spirite And likewise he that hauing Christes spirite receaueth also the Sacrament of Christes body and bloud Doth really receaue in the same and also effectually Christes very body and bloud And therfore Christ in the institution of this Sacrament sayd deliuering that he consecrated This is my body c. And likewise of the cuppe This is my bloud c. And although to mannes reason it séemeth straunge that Christ standing or sitting at the table should deliuer them his body to be eaten Yet when we remember Christ to be very God we must graunt him omnipotent and by reason therof represse in our thoughtes all imaginations how it might be and consider Christes
neighboures and cause him to put out of his hart all enuy hatred and malice and to graue in the same all amity frendshippe and concord he deceaueth him selfe if he thinke that he hath the spirite of Christ dwelling within him But all these foresayd godly admonitions exhortations and comforts doe the Papistes as much as lyeth in them take away from all christen people by their transubstantiation For if we receaue no bread nor wine in the holy Communion then all these lessons and comfortes be gone which we should learne and receaue by eating of the bread and drinking of the wine and that fantasticall imagination geueth an occasion vtterly to subuert our wholl faith in Christ. For seeing that this Sacrament was ordeyned in bread and wine which be foodes for the body to signifie and declare vnto vs our spirituall foode by Christ then if our corporal feeding vpon the bread and wine be but fantasticall so that there is no bread nor wine there in deede to feede vpon although they appeare there to be then it doth vs to vnderstand that our spirituall feeding in Christ is also fantastical and that in deede we feede not of him which sophistry is so deuilish and wicked and so much iniurious to Christ that it could not come from any other person but only from the Deuill himselfe and from his specyall minister Antichrist The eight thing that is to be noted is that this spiritual meat of Christs body and bloud is not receaued in the mouth and digested in the stomack as corporall meates and drinkes commonly be but it is receaued with a pure hart and a sincere fayth And the true eating and drinking of the said body and bloud of Christ is with a constant and liuely faith to beleeue that Christ gaue his body and shed his bloud vpon the crosse for vs and that he doth so ioyne and incorporate him selfe to vs that he is our head and we his members and flesh of his flesh and bone of his bones hauing him dwelling in vs we in him And herein standeth the wholl effecte and strength of this Sacrament And this faith God worketh inwardly in our hartes by his holy Spirit confirmeth the same outwardly to our eares by hearing of his worde and to our other sences by eating and drinking of the Sacramentall bread and wine in his holy Supper What thing then can be more comfortable to vs then to eate this meate drinke this drinke whereby Christ certifieth vs that we be spiritually truely fed and nourished by him and that we dwell in him and he in vs. Can this be shewed vnto vs more plainly then when he sayth him selfe He that eateth me shall liue by me Wherefore who so euer doth not contemne the euerlasting life how can he but highly esteeme this Sacrament how can he but imbrace it as a sure pledge of his saluation And when he seeth godly people deuoutly receaue the same how can he but be desirous oftentimes to receaue it with them Surely no man that well vnderstandeth and diligently wayeth these thinges can be without a great desire to come to this holy Supper All men desire to haue Gods fauour and when they know the contrary that they be in his indignation and cast out of his fauour what thing can comfort them how be their minds vexed what trouble is in their consciences all Gods creatures seeme to be against them and doe make them afrayd as thinges being ministers of Gods wrath and indignation towardes them and rest or comforte can they finde none neither within them nor without them And in this case they doe hate as well God as the Deuill God as an vnmercifull and extreeme Iudge and the Deuill as a most malicious and cruell tormentor And in this sorrowfull heauines holy Scripture teacheth them that our heauenly Father can by no meanes be pleased with thē again but by the Sacrifice and death of his only begotten Sonne whereby God hath made a perpetuall amity and peace with vs doth pardon the sinnes of them that beleue in him maketh them his children and geueth them to his first begotten Sonne Christ to be incorporate into him to be saued by him and to be made heires of heauen with him And in the receauing of the holy Supper of our Lord we be put in remembrance of this his death and of the wholl mistery of our redemption In the which Supper is made mention of his testament and of the aforesaid communion of vs with Christ and of the remission of our sinnes by his Sacrifice vpon the Crosse. Wherfore in this Sacrament if it be rightly receaued with a true faith we be assured that our sinnes be forgiuen and the league of peace and the Testament of God is confirmed betwene him and vs so that who so euer by a true fayth doth eate Christs flesh and drink his bloud hath euerlasting life by him Which thing whē we feele in our hartes at the receauing of the Lords supper what thing can be more ioyfull more pleasaunt or more comfortable vnto vs. All this to be true is most certayne by the wordes of Christ him selfe whē he did first institute his holy Supper the night before hys death as it appeareth as well by the wordes of the Euangelistes as of S. Paule Do this sayth Christ as often as you drinke it in remembraunce of me And S. Paule sayth As often as you eate this bread and drinke this cup you shall shew the Lordes death vntill he come And agayne Christ sayd This cup is a newe testament in myne own bloud which shall be shed for the remission