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 eloqueÌ„ce 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 preseÌ„ce 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 traÌ„substantiation 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 ansÌ„werer 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 coÌ„secrated 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 sacrameÌ„t 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 oâ—ely 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 allâ—olde 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 woÌ„derfull 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
to declare vnto miserable sinners good newes to heale them that were sicke to make the blinde to see the deafe to heare and the dumbe to speake to set prisoners at liberty to shew that the time of grace and mercy was come to giue light to them that were in darknes and in the shadow of death and to preach and geue pardon and full remission of sinne to all his elected And to performe the same he made a sacrifice and oblation of his owne body vpon the crosse which was a full redemption satisfaction and propitiation for the sinnes of the whole world And to commend this his sacrifice vnto all his faythfull people and to confirme their fayth and hope of eternall saluation in the same he hath ordayned a perpetuall memory of his sayd sacrifice dayly to be vsed in the Church to his perpetuall laud and prayse and to our synguler comfort and consolation That is to say the celebration of his holy supper wherein he doth not cease to geue himselfe with all his benefites to all those that duely receiue the same supper according to his blessed ordinaunce But the Romish Antichrist to deface this great benefite of Christ hatht that his sacrifice vpon the crosse is not sufficient hereunto without any other sacrifice deuised by him and made by the priest or els without Indulgences Beades Pardons Pilgrimages and such other Pelfray to to supply Christes imperfection And that Christen people cannot applye to themselues the benefytes of Christes passion but that the same is in the distribution of the Byshop of Rome or els that by Christ we haue no full remission but be deliuered onely from sinne and yet remaineth temporall payne in Purgatory due for the same to be remitted after this life by the Romish Antichrist and his ministers who take vpon them to do for vs that thing which Christ either would not or could not do O haynous blasphemy most detestable iniury against Christ. O wicked abhomination in the temple of God O pride intollerable of Antechrist and most manifest token of the sonne of perdition extolling himselfe aboue God and with Lucifer exalting his seat and power aboue the throne of God For he that taketh vpon him to supply that thing which he pretendeth to be vnperfect in Christ must nedes make himself aboue Christ so very Antichrist For what is this els but to be agaynst Christ and to bring him in contempt as one that either for lack of charity would not or for lack of power he could not with all his bloudshedding and death cleerely deliuer his faythfull and geue them full remission of their sinnes but that the full perfection thereof must be had at the handes of Antichrist of Rome and his ministers What man of knowledge and zeale to Gods honour can with dry eyes see this iniury to Christ and look vpon the estate of religion brought in by the Papists perceiuing the true sence of Gods wordes subuerted by false gloses of mans deuising the true christen religion turned into certayne hypocriticall and superstitious sectes the people praying with their mouthes and hearing with theyr eares they wist not what and so ignoraunt in Gods word that they could not discerne hypocrisy and superstition from true and sincere religion This was of late yeares the face of religion within this realme of England and yet remayneth in diuers realmes But thankes be to almighty God and to the Kinges Maiesty with his father a Prince of most famous memory the superstitious sectes of Monks and fryers that were in this realme be cleane taken away the scripture is restored vnto the proper and true vnderstanding the people may daylye read and heare Gods heauenly word and pray in their owne language which they vnderstand so that their hartes and mouthes may goe together and be none of those people whome Christ complayned saying These people honour me with their lips but their hartes be farre from me Thankes be to God many corrupt weedes be plucked vp which were wont to rot the flock of Christ and to let the growing of the Lords haruest But what auayleth it to take away beades pardons pilgremages and such other like Popery so long as two chiefe rootes remayne vnpulled vp whereof so long as they remayne will spring agayne all former impediments of the Lords haruest and corruption of his flocke The rest is but braunches and leaues the cutting away wherof is but like topping loppyng of a tree or cutting downe of weedes leauing the body standing and the rootes in the ground but the very body of the tree or rather the rootes of the weedes is the Popish doctrine of Transubstātiation of the reall presence of Christes flesh and bloud in the sacrament of the aulter as they call it and of the sacrifice and oblation of Chryste made by the priest for the saluation of the quicke and the dead Which rootes if they be suffered to grow in the Lordes vineyard they will ouerspread all the ground agayne with the old errors and superstitions These iniuries to Chryst be so intollerable that no christen hart can willingly beare them Wherfore seing that many haue set to their hands whetted their tooles to plucke vp the weedes and to cut down the tree of error I not knowing otherwise how to excuse my selfe at the last day haue in this booke set to my hand and axe with the rest to cut downe this tree and to pluck vp the weedes and plants by the roots which our heauenly father neuer planted but were grafted and sowen in his vineyard by his aduersary the deuil Antichrist his minister The lord graūt that this my trauaile and labour in his vineyard be not in vayn but that it may prosper and bring forth good fruites to his honor and glory For when I see his vineyard ouergrowen with thornes brambles aud weedes I know that euerlasting woe appertayneth vnto me if I hold my peace and put not to my handes and tounge to labour in purging his vineyard God I take to witnes who seeth the hartes of all men thorowly vnto the bottome that I take this labour for none other consideration but for the glory of hys name and the discharge of my duty and the zeale that I beare toward the flocke of Christ. I know in what office God hath placed me and to what purpose that is to say to set forth hys word truely vnto his people to the vttermost of my power without respect of person or regard of thing in the world but of him alone I know what account I shall make to him here of at the last day when euery man shall aunswere for his vocation and receiue for the same good or ill according as he hath done I know how Antichrist hath obscured the glory of god the true knowledge of his word ouercasting the same with mistes and cloudes of errour and ignoraunce through false gloses and interpretations It pittieth me