of sinnes This doctrine here recyted may suffice for all that be humble and Godlye and seeke nothing that is superfluous but that is necessary and profitable And therfore vnto such persons may be made here an ende of this booke But vnto them that be contentious Papistes and Idolaters nothing is inough And yet because they shall not glory in their subtill inuentions and deceiuable doctrine as though no man were able to aunswere them I shall desire the readers of patience to suffer me a litle while to spende some time in vayne to confute their most vaine vanities And yet the time shal not be al together spent in vain for thereby shall more clearely appeare the light from the darcknes the truth from false sophisticall subtilties and the certaine worde of God from mens dreames and phantasticall inuentions ALthough I neede make no further aunswere but the rehearsall of my wordes yet thus much will I aunswere that where you say that I speake some wordes by the way not tollerable if there had bene any suche they should not haue fayled to be expressed and named to their reproche as other haue bene Wherfore the reader may take a day with you before he beleue you when you reproue me for vsing some intollerable wordes and in conclusion name not one of them And as
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 tâ—â— 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 SacrameÌ„tall 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 SacrameÌ„t 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 â—apistes 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
from place to place he spake of him selfe that thing which was to be vnderstand of the arke And Christ him selfe often tymes spake in similitudes parables and figures as whan he sayd The field is the world the enemy is the diuell the seed is the word of God Iohn is Helias I am a vyne and you be the branches I am bread of lyfe My father is an husband man and he hath his fan in his hand and will make cleane his flower and gather the wheate into his barne but the chaffe he will cast into euerlasting fyre I haue a meat to eat which you know not Woorke not meat that perisheth but that indureth vnto euerlasting life I am a good shepherd The sonne of man will set the shepe at his right hād and the goates at his left hād I am a dore one of you is the deuyll Whosoeuer doeth my fathers will he is my brother sister and mother And when he sayd to his mother and to Iohn This is thy sonne this is thy mother These with an infinite number of lyke sentences Christ spake in Parables Metaphores tropes and figures But chiefly when he spake of the sacramētes he vsed figuratiue speaches As whan in Baptisme he sayd that we must be baptised with the holy ghost meaning of spirituall baptisme And like speach vsed S. Iohn the Baptiste saying of Christ that he should baptise with the holy ghost and fier And Christ sayd that we must be borne agayn or else we can not see the kingdom of God And sayd also Whosoeuer shall drincke of that water which I shall geue him he shall neuer be drye agayn But the water which I shall geue him shall be made with in him a well which shall spring into euerlasting life And S. Paule sayth that in baptisme we cloth vs with Christ and be buried with him This baptisme and washing by the fyre and the holy ghost this new birth this water that springeth in a man and floweth into euerlasting life and this clothing and buriall can not be vnderstand of any materiall baptisme materiall washing materiall birth clothing and buriall but by translation of thinges visible into thinges inuisible they must be vnderstand spiritually and figuratiuely After the same sort the mistery of our redemption and the passion of our sauiour Christ vpon the crosse as well in the new as in the ould testament is expressed and declared by many figures and figuratiue speaches As the pure Paschall lambe without spot signified Christ. The effusion of the lambes bloud signified the effusion of Christes bloud And the saluation of the Children of Israell from temporall death by the lambes bloud signified our saluation from eternall death by Christes bloud And as almightie God passing through Egypt killed all the Egiptians heires in euery house and left not one aliue and neuerthelesse he passed by the children of Israels houses where he sawe the Lambes bloud vpon the dores and hurted none of them but saued them all by the meanes of the Lambes bloud so likewise at the last iudgement of the whole world none shall be passed ouer and saued but that shall be found marked with the bloud of the most pure and immaculat lambe Iesus Christ. And for as much as the shedding of that lambes bloud was a token and figure of the shedding of Christes bloud than to come and for as much also as all the sacramentes and figures of the olde testament ceased and had an end in Christ least by our great vnkindnes we should peraduenture be forgetfull of the great benefite of Christ therfore at his last supper when he toke his leaue of his Apostles to depart out of the world he did make a new will and testament wherin he bequethed vnto vs cleane remission of all our sinnes and the euerlasting inheritaunce of heauen And the same he confirmed the next day with his owne bloud and death And least we should forget the same he ordayned not a yearly memory as the Pascall lambe was eaten but once euery year but a dayly remembrance he ordeined therof in bread and wine sanctified and dedicated to that purpose saying This is my body This cuppe is my bloud which is shed for the remission of sinnes Do this in remembrance of me Admonishing vs by these wordes spoken at the making of his last will and testament and at his departing out of the world bicause they should be the better remembred that whensoeuer we do eat the bread in his holy supper and drinke of that cuppe we should remember how much Christ hath done for vs and how he dyed for our sakes Therfore sayth S. Paule As