backe the people that were ready to depart to Prayers Brethren sayd hee lest any man should doubt of this mans earnest conuersion and repentaunce you shall heare him speake before you and therfore I pray you Maister Cranmer that you will now performe that you promised not long agoe namely that you would openly expresse the true and vndoubted profession of your fayth that you may take away all suspition from men and that all men may vnderstand that you are a Catholicke in déede I will do it sayd the Archbyshop and with a good will who by and by rising vp and putting of his cap began to speake thus vnto the people I desire you well beloued brethren in the Lord that you will pray to God for me to forgeue me my sinnes which aboue all men both in number and greatnes I haue committed but among all the rest there is one offence whiche of all at this tyme doth vexe and trouble me wherof in processe of my talke you shall heare more in his proper place and then puttyng his hand into his bosome he drew forth his Prayer whiche he recited to the people in this sense ¶ The Prayer of Doct. Cranmer Archb. of Cant. at his death GOod Christen people my dearely beloued brethren and sisters in Christ I beséech you most hartely to pray for me to almightie God that he will forgeue me all my sinnes and offēces which be many without number and great aboue measure But yet one thyng gréeueth my conscience more then all the rest wherof God willyng I entend to speake more hereafter But how great and how many soeuer my sinnes be I beséech you to pray God of his mercy to pardon and forgeue them all And here knéelyng downe he sayd O Father of heauen O Sonne of God redeemer of the world O holy Ghost three persons and one God haue mercy vpon me most wretched caitiffe and miserable sinner I haue offended both against heauen and earth more then my toung can expresse Whether then may I goe or whether should I flye To heauen I may be ashamed to lift vp myne eyes and in earth I finde no place of refuge or succour To thee therfore O Lord do Irunne to thee do I humble my selfe saying O Lord my God my sinnes be great but yet haue mercy vpon me for thy great mercy The great mistery that God became mā was not wrought for litle or few offēces Thou diddest nor geue thy sonne O heauenly Father vnto death for small sinnes onely but for all the greatest sinnes of the world so that the sinner returne to thee with his whole hart as I do here at this present Wherfore haue mercy on me O God whose property is alwayes to haue mercy haue mercy vpon me O Lord for thy great mercy I craue nothyng O Lord for myne owne merites but for thy names sake that it may be halowed thereby and for thy deare sonne Iesus Christ sake And now therfore our Father of heauen halowed by thy name c. And then he rising sayd Euery man good people desireth at that tyme of their death to geue some good exhortation that other may remember the same before their death and be the better thereby so I beseech God graunt me grace that I may speake some thyng at this my departyng whereby God may bee glorified and you edified First it is an heauie case to see that so many folke be so much doted vpon the loue of this false world and so carefull for it that of the loue of God or the world to come they seeme to care very litle or nothyng Therefore this shal be my first exhortation that you set not your myndes ouer much vpon this glosing world but vpon God and vpon the world to come and to learne to know what this lesson meaneth whiche S. Iohn teacheth That the loue of this world is hatred agaynst God The second exhortation is that next vnder God you obey your Kyng and Queene willingly and gladly without murmuryng or grudgyng not for feare of them onely but much more for the feare of God knowyng that they be Gods Ministers appointed by God to rule and gouerne you and therefore who soeuer resisteth them resisteth the ordinaunce of GOD. The third exhortation is that you loue altogether lyke brethren and sisters For alas pitie it is to see what cōtention and hatred one Christen man beareth to an other not takyng ech other as brother and sister but rather as straungers and mortall enemyes But I pray you learne and beare well away this one lesson to doe good vnto all men asmuch as in you lyeth to hurt no man no more then you would hurt your owne naturall louyng brother or sister For this you may be sure of that who soeuer hateth any person and goeth about maliciously to hinder or hurt him surely and without all doubt God is not with that mā although he thinke him selfe neuer so much in Gods fauour The fourth exhortation shal be to them that haue great substaunce and riches of this world that they will well consider and wey three sayinges of the Scripture One is of our Sauiour Christ him selfe who sayth It is hard for a rich man to enter into the kingdome of heauen A sore saying and yet spoken of him that knoweth the truth The second is of S. Iohn whose saying is this He that hath the substaunce of this world and seeth his brother in necessitie and shutteth vp his mercy from him how can he say that he loueth God The thyrd is of S. Iames who speaketh to the couetous rich mā after this maner Weepe you and howle for the miserie that shall come vppon you your riches doe rotte your clothes be moth eaten your gold and siluer doth canker and rust and their rust shall beare witnesse agaynst you and consume you like fire you gather a horde or treasure of Gods indignation agaynst the last day Let them that be rich ponder well these three sentences for if euer they had occasion to shew their charitie they haue it now at this present the poore people beyng so many and victuals so deare The description of Doct. Cranmer how he was plucked downe from the stage by Friers and Papistes for the true Confession of his Fayth First I beleue in God the Father almightie maker of heauen and earth c. And I beleue euery Article of the Catholicke fayth euery word and sentence taught by our Sauiour Iesus Christ his Apostles and Prophetes in the new and old Testament And now I come to the great thyng that so much troubleth my conscience more thē any thyng that euer I did or sayd in my whole life and that is the settyng abroad of a writyng contrary to the truth which now here I renounce and refuse as thynges written with my hand contrary to the truth which I thought in my hart written for feare of
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
them by Manna was geuen the same thing that now is geuen to vs in the sacramentall bread And if I would graunt for your pleasure that in theyr sacrameÌ„ts Christ was promised and that in ours he is really geuen doth it not then followe aswell that Christ is geuen in the sacrament of Baptisme as that he is geuen in the Sacrament of his flesh and bloud And S. Augustin contra Faustum esteemeth them madde that think diuersity betweene the things signified in the old and new testament because the signes be diuers And expressing the matter playnely sayth that the flesh and bloud of our sacryfice before Christs comming was promised â— y sacryfices of similitudes in his passion was geuen indeed after his asâ—â—ntion is solemnly put in our memory by the Sacrament And the thing which you say S. Augustine noteth to be geuen in the sacraments of the new testament and to be promised in the sacramentes of the olde S. Augustine expresseth the thing which he ment that is to say saluation and eternall lyfe by Christ. And yet in thys mortall lyfe we haue not eternall lyfe in possession but in promise as the prophets had But S. Augustine sayth that we haue the promise because we haue Christ all ready come which by the Prophets was promised before that he should come therefore S. Iohn the Baptist was called more then a Prophet because he said Here is the lamb of God already preset which the Prophets taught vs to looke for vntill he came The effect therfore of S. Augustins words plainly to be expressed was this that the prophets in the old testament Promised a sauiour to come redeem the world which the sacraments of that tyme testified vntill hys comming but now he is already come and hath by his death performed that was promised which our sacramentes testifie vnto vs as S. Augustine declareth more playnely in his booke De fide ad Petrum the xix chapter So that S. Augustine speaketh of the geuing of Christ to death which the sacraments of the old testament testified to come and ours testify to be done and not of the geuing of him in the sacraments And forasmuch as S. Augustine spake generally of all the sacraments therefore if you will by his words proue that Christ is corporally in the sacrament of the holy communion you may aswell proue that he is corporally in baptisme For saint Augustine speaketh no more of the one then of the other But where saint Augustin speaketh generally of al the sacraments you restrayne the matter particularly to the sacrament of the Lords supper onely that the ignoraunt reader should thinke that saynt Augustine spake of the corporall presence of Christ in the sacramentes and that onely in the sacraments of bread and wine where as saynt Augustine himself speaketh onely of our saluation by Christ and of the sacraments in generall And neuerthelesse as the fathers had the same Christ and mediator that we haue as you here confesse so did they spiritually eat his fâ—esh and drinke his bloud as we doe and spiritually feed of him and by faith he was present with theÌ„ as he is with vs although carnally and corporally he was yet to come vnto theÌ„ and from vs is gon vp to his father into heauen This besides saynt Augustine is plainely set out by Bertrame aboue 6. hundreth yeares passed whose iudgement in this matter of the sacrament although you allow not because it vtterly coÌ„demneth your doctrine therein yet forasmuch as hytherto his teaching was neuer reproued by none but by you alone and that he is commeÌ„ded of other as an excellent learned man in holy scripture and a notable famous man aswell in liuing as learning and that among his excellent works this one is specially praised which he wrot of the matter of the SacrameÌ„t of the body and bloud of our Lord therfore I shall reherse his teaching in this point how the holy fathers and Prophets before the comming of Christ did eat Christes flesh and drink his bloud So that although Bertrams saying be not estemed with you yet the indifferent reader may see what was written in this matter before your doctrine was inuented And although his authority be not receiued of you yet his words may serue against Smyth who herein more learnedly and with more iudgement then you approueth this author This is Bertrams doctrine S. Paule saith that all the old fathers did eat the same spirituall meat and drinke the same spiritual drink But peraduenture thou wilt ask Which the same Euen the very same that christen people do daily eat and drinke in the church For we may not vnderstand diuers things when it is one and the self same Christ which in times past did feed with his flesh and made to drink of his bloud the people that were baptised in the cloude and sea in the wildernes and which doth now in the church feed christen people with the bread of his body and giueth theÌ„ to drink the floud of his bloud When he had not yet taken mans nature vpon him wheÌ„ he had not yet tasted death for the saluation of the world not redemed vs with his bloud neuertheles euen then our forefathers by spiritual meat and inuisible drink did eat his body in the wildernes and drink his bloud as the Apostle beareth witnesse saying The same spiritual meat the same spiritual drink For he that now in the church by his omnipotent power doth spiritually conuert bread wine into the flesh of his body and into the floud of his owne bloud he did theÌ„ inuisibly so worke that Manna which came from heauen was his body and the water his bloud Now by the thinges here by me alledged it euidently appereth that this is no nouelty of speech to say that the holy fathers and Prophets did eat Christes flesh and drink his bloud For both the scripture and old authors vse so to speake how much soeuer the spech mislike them that like no fashion but their own And what doth this further the pestilent heresy of Ione of Kent Is this a good argument The fathers did eat Christes flesh and drinke his bloud spiritually before he was borne ergo after he was not corporally borne of his mother Or because he was corporally borne is he not therefore dayly eaten spiritually of his faithfull people Because he dwelt in the world corporally from his incarnation vnto his ascention did he not therfore spiritually dwell in his holy members before that tyme and hath so done euer sithens and will do to the worldes end Or if he be eaten in a figure can you induce thereof that he was not borne without a figure Do not such kynde of argumentes fauour the errour of Ione of Kent Yea do they not manifestly approue her pestiferous heresy if they were to be alowed What man that meaneth the trueth would bring in such manner of resoning to deface the truth