often as ye shall eat this bread and drinke the cuppe you shall shewe forth the Lordes death vntill he come And forasmuch as this holy bread broken and the wine deuided do represent vnto vs the death of Christ now passed as the killing of the Pascall Lambe did represent the same yet to come therfore our sauiour Christ vsed the same manner of speach of bread and wine as God before vsed the Paschall Lambe For as in the old testament God sayd this is the Lordes passeby or passouer euen so sayth Christ in the new Testament This is my body This is my bloud But in the old mistery and sacrament the Lambe was not the Lordes very Passeouer or passing by but it was a figure which represented his passing by So likewise in the new Testament the bread and wine be not Christes very body and bloud but they be figures which by Christes institution be vnto the godly receauers therof Sacramentes tokens significations and representations of his very flesh and bloud instructing their fayth that as the bread and wine fede them corporally and continue this temporall lyfe so the very flesh and bloud of Christ feedeth them spiritually and giueth euerlasting lyfe And why should any man think it strange to admit a figure in these speches This is my body This is my bloud seing that the communication the same night by the Papistes owne confessions was so full of figuratiue speaches For the Apostles spake figuratiuely when they asked Christ where he would eat his passeouer or passeby And Christ him selfe vsed the same figure when he sayd I haue much desired to eate this passeouer with you Also to eat Christes body and to drink his bloud I am sure they will not say that it is taken properly to eate and drink as we doe eate other meates and drinkes And when Christ sayd This cup is a new testament in my bloud here in one sentence be two figures one in this word cup which is not taken for the cup it selfe but for the thing conteined in the cup an other is in this word testament for neither the cup nor the wine contayned in the cup is Christes testament but is a token signe and figure wherby is
if the very flesh of Christ were not in the sacrament truely present which is as much to say as in substaunce present if it were not in deede present that is to say really present if it were not corporally present that is to say the very body of Christ there present God and man If these truthes consenting in one were not there S. Augustine would neuer haue spoken of adoration there No more he doth sayth this author there but in heauen let S. Augustines wordes quoth I be iudge which be these No man eateth that flesh but he first worshippeth it It is found out how such a footestoole of the Lordes foot should be worshipped and not onely that we do not sinne in worshipping but we do sinne in not worshipping it These be S. Augustines wordes which I sayd before can not be drawen to an vnderstanding of the worshipping of Christes flesh in heauen where it remayneth continually glorified and is of all men christened continually worshipped For as S. Paule sayth Christ is so exalted that euery tongue should confesse that our sauiour Christ is in the glory of his father So as the worshipping of Christ there in the estate of his glory where he reigneth hath neither afore ne after but an euer continuall worshipping in glory Wherfore S. Augustine speaking of a before must be vnderstanded of the worshipping of Christes flesh present in the Sacrament as in the dispensation of his humility which Christ ceaseth not to do reigning in glory for although he hath finished his humble pafible conuersation yet he continueth his humble dispensation in the perfection of his misticall body and as he is our inuisible priest for euer and our aduocate with his father and so for vs to him a mediator to whom he is equall so doth he vouchsafe in his supper which he continueth to make an effectuall remembraunce of his offering for vs of the new Testament confirmed in his bloud and by his power maketh him selfe present in this visible Sacrament to be therein of vs truely eaten and his bloud truely drunken not onely in fayth but with the truth and ministery of our bodely mouth as God hath willed and commaunded vs to do which presence of Christ in this humility of dispensation to releaue vs and feed vs spiritually we must adore as S. Augustine sayth before we eate and we do not sinne in adoring but we sinne in not adoring remembring the diuine nature vnite vnto Christes flesh and therfore of flesh not seuered from the godhead Which admonishment of S. Augustine declareth he ment not of the worshipping of Christes flesh in heauen where can be no danger of such a thought where all tōgues confesse Christ to be in the glory of his father of which Christ as he is there in glory continually to be worshipped it were a colde saying of S. Augustine to say wee doe not sinne in worshipping Christ in heauen but sinne in not worshipping him as though any coulde haue doubted whether Christe shoulde bee worshipped in his humanitye in heauen being inseparably vnite to the diuinity And when I say in his humanity I speake not properly as that mistery requireth for as Christes person is but one of two perfite natures so the adoration is but one as Cirill declareth it and therfore abhorreth the addition of a sillable to speake of coadoration And will this author attribute to S. Augustine such a grossenes to haue written and giuen for a lesson that no man sinneth to worship Christes flesh in heauen reigning in glory wherfore taking this to be so farre from al probabilitie I sayd before these words of S. Augustine can not be drawen with any tenters to stretch so farre as to reach to heauen where euery christian man knoweth and professeth the worshipping of Christ in glory as they be taught also to worship him in his dispensation of his humility when he maketh present him selfe in this Sacrament whome we should not receaue into our mouth before we adore