declaration of his will wherby we might be the more assured of the effect of his death which he suffered willingly and determinately for the redemption of the world with a most perfect oblatiō and satisfaction for the sinnes of the world exhibited and offered by him to God the father for the reconciliation of mannes nature to Gods fauor and grace And this I write because this author speaketh so precisely how Christ offred himselfe neuer but once Wherby if he mean by once offering the hole action of our redemption which was consummate and perfected vpon the crosse All must confesse the substaunce of that worke of redemption by the oblation of Christ on the crosse to haue béene absolutely finished and so once offered for all But there is no Scripture whereupon we might conclude that Christ did in this mortall life but in one particular moment of time offer himselfe to his Father For S. Paul describeth it to the Philippians vnder the word of humiliation to haue continued the wholl time of Christes conuersation here euen to the death the death of the crosse And that this obedience to God in humilitie is called offering appeareth by S. Paule when he exhorted vs to offer our bodies which meaneth a continuall obedience in the obseruation of Gods will and he calleth oblationem gentium to bringe them to the faith And Abrahams willing obedience ready at Gods commaundement to offer Isaac is called the offering of Isaac and is in very deede a true offering And euery man offereth himself to God when he yealdeth to Gods calling and presenteth himselfe ready to doe Gods will and commaundement who then may be said to offer his seruice that is to say to place his seruice in sight and before him before whom it should be done And because our Sauiour Christ by the decrée of the wholl Trinity tooke mannes nature vpon him to suffer death for our redemption which death in his last Supper he declared plainly he would suffer We reade in S. Ciprian how Christ offered himselfe in his supper fulfilling the figure of Melchisedech who by the offring of bread wine signified that high mistery of Christs Supper in which Christ vnder the forme of bread and wine gaue his very body bloud to be eaten and dronken and in the geuing therof declared the determination of his glorious passion and the fruit and effect therof Which doing was a swéete and pleasant oblation to God the Father conteyning a most perfect obedience to Gods will and pleasure And in the mistery of this Supper was written made and sealed a most perfect testimony for an effectuall memory of Christes offering of him selfe to his Father of his death and passion with the fruite therof And therfore Christ ordayned this Supper to be obserued and continued for a memory of his comming So as we that saw not with our bodely eyes Christes death and passion may in the celebration of the Supper be most surely ascertayned of the truth out of Christes own mouth who still speaketh in the person of the minister of the church This is my body that is betrayed for you This is my bloud that is shead for you in remission of sinne and therewith maketh his very body and his precious bloud truely present to be taken of vs eaten and dronken Whereby we be assured that Christ is the same to vs that he was to them and vseth vs as familiarly as he did them offereth himselfe to his Father for vs as well as for them declareth his will in the fruite of his death to pertayne as well to vs as to them Of which death we be assured by his own mouth that he suffred the same to the effect he spake of and the continuall feding in this high mistery of the same very body that suffred and féeding of it without consumption being continually exhibited vnto vs a liuing body and a liuely bloud not onely our soule is specially and spiritually cōforted our body therby reduced to more cōformable obedience to the soule but also we by the participation of this most precious body bloud be ascertained of the resurrection and regeneration of our bodies and flesh to be by Gods power made incorruptible and immortall to liue and haue fruition in God with our soules for euer Wherefore hauing this mistery of Christes Supper so many truthes in it the Church hath celebrate thē all and knowledged them all of one certainty in truth not as figures but really and in déede that is to say as our bodies shal be in the generall resurrection regenerate in déede so we beléeue we feede here of Christes body in deede And as it is true that Christes body in déede is betrayed for vs so it is true that he geueth vs to eate his very body in déede And as it is true that Christ was in earth did celebrate this Supper so it is true that he commaunded it to be celebrated by vs till he come And as it is true that Christ was very God omnipotent and very man so it is true that he could doe that he affirmed by his word him selfe to doe And as he is most sincéere truth so may we be truly assured that he would and did as he said And as it is true that he is most iust so it is true that he assisteth the doing of his commaundement in the celebration of the holy Supper And therfore as he is author of this most holy Sacrament of his precious body and bloud so is he the maker of it and is the inuisible priest who as Emissene saith by his secret power with his word changeth the visible creatures into the substance of his body bloud Wherin man the visible priest and minister by order of the church is onely a dispencer of the mistery doing and saying as the holy ghost hath taught the church to doe and say Finally as we be taught by faith all these to be true so when wanton reason faith being aslepe goeth about by curiositie to empaire any one of these truthes the chain is broaken the linkes sparckle abroad and all is brought in danger to be scattered and scambled at Truthes haue béene abused but yet they be true as they were before for no man can make that is true false and abuse is mannes fault not the thinges Scripture in spéeche geueth to man as Gods minister the name of that action which God specially worketh in that mistery So it pleaseth God to honor the ministery of man in his Church by whom it also pleaseth him to worke effectually And Christ said they that beleue in me shall doe the workes that I doe and greater When all this honor is geuen to man as spiritually to regenerate when the minister saith I baptise thée and to remitte sinne to such as fall after to be also a minister in consecration of Christes most precious body with the ministration of other Sacramentes benediction
notable wordes Although you neuer red that the oblation of the priest is satisfactory by deuotion of the priest yet neuerthelesse the papistes doe so teach and you may finde it in their S. Thomas both in his Summe and vpon the 4. of the sentences whose wordes haue been red in the Uninersities almost these 300. yeares and neuer vntill this day reproued by any of the papists in this point He saith Quod Sacrificium Sacerdotis habet vim satisfactiuam sed in satisfactione magis attenditur affectus offerentis quam quantitas oblationis I de satisfactoria est illis pro quibus offertur vel etiam offerentibus secundum quantitatem suae deuotionis non pro tota paena But here the Reader may see in you that the aduersaries of the truth sometime be inforced to say the truth although sometime they doe it vnwares as Caiphas prophesied the truth and as you doe here confes that Christ is our satisfaction wholly and fully And yet the Reader may note your inconstancy For afterward in the last booke you geue Christ such a nippe that of that whole satisfactioÌ„ you pinch halfe away from him and ascribe it to the sacrifice of the Priest as I shall more fully declare in my answere to the last book For you say there that the sacrifice of Christ geueth vs life and that the sacrifice of the priest continueth our life And here good Reader thou art to be warned that this wryter in this place goeth about craftely to draw thee from the very worke of our full redemptioÌ„ wrought by our Sauiour Christ vpon the crosse vnto a Sacrifice as they say made by him the night before at his last supper And forasmuch as euery priest as the papists say maketh the same sacrifice in his masse therfore consequently it followeth by this writer that we must seeke our redemptioÌ„ at the priests sacrifice And so Christes blessed passion which he most obediently and willingly suffered for our saluation vpon the crosse was not the onely and sufficient sacrifice for remission of our sinnes The onely will I graunt both in good thinges and euill is accepted or reiected before God and sometime hath the name of the facte as the will of Abraham to offer his sonne is called the oblation of his sonne and Christ called him an adulterer in his hart that desireth another mannes wife although there be no fact committed in deede And yet Abrahams will alone was not called the oblation of his snoÌ„e but his will declared by many factes and circumstaÌ„ces For he carryed his sonne three dayes iorney to the place where God had appointed him to slea and offer his sonne Isaac whom he most intirely loued He cutte wood to make the fire for that purpose he layd the wood vpon his sonnes backe and made him to cary the same wood wherwith he should be brent And Abraham himselfe commanding hys seruauntes to tary at the foot of the hill caryed the fire and sword wherwith he entended as God had commaunded to kill his own sonne whom he so deerely loued And by the way as they went his sonne sayd vnto his father Father see here is fire and wood but where is the sacrifice that must be killed How these wordes of the sonne pearced the fathers hart euery louinge father may iudge by the affection which he beareth to his own children For what man would not haue been abashed and stayed at these wordes thinking thus within him selfe Alas sweete sonne thou doest aske me where the sacrifice is thy self art the same sacrifice that must be slayn thou poore innocent caryest thine own death vpon thy backe and the wood wherewith thy self must be brent Thou art he whom I must slea which art most innocent and neuer offended Such thoughtes you may bee sure pearced thorow Abrahams hart no les then the very death of his sonne should haue done As Dauid lamentably bewayled his sonne lying in the panges of death but after he was dead he tooke his death quietly coÌ„fortably enough But nothing could altar Abrahams hart or moue him to disobey God but forth on he goeth with his sonne to the place which God had appointed and there he made an altar and layd the wood vpon it and bound his sonne layd him vpon the heape of the woode in the altar and tooke the sword in his hand and lifted vp his arme to strike and kill his sonne and would haue done so in deede if the angell of God had not letted him commaunding him in the stede of his sonne to take a ram that was fast by the hornes in the bryars This obedience of Abraham vnto Gods commaundement in offering of his sonne declared by so many actes and circumstances is called in the Scripture the offering of his sonne and not the will onely Nor the scripture calleth not the declaration of Christes will in his last supper to suffer death by the name of a sacrifice satisfactory for sinne nor saith not that he was there offered in deede For the will of a thing is not in deede the thing And if the declaration of his wil to dy had been an oblation and sacrifice propitiatory for sinne Then had Christ been offered not only in his supper but as often as he declared his wil to dye As wheÌ„ he said long before his Supper many times that he should be betrayed scourged spitte vpon and crucified and that the third day he should rise againe And when he had them destroy the temple of his body he would builde it vp agayn within three dayes And when he said that he would geue his flesh for the life of the world and his life for his sheepe And if these were sacrifices propitiatory or satisfactory for remission of sinne what needed he then after to dye if he had made the propitiatory sacrifice for sinne already For either the other was not vailable thereto or els his death was in vaine as S. Paule reasoneth of the priestes of the old law and of Christ. And it is not red in any scripture that Christs will declared at his supper was effectuous and sufficient for our redemtion but that his most willing death and passion was the oblation sufficient to endure for euer and euer world without end But what sleights shifts this writer doth vse to winde the Reader into his error it is woÌ„der to see by deuising to make two sacrifices of one will the one by declaratioÌ„ the other by execution a deuise such as was neuer imagined before of no man meete to come out of a phaâ—tast â—â—all head But I say precisely that Christ offered himself neuer but once because the scripture so precisely so many times saith so hauing the same for my warraÌ„t it maketh me the bolder to staÌ„d against you that deny the thing which is so often times repeated in scripture And where you say that there is no scripture