him And by S. Augustines rule we not onely not sinne in adoring but also sinne in not adoring him Caunterbury WHere you speake of the adoration of Christe in the Sacrament saying that if he were not there present substancially really and corporally S. Augustine would neuer haue spoken of adoration there in this word there you vse a great doublenes and fallax for it may be referred indiferently eyther to the adoration or to the presence If it be referred to the presence than it is neyther trew nor S. Augustine sayth no such thing that Christ is really substancially and corporally present there If it be referred to the worshipping than it is trew according to S. Augustines mynd that there in the receauing of the sacrament in spirite and truth we glorify and honor Christ sitting in heauen at his fathers right hand But to this adoration is required no reall substanciall and corporall presence as before I haue declared for so did Iacob worship Christ before he was borne and all faythfull christen people do worship him in all places where soeuer they be although he carnally and corporally be farre distant from them As they dayly honor the father and pray vnto him and yet say Qui es in coelis confessing him to be in heauen And therfore to auoyd all the ambiguitie and fallax of your speach I say that we being here do worship here Christ being not corporally here but with his father in heauen And although all christen men ought of duety continually to worship Christ being in heauen yet bicause we be negligent to doe our duties therin his word and sacramēts be ordeined to prouoke vs therunto So that although otherwise we forgat our dutyes yet when we come to any of his sacraments we should be put in remembrance thereof And therfore sayd Christ as S. Paule writeth As often as you shall eate this bread and drincke this cup shew forth the lordes death vntill he come And do this sayd Christ in remembraunce of me And the worshipping of Christ in his glory should be euer continuall without eyther before or after Neuertheles forasmuch as by reason of our infirmity ingratitude malice and wickednes we go farre from our offices and dueties herein the sacraments call vs home agayne to do that thing which before we did omit that at the least we may do at some tyme that which we should doe at all tymes And where you speake of the humiliatiō of Christ in the sacrament you speake without the booke For the scripture termeth not the matter in that sort but calleth his humiliation only his incarnation and conuersation with vs here in earth being obedient euen vnto death and for that humiliation he is now from that tyme forward exalted for euer in glory And you would plucke him downe from his glory to humiliation agayne And thus is Christ intreated when he commeth to the handling of ignoraunt lawyers blynd sophisters and
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 attēpt next out of order to impugne My words be these Now this matter of Transubstantiatiō 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 Sacramēt thereof wherin is no lesse cōtentiō thē 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
wherupoÌ„ we might coÌ„clude that Christ did in this mortal life but in one particular momeÌ„t of time offer him self to the father to what purpose you bring forth this momeÌ„t of time I caÌ„not tell for I made no meÌ„tâ—on therof but of the day of his death the scripture saith plainly that as it is ordained for euerye man to dye but once so Christe was offered but once And saith further that sinne is not forgeueÌ„ but by effusioÌ„ of bloud therefore if Christ had ben offered many times he should haue dyed many times And of any other offering of Christes body for sin the scripture speaketh not For although S. Paul to the PhillippiaÌ„s speaketh of the humiliatioÌ„ of Christ by his incarnatioÌ„ so to worldly miseries afflictioÌ„s eueÌ„ vnto death vpoÌ„ the crosse yet he calleth not euery humiliatioÌ„ of Christ a sacrifice oblatioÌ„ for remissioÌ„ of sin but onely his oblatioÌ„ vpoÌ„ good Fryday which as it was our perfect redeÌ„ptioÌ„ so was it our perfect recoÌ„ciliatioÌ„ propitiatioÌ„ satisfactioÌ„ for sinne And to what purpose you make here a long processe of our sacrifices of obedience vnto Gods coÌ„mauÌ„demeÌ„ts I caÌ„not deuise For I declare in my last booke that all our whole obedience vnto Gods will a commauÌ„demeÌ„ts is a sacrifice acceptable to God but not a sacrifice propitiatory for the sacrifice Christ onely made and by that his sacrifice all our Sacrifices be acceptable to God without that none is acceptable to him And by those sacrifices al christeÌ„ people offer theÌ„selues to God but they offer not Christ again for sin for that did neuer creature but Christ him self alone nor he neuer but vpoÌ„ good Fryday For although he did institute the night before a remeÌ„brance of his death vnder the SacrameÌ„ts of bread wine yet he made not at that time the sacrifice of our redeÌ„ptioÌ„ satisfaction for our sinnes but the next day following And the declaration of Christ at his last supper that he would suffer death was not the cause wherfore Ciprian sayd that Christ offered himselfe in his supper For I reade not in any place of Ciprian to my remeÌ„brance any such wordes that Christ offered himselfe in his supper but he saith that Christ offered the fame thing whiche Melchisedech offered And if Ciprian say in any place that Christ offered himself in his supper yet he sayd not that Christ did so for this cause that in his supper he declared his death And therfore here you make a deceitful fallax in sophistry pretending to shew that thing to be a cause which is not the true cause in deede For the cause why Ciprian and other olde authors say that Christ made an oblation and offering of him selfe in his last supper was not that he declared there that he would suffer death for that he had declared many times before but the cause was that there he ordained a