sacrifice whereof Malachy spake and that Christ doth now in the celebration of this supper as he did when he gaue the same to his Apostles and that he offreth himself now as he did then and that the same offering is not now renewed agayne This is your chain of errors wherein is not one linke of pure golde but all be copper fayned and coūterfaite For neither is Christes body verely and corporally present in the celebration of his holy supper but spiritually Nor his body is not the very sacrifice but the thing wherof the sacrifice was made and the very sacrifice was the crucifying of his body and the effusion of his bloud vnto death Wherfore of his body was not made a sacrifice propitiatory for all the sinnes of the world at his supper but the next day after vpon the cros Therfore sayth the Prophet that we were made whole by his wounds Liuore eius sanati sumus Nor that sacrifice of Christ in the celebration of the supper is not the only sacrifice of the church but all the workes that christen people doe to the glory of God be sacrifices of the church smelling sweetly before God And they be also the pure and clean sacrifice wherof the Prophet Malachy did speake For the Prophet Malachy spake of no such sacrifices as onely priestes make but of such sacrifice as all christen people make both day and night at all times and in all places Nor Christ doth not now as he did at his last Supper which he had with his Apostles◠for then as you say he declared his will that he would dye for vs. And if he do now as he did thē thē doth he now declare that he will dye for vs againe But as for offering him self now as he did then this speech may haue a true sence being like to that which sometime was vsed at the admission of vnlearned fryers and monkes vnto their degrees in the Uniuersities where the Doctor that presented them deposed that they were meete for the sayd degrees as well in learning as in vertue And yet that depositiō in one sence was true when in deede they were meete neither in the one nor in the other So likewise in that sence Christ offereth himself now as well as he did in his supper for in deede he offered himself a sacrifice propiciatory for remission of sinne in neither of both but onely vpon the cros making there a sacrifice full and perfect for our redemption and yet by that sufficient offering made only at that time he is a daily intercessor for vs to his father for euer Finally it is not true that the offering in the celebration of the supper is not renued againe For the same offering that is made in one Supper is daily renued and made againe in euery supper and is called the daily Sacrifice of the church Thus haue I broaken your chaine and scattered your linkes which may be called the very chaine of Belzebub able to draw into hell as many as come within the compasse therof And how would you require that men should geue you credite who within so few lines knitte together so many manifest lyes It is another vntruth also which you say after that Christ declared in the Supper him self an offering and sacrifice for sinne for he declared in his Supper not that he was then a sacrifice but that a sacrifice should be made of his body which was done the next day after by the voluntary effusion of his bloud of any other sacrificing of Christ for sinne the Scripture speaketh not For although the Scripture sayeth that our Sauiour Christ is a continual intercessor for vs vnto his father yet no Scripture calleth that intercession a sacrifice for sinne but onely the effusion of his bloud which it seemeth you make him to doe still when you say that he suffereth and so by your imagination he should now still be crucified if he now suffer as you say he doth But it seemeth you passe not greatly what you say so that you may multiply many gallant wordes to the admiration of the hearers But for as much as you say that Christ offereth him selfe in the celebration of the Supper and also that the church offereth him here I would haue you declare how the Church offereth Christ and how he offereth him selfe and wherein those offeringes stand in wordes deedes or thoughtes that we may know what you meane by your daily offering of Christ. Of offering our selues vnto God in all our actes and deedes with laudes and thankes geuing the scripture maketh mention in many places But that Christ himself in the holy communion or that the priests make any other oblation then all christen people doe because these be papisticall inuentions without Scripture I require nothing but reason of you that you should so plainly set out these deuised offeringes that men might plainly vnderstand what they be and wherein they rest Now in this comparyson truth it is as you say that you haue spent many words but vtterly in vayne not to declare but to darcken the matter But if you would haue followed the plaine words of Scripture you needed not to haue taryed so long and yet should you haue made the matter more cleere a great deale Now followeth my last comparison They say that Christ is corporally in many places at one time affirming that his body is corporally and really present in as many places as there be hostes consecrated We say that as the sonne corporally is euer in heauen no where els and yet by his operation and vertue the sonne is heare in earth by whose influence and vertue all thinges in the world be corporally regenerated increased and grow to their perfect state So likewise our sauiour Christ bodely and corporally is in heauen sitting at the right hand of his Father although spiritually he hath promysed to be present with vs vpon earth vnto the worldes end And when soeuer two or three be gathered together in his name he is there in the middest among them by whose supernall grace all godly men be first by him spiritually regenerated and after increase and grow to their spirituall perfection in God spiritually by faith eating his flesh and drinking his bloud although the same corporally be in heauen farre distant from our sight Winchester The true teaching is that Christes very body is present vnder the form of bread in as many hostes as be consecrate in how many places so euer the hostes bee consecrate and is their really and substantially which wordes really and substantially be implied when we say truely present The word corporally may haue an ambiguite and doublenes in respect and relation one is to the truth of the body present and so it may be sayd Christ is corporally present in Sacrament if the word corporally be referred to the maner of the presence then we should say Christes body were present after a corporall
could deuise to deliuer some from Purgatory and some from hell if they were not there finally by God determined to abyde as they termed the matter to make rayne or faire wether to put away the plague and other sicknesses both from man and beast to halow and preserue them that went to Ierusalem to Rome to S. Iames in Compostella and other places in pilgrimage for a preseruatiue agaynst tempest and thunder agaynst perils and daungers of the Sea for a remedy agaynst moraine of cattell agaynst pensiuenesse of the hart agaynst all maner affliction and tribulations And finally they extoll their Masses far aboue Christes passion promising many thynges thereby which were neuer promised vs by Christes passion As that if a man heare Masse hee shall lacke no bodily sustenaunce that day nor nothyng necessary for him nor shal be letted in his iourney he shall not lose his sight that day nor dye no sodaine death he shall not waxe old in that time that he heareth Masse nor no wicked spirites shall haue power of him be he neuer so wicked a man so long as he looketh vpon the Sacrament All these foolish and deuilish superstitions the Papistes of their owne idle brayne haue deuised of late yeares which deuises were neuer knowen in the old Church And yet they cry out agaynst them that professe the Gospell and say that they dissent from the Church and would haue them to folow the example of their Church And so would they gladly do if the Papistes would folow the first Church of the Apostles which was most pure and incorrupt but the Papistes haue clearely varied frō the vsage and exāples of that Church and haue inuented new deuises of their own braynes and will in no wise cōsent to folow the primitiue Church and yet they would haue other to folow their Church vtterly variyng and dissentyng from the first most godly Church But thankes be to the eternall God the maner of the holy Communion which is now set forth within this Realme is agreable with the institution of Christ with Saint Paule and the old primitiue and Apostolicke Church with the right fayth of the Sacrifice of Christ vpon the Crosse for our redemption and with the true doctrine of our saluation iustification and remission of all our sinnes by that onely sacrifice Now resteth nothyng but that all faithfull subiectes will gladly receiue and embrace the same beyng sory for their former ignoraunce and euery man repentyng him selfe of his offences agaynst God and amendyng the same may yeld him selfe wholly to God to serue and obey him all the dayes of his lyfe and often to come to the holy Supper whiche our Lord and Sauiour Christ hath prepared And as he there corporally eateth the very bread and drinketh the very wine so spiritually he may feede of the very fleshe and bloud of Iesu Christ his Sauiour and redeemer remembryng his death thankyng him for his benefites and lookyng for none other sacrifice at no priestes handes for remission of his sinnes but onely trustyng to his sacrifice which beyng both the high priest and also the Lambe of God prepared from the begynnyng to take away the sinnes of the world offered vp him selfe once for euer in a sacrifice of sweete smell vnto his Father and by the same payd the raunsome for the sinnes of the whole worlde Who is before vs entred into heauen and sitteth at the right hand of his Father as a patron mediatour and intercessour for vs. And there hath prepared places for all them that be lyuely members of his body to reigne with him for euer in the glory of his father to whom with him and the holy Ghost be glory honour and prayse for euer and euer Amen Thus hauing rehearsed the whole wordes of my last booke I shall returne to your issue and make a ioynder or demurre with you therein And if you can not proue your propitiatory Sacrifice of the Priestes by Petrus Lombardus and Nicene Councell then must you confesse by your owne Issue that the Uerdite must iustly passe agaynst you and that you haue a fall in your own suite As for the sacrifice of laudes and thakesgeuyng I haue set it forth playnly in my booke but the sacrifice propitiatory deuised to be made by the priest in the Masse onely is a great abhominatiō before God how glorious soeuer it appeare befor◠men And it is set vp onely by Antichrist and therefore worthy to be abhorred of all that truely professe Christ. And first as concerning Nicene counsell because you begin with that first I will rehearse your wordes Winchester Fyrst to begin with the counsell of Nice the same hath opened the mistery of the sacrament of the body and bloud of Christ in this wise that christen men beleue the Lamb that taketh away the sinnes of the world to be situate vpon Gods woorde and to be sacrificed of the priestes not after the manner of other sacrifices This is the doctrine of the counsell of Nice and must then be called an holy doctrine and thereby a true doctrine consonant to the scriptures the foundation of all trueth If the author will deny this to haue bene the teaching of the counsell of Nice I shal alleadge therefore the allegation of the same by Decolampadius who being an aduersary to the truth was yet by Gods prouidence ordered to beare testimony to the truth in this poynt and by his meane is published to the world in greeke as followeth which neuerthelesse may otherwise appeare to be true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iterum etiam hic in diuina mensa ne humiliter intenti simus ad propositum pannem poculum sed mente exaltata fide intilligamus situm esse in sacra illa mensa illum Dei agnum qui tollit peccata mundi sacrificatum à sacerdotibus non victimarum more mos preciosum illius corpus sanguinem verè sumentes credere haec esse resurrectionis nostrae Symbola Ideo enim non multum accipimus sed parum vt cognoscamus quoniam non in satietatem sed sanctificationem These wordes may be englished thus Agayne in this godly table we should not in base and low consideration direct our vnderstanding to the bread and cup set forth but hauing our mind exalted we should vnderstand by fayth to be situate in that table the Lamb of God which taketh away the sinnes of the world sacrificed of the priestes not after the maner of other Sacrifices and we receiuing truely the precious body and bloud of the same Lamb to beleue these to be the tokens of our resurrection And for that we receiue not much but a litle because we should know that not for saturity and filling but for sanctification This holy counsel of Niece hath bene beleued vniuersally in declaration of the mistery of the Trinity and the Sacramentes also And to them that confesse that counsell to be holy as the author here doth and