perpetuall memory of his death which he would all faithfull christeÌ„ people to obserue froÌ„ time to time remembring his death with thankes for his benefites vntill his comming again And therfore the memoriall of the true sacrifice made vpon the crosse as S. Augustine saith is called by the name of a sacrifice as a thing that signifyeth an other thing is called by the name of the thing which it signifyeth although in very deede it be not the same And the long discourse that you make of Christes true presence and of the true eating of him and of his true assisting vs in our doing of his commaundement all these be true For Christes flesh bloud be in the sacrament truely present but spiritually and sacramentally not carnally and corporally And as he is truely present so is he truely eaten and dronken and assisteth vs. And he is the same to vs that he was to them that saw him with their bodely eyes But where you say that he is as familiare with vs as he was with theÌ„ here I may say the French terme which they vse for reuerence sake Saue vostre grace And he offered not him selfe then for them vpon the crosse and now offereth himself for vs daily in the Masse but vpon the crosse he offered him selfe both for vs and for them For that his one sacrifice of his body than onely offered is now vnto vs by fayth as auailable as it was then for them For with one sacrifice as S. Paul saith he hath made perfect for euer them that be sanctifyed And where you speake of the participation of Christes flesh and bloud if you meane of the sacramentall participatioÌ„ onely that therby we be ascertayned of the regeneration of our bodies that they shall liue and haue the fruition of God with our soules for euer you be in an horrible errour And if you meane a spirituall participation of Christes body and bloud then all this your processe is in vaine and serueth nothing for your purpose to proue that Christes flesh and bloud be corporally in the sacrament vnder the formes of bread and wine and participated of them that be euill as you teach which be no whit therby the more certain of their saluation but of their damnation as S. Paul saith And although the holy supper of the Lord be not a vain or phantasticall supper wherein thinges should be promised which be not performed to them that worthely come thereunto but Christes flesh and bloud be there truely eaten and dronken in deede yet that misticall supper can not be without misteries and figures And although wee feede in deede of Christes body and drinke in deed his bloud yet not corporally quantitatiuely and palpably as we shal be regenerated at the resurrection and as he was betrayed walked here in earth and was very man And therfore although the thinges by you rehearsed be all truely done yet all be not done after one sort and fashion but some corporally and visibly some spiritually and inuisibly And therfore to al your comparisons or similitudes here by you rehearsed if there be geuen to euery one his true vnderstanding they may be so graunted all to be true But if you will linke all these together in one sort and fashioÌ„ and make a chaine thereof you shall farre passe the bondes of wanton reason making a chaine of golde and copper together confounding and mixing together corporall and spiritual heauenly and earthly thinges and bring all to very madnes and impiety or plaine and manifest heresy And because one single error pleaseth you not shortly after you linke a number of errors almost together in one senteÌ„ce as it were to make an whole chaine of errors saying not onely that Christes body is verely present in the celebratioÌ„ of the holy supper meaning of corporal presence but that it is also our very sacrifice and sacrifice propitiatory for all the sinnes of the world and that it is the onely sacrifice of the church and that it is the pure aud cleane
But all this is spoken quite besides the matter and serueth for nothing but to cast a myst before mens eyes as it semeth you seeke nothing els thorow your whole booke And this your doctrine hath a very euill smacke that spirite and life should fall vppon naughty men although for theyr malice it tary not For by this doctrine you ioyne togither in one man Christ and Beliall the spirite of God and the spirite of the diuell lyfe and death and all at one tyme which doctrine I will not name what it is for all faythfull men know the name right well and detest the same And what ignoraunce can be shewed more in him that accoumpteth himselfe learned then to gather of Christes wordes where her sayth his wordes be spirit and life that spirit and lyfe should be in euill men because they heare his wordes For the wordes which you recyte by and by of S. Augustin shew how vayne your argument is when he sayth The wordes be spirite and life but not to thee that doest carnally vnderstand them What estimation of learning or of truth would you haue men to conceaue of you that bring such vnlearned argumentes wherof the inuadilitie appeareth within six lynes after Which must nedes declare in you either much vntruth and vnsincere proceding or much ignoraunce or at the least all exceding forgetfulnes to say anythyng reproued agayn within six lynes after And if the promises of God as you say be not disapoynted by our infidelitie then if euyll men eate the very body of Christ and drink his bloud they must nedes dwell in Christ and haue Christ dwelling in them and by him haue euerlasting lyfe bycause of these promises of Christ Qui manducat meam carnem bibit meum sanguinem in memanet et ego in eo Et quimanducat meam carnem bibit meum sanguinem habet vitam aeternam He that eateth my flesh and drinketh my bloud hath euerlasting lyfe And he that eateth my flesh and drincketh my bloud dwelleth in me and I in him And yet the third promise Qui manducat me ipse viues propter me He that eateth me he shall also lyue by me These be .iij. promises of God which if they can not be disapoynted by our infidilitie