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 heauē 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 thē 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 bōdage 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 encōber 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 iudgemēt 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 sacrisiciū vel immolatio si Christus quotidie vel immoletur semel tantum immolatus sit Ad hoc breuiter dici potest illud quod offertur consecratur a sacerdote vocari
his death indeed So in the Lords supper according to his commaundement we remember his death preaching and commending the same vntill his return agayne at the last day And although it be one Christ that died for vs and whose death we remember yet it is not one sacrifice that he made of himselfe vpon the crosse and that we make of him vpon the alter or table For his sacrifice was the redemption of the world ours is not so his was death ours is but a remēbraunce thereof Hys was the taking away the shines of the world ours is a praising and thanking for the same and therefore his was satisfactory ours is gratulatory It is but one christ that was offred thē that is offred now yet the offeringes be diuers his was the thing and ours is the figure His was the originall and ours is as it were a patterne Therefore concludeth Lombardus that Christ was otherwise offered then and otherwise now And seing then that the offeringes and sacrifices be diuers if the first was propitiatory and satisfactory ours cannot be so except we shall make many sacrifices propitiatory And then as S. Paule reasoneth either the first must be insufficient or the other in vayne And as Christ onely made thys propitiatory sacrifice so he made but one and but once For the making of any other or of the same agayne should haue beene as S. Paule reasoneth a reprouing of the first as vnperfect and insufficient And therefore at his last supper although Christ made vnto his father sacrifices of lauds and thankesgeuing as these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do declare yet he made there no sacrifice propitiatory for then either the sacrifice vpon the crosse had bene voyd or the sacrifice at the supper vnperfect and vnsufficient And although he had at his supper made sacrifices propitiatory yet the priests do not so who do not the same that Christ did at his supper For he ministred not the sacrament in remembrannce of his death which was not then brought to passe but he ordained it to be ministred of vs in remembraunce thereof And therfore our offering after Lombardus iudgement is but remembraunce of that true offering wherein Christ offered himselfe vpon the crosse And so did Christ institute it to be And Lombardus sayth not that Christ is dayly offered for proportion of our sinnes but because we dayly sinne wee dayly bee put in the remembraunce of Christes death which is the perfect proportion for sinne And the priest as Lombardus sayth maketh a memoriall of that oblation of Christ and as Hesechius sayth he doth in the name of the people so that the sacrifice is no more the priestes then the peoples For the priestes speak the wordes and the people should aunswere amen as Iustinus sayth The priest should declare the death and passion of Christ and all the people should looke vpon the crosse in the mount of Caluary see Christ there hanging and the bloud flowing out of his side into theyr wounds to heale all their sores and the priest and people altogether should laud and thanke instantly the Chyrurgion and Phiscycion of their soules And this is the priestes and peoples sacrifice not to be propitiators for sinne but as Emissene sayth to worship continually in mistery that was but once offered for the price of sinne and this shortly is the mind of Lombardus that the thing which is done at gods boord is a sacrifice so is that also which was made vpon the crosse but not after one manner of vnderstanding For this was the thing in deed and that is the anniuersary or commemoration of the thing And now haue I made it euident that Petrus Lombardus defaceth in no poynt my saying of the sacrifice but confirmeth fully my doctrine aswell of the sacrifice propitiatory made by Christ himselfe onely as of the sacrifice cōmemoratiue and gratulatory made by the preists and people So that in your issue taken vpon Lombard the verdit cannot but passe wyth me by the testimony of Lombard himselfe And yet I do not fully allow Lombardes iudgement in all matters who with Gratian his brother as it is sayd were ij chiefe champiōs of the Romish sea to spread abroad their errours and vsurped authority but I speake of Lombard onely to declare that yet in his tyme they had not cited so farre to make of theyr was a sacrifice propitiatory But in the end of this processe Lōbard speaketh with out the booke when he concludeth this matter thus that the virtue of this sacrament is the remission of veniall sin and perfection of vertue which if Lombard vnderstand of the sacrifice of Christ it is to little to make hys sacrifice the remission but of veniall sin And if he vnderstand it of the sacrifice of the priest it is to much to make the priests sacrifice either the perfection of vertue or the remission of veniall sinne which be the effects onely of the sacrifice of Christ. Now let vs consider the rest of your confutation Winchester The catholicke doctrine teacheth not the daily sacrifice of Christes most precious body and bloud to be an iteration of the once perfited sacrifice on the crosse but a sacrifice that representeth that sacrifice and sheweth it also before the faythfull eyes and refresheth the effectuall memory of it so as in the dayly sacrifice without shedding of bloud we may sée with the eye of fayth the very body and bloud of Christ by Gods mighty