then if euyll men eat the very body of Christ and drinke his bloud as you say they doe in the sacrament then must it nedes follow that they shall haue euerlasting life and that they dwell in Christ and Christ in them bicause our infidilitie say you can not disappoynt Goddes promises And how agreeth this your saying with that doctrine which you were wont earnestly to teach both by mouth and penne that all the promises of God to vs be made vnder condition if our infidilitie can not disappoynt Gods promises For then the promises of God must nedes haue place whether we obserue the condition or not But here you haue fetched a great compasse circuit vtterly in vayne to reproue that thing which I neuer denied but euer affirmed which is That the substaunce of the visible sacrament of the body and bloud of Christ which I say is bread and wine in the sacrament as water is in baptisme is all one substance to good and to badde and to both a figure But that vnder the fourme of bread and wine is corporally present by Christes ordinaūce his very body and bloud eyther to good or to ill that you neyther haue nor can proue yet thereupō would you bring in your conclusion here wherin you commit that folly in reasoning which is caled Petitio principij What neede you to make herein any issue when we agree in the matter For in the substance I make no diuersitie but I say that the substance of Christes body and bloud is corporally present neyther in the good eater nor in the euill And as for the substance of bread and wine I say they be all one whether the good or euill eate and drincke them As the water of Baptisme is all one whether Symon Peter or Symon Magus be christned therin and it is one word that to the euill is a sauoure of death and to the good is a sauoure of lyfe And as it is one Sonne that shineth vppon the good and the badde that melteth butter and maketh the earth harde one flower wherof the bee sucketh hony and the spyder poyson and one oyntment as Decumenius sayth that kylleth the bettyll and strengthneth the doue Neuerthelesse as all that be washed in the water be not washed with the holy spirite so all that eate the sacramentall bread eate not the very body of Christ. And thus you see that your issue is to no purpose except you would fight with your owne shadowe Now forasmuch as after all this vayne and friuolous consuming of wordes you begin to make answere vnto my profes I shall here reherse my profes and argumentes to the intent that the reader seyng both my profes and your confutations before his eyes may the better consider and geue his iudgement therein My forth booke begynneth thus THe grosse errour of the Papistes is Of the carnall eating and drinking of Christes flesh and bloud with our mouthes For they say that whosoeuer eate and drincke the sacramentes of bread and wine do eat and drincke also with theyr mouthes Christes very flesh and bloud be they neuer so vngodly and wicked persons But Christ him selfe taught cleane contrary in the sixt of Iohn that we eate not him carnally with our mouthes but spiritually with our fayth saying Verily verily I say vnto you he that beleueth in me hath euerlasting lyfe I am the bread of life Your fathers did eat Manna in the wildernes and dyed This is the bread that cam from heauen that who so euer shall eate therof shall not dye I am the liuely bread that cam from heauen If any man eat of this bread he shall liue for euer And the bread which I will geue is my flesh which I will geue for the lyfe of the world This is the most true doctrine of our sauiour Christ that whosoeuer eateth him shall haue euerlasting lyfe And by and by it followeth in the same place of S. Iohn more clearly Verely verely I say vnto you except you eat the flesh of the sonne of man and drincke his bloud you shall not haue life in you He that eateth my flesh and drinketh my bloud hath life euerlasting and I will rayse him agayne at the last day For my flesh is very meate and my bloud is very drincke He that eateth my flesh and drinketh my bloud dwelleth in me and I in him As the liuing father hath sent me and I liue by the father euen so he that eateth me shall liue by me This is the bread which came downe from heauen not as your fathers did eate Manna and are dead He that eateth this
onely into imaginations contrary to the truth of Gods word but also contrary to your selfe But let passe away these Papisticall inuentions and let vs humbly professe ourselues with all our Sacrifices not worthy to approche vnto God nor to haue any accesse vnto him but by that onely propitiatorie sacrifice which Christ onely made vpon the Crosse. And yet let vs with all deuotion with whole hart and mynde and with all obedience to Gods will come vnto the heauenly Supper of Christ thankyng him onely for propitiation of our sinnes In which holy Communion the act of the Minister and other be all of one sort none propitiatorie but all of laudes and thankes geuyng And such sacrifices be pleasaunt and acceptable to God as S. Paule sayth done of them that be good but they winne not his fauour and put away his indignation from them that be euill For such reconciliation can no creature make but Christ alone And where you say that to call the dayly offeryng a sacrifice satisfactorie must haue an vnderstādyng that signifieth not the action of the priest here you may see what a businesse and hard worke it is to patch the Papistes ragges together and what absurdities you fall into thereby Euen now you sayd that the acte of the Priestes must needes bee a Sacrifice propitiatorie and now to haue an vnderstandyng for the same you bee driuen to so shamefull a shift that you say either cleane contrary that it is not the action of the Priest but the presence of Christ or els that the action of the Priest is none otherwise satisfactorie then all other Christen mens workes be For otherwise say you the dayly Sacrifice in respect of the action of the Priest can not be called satisfactorie Wherefore at length knowledgyng your Popish doctrine to sound euill fauoredly you confesse agayne the true Catholicke teachyng that this speach is to be frequented and vsed that the onely immolation of Christ in him selfe vpon the aultar of the Crosse is the very satisfactorie Sacrifice for reconciliation of mankynde to the fauour of God And where you say that you haue not read the dayly sacrifice of Christs most precious body to be called a sacrifice satisfactory if you haue not read of satisfactory Masses it appeareth that you haue read but very little of the Schoole Authours And yet not many yeares agoe you might haue heard them preached in euery pardon But because you haue not read therof read Doctour Smithes booke of the sacrifice of the Masse and both your eares and eyes shal be full of it Whose furious blasphemies you haue with one sentēce here most truely reiected wherfore yet remaineth in you some good sparkes of the spirit that you so much detest such abhominatiō And yet such blasphemies you go about to salue and playster as much as you may by subtle and crafty interpretations For by such exposition as you make of the satisfactory singyng of the Priest in doyng his duetie in that he was required to do by this exposition he singeth aswell satisfactory in saying of Mattens as in saying of Masse for in both he doth his duetie that he required vnto and so might it be defended that the Player vpon the Orgaines playeth satisfactory when he doth his duety in playing as he is required And all the singyng men in the Church that haue wages thereto sing satisfactory aswell as the Priestes when they sing accordyng to that they be hyered vnto And then as one singyng man or player on the Orgaines receauyng a stipende of many men to play or sing at a certaine tyme if he do his duety satisfieth them all at once so might a priest sing satisfactory for many persons at one tyme which the teachers of satisfactory Masses vtterly condemne But if you had read Duns you would haue written more Clerkely in these matters then you now do Now let vs heare what you say further Winchester Where the Authour cityng S. Paul Englisheth him thus that Christes Priesthode can not passe from him to an other These wordes thus framed be not the simple and sincere expression of the truth of the text Whiche sayth that Christ hath a perpetuall Priesthode and the Gréeke hath a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Gréek Schooles expresse and expounde by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifiyng the Priesthode of Christ endeth not in him to go to an other by succession as in the tribe of Leui wher was amōg mortal men succession in the office of Priesthode but Christ liueth euer and therfore is a perpetuall euerlastyng Priest by whose authoritie Priesthode is now in this visible Church as S. Paule ordered to Timothe and Tite and other places also confirme which Priestes visible Ministers to our inuisible Priest offer the dayly Sacrifice in Christes Churche that is to say with the very presence by Gods omnipotencie wrought of the most precious body and bloud of our Sauiour Christ shewyng forth Christes death and celebratyng the memory of his Supper and death accordyng to Christes institution so with dayly oblation and sacrifice of the selfe same Sacrifice to kindle in vs a thankeful remēbraunce of all Christes benefites vnto vs. Caunterbury VVHere you find your selfe greued with my citing of S. Paul that Christes priesthood cannot passe from him to another which is not say you the truth of the text which meaneth that the Priesthood of Christ endeth not in him to go to an other by succession your manner of speach herein is so darke that it geueth no light at all For it semeth to signify that Christes priesthood endeth but not to goe to other by succession but by some other meanes which thing if you meane then you make the endles priesthood of Christ to haue an end And if you mean it not but that Christs priesthood is endles and goeth to no other by succession nor other wise then I pray you what haue I offended in saying that Christs priesthood cannot passe from him to an other And as for the greeke wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify any manner of succession whether it be by inheritance adoption election purchase or any other meanes And he that is instituted and inducted into a benefice after an other is called his successor And Erasmus calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod in alium transire non potest And so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify quod successione caret That is to say a thing that hath no succession nor passeth to none other And because Christ is a perpetuall and euerlasting priest that by one oblation made a full sacrifice of sinne for euer therfore his priesthood neither nedeth nor can passe to any other wherefore the ministers of Christes church be not now appoynted priests to make a new sacrifice for sinne as tho Christ had not done that at once sufficiently for euer but to preach abroad Christes sacrifice and to be ministers of his wordes
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 sacramēt 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 spokē at large in my third booke First in the
serue God and dwell in hym and haue him euer dwellyng in you What can be so heauy a burden as an vnquiet conscience to be in such a place as a man can not be suffered to serue God in Christes true Religion I lye be loth to depart from your kin and frendes remember that Christ calleth them his mother sisters and brethren that do his Fathers will Where we finde therefore God truely honored accordyng to his will there we can lacke neither frend nor kin If you be loth to depart for slaunderyng of Gods word remember that Christ when his houre was not yet come departed out of his countrey into Samaria to auoyde the malice of the Scribes and Phariseis and commaunded his Apostles that if they were pursued in one place they should flye to an other And was not Paule let downe by a basket out at a window to auoyde the persecution of Areta And what wisedome and policie he vsed from tyme to tyme to escape the malice of his enemies the Actes of the Apostles doe declare And after the same sorte did the other Apostles albeit wheÌ„ it came to such a poynt that they could no longer escape daunger of the persecutours of Gods true Religion than they shewed them selues that their flyeng before came not of feare but of godly wisedome to doe more good that they would not rashly without vrgent necessitie offer them selues to death whiche had bene but a temptation of God Yea when they were apprehended and could no longer auoyde then they stoode boldly to the profession of Christ then they shewed how litle they passed of death how much they feared God more then men how much they loued and preferred the eternall life to come aboue this short and miserable lyfe Wherfore I exhort you aswell by Christes commaundement as by the example of him and his Apostles to withdraw your selfe from the malice of your and Gods enemyes into some place where God is most purely serued which is no slauÌ„dering of the truth but a preseruyng of your selfe to God and the truth and to the societie and comfort of Christes litle flocke And that you will doe do it with speede least by your owne follie you fall into the persecutours handes and the Lord send his holy spirite to lead and guide you where soeuer you goe and all that be godly will say Amen T. C. A short Table or Index after the order Alphabeticall notyng the place or page of euery principall matters comprised in this Booke A. ABrahams will is called a sacrifice 85 Accidentes remoued there is no difference of substaunce 275 Adoration confuted .2 238 Aduerbes in lye 161 AEpinus 3â—9 15 Articles sixe not consented vnto by diuerse learned men 252 Authours for doctrine how to be read 127 B. BAptisme iniured by the Papistes 9. 20. 30. why ordayned in water .38 the water how chaunged therein 330 Berengarius 6. 7 Bertram his booke 6.77 Body of Christ whether a beast or byrd may eate it 66. whether ill men eate it .68 215. his eaten three maner of wayes .70 whether it hath proper formes quantities in the Sacrament .72 whether it be made of bread .79 looke Bread is not the sacrifice .87 to eate it is a figuratiue speach .111 looke eatyng how it is carnall .183 whether it be made of the matter of bread .203 what maner of body it is .238 is not the substaunce of the visible Sacrament 260 This is my Body how expounded 104. 121 Looke Sacramentes and the word Christ. Our Bodyes how they shal be spirituall is the resurrection 183 Bonauentura 53 Bread in the SacrameÌ„t is not holy but an holy token .3.186.156 yet is no bare token .4.10.92.207 but is deliuered from his bare name .291 to whoÌ„ it is but a bare token .10 how it is a chaunged in the Sacrament .330 341. the conuersion therof into Christes body is spirituall .325 how it is Christes body .292 and fleshe .20 why called Christes flesh .133 why it is Christes body to the receauer .208 what foode it is to the worthy receauer .333 it remayneth but bread after sanctification .263 it beyng broken how Christ may be sayd to be whole in euery part therof 350 Breakyng signifieth the whole vse of the Supper 260 Bucer 15 C. CAllyng is not makyng 346.107 Chaunge of thynges remoueth not substaunces 345 Christ how present in the Sacrament .4.5.8.49 124. how eaten in the Sacrament .8.10.18.20 22. how he is verely geuen in it .19 what it is to dwell in hym .23 he called the materiall bread his body .24 euill men eate him not .25 he meant not to make the bread his body .25 his ambiguous speaches not alwayes opened in the EuaÌ„gelistes .33 be excelleth all corporall foode .37 he is not corporally on earth .43 but in heauen .49 95. 142. Papistes say hee goeth no further then the stomacke .53 he is not receiued with the mouth .55 how long he taryeth with the receiuer .57 Papistes say he is whole in euery part of bread .63 but once offered .87 the dedication of his will to dye was not a propitiatory sacrifice .85 his intercession is no sacrifice for sinne .89 hee is in his Supper as in his assembly .93 how he is with vs also gone froÌ„ vs .102 his calling is not makyng .246.107 his glorified body hath his forme quaÌ„tities .129 he vseth figuratiue speaches .136 how he is in our handes .456 how he dwelleth in vs naturally .168 169. how vnited vnto vs .166 192. 175. he is verely truely present in the Sacrament .192 how we eate his sensible flesh that was Crucified .234 to be honored in heaueÌ„ not in the SacrameÌ„t .245 239. his humanitie proued by visible conuersatioÌ„ .278 his substauÌ„ce in Baptisme and the Supper how .289 he is ioyned to the bread as the holy Ghost is ioyned to the water .327 his wordes chaunge the kyndes of elementes .341 his sacrifice propitiatory what it is .370.372 and the effect of his sacrifice 391 Looke the word Sacrament and Sacrifice Church of God how it dayly offereth Christ. 89.90 Churche which is to be followed .380 and whiche Church can not erre 405 Church of Rome a stepmother .12 13. the mother of Transubstantiation .15 looke Transubstantiation Clemens Epistles fayned 146 Communion a short introduction thereunto 380 Confusion of Natures what it is 321 Consecration what it is .184 the Papistes vary in it 262. Conuersion two wayes 107 Conuersion of earthly creatures into Christes substaunce how 187 Corporall thynges haue two Natures 363 Cuttill the nature therof 19 D. DOctrine wantyng generall successe is not therfore vntrue 7 E. EAtyng signifieth beleuyng 31 Eatyng spirituall how it is 40.218 Eatyng of Christes body three maner of wayes 70.214 Eatyng of Christes body is a spirituall speach 113. 118 Eatyng of Christes flesh what it is 163.217 Euill men eate not Christes body 68. 215. 216 F. FAyth Catholique what as Winchester sayth .4 how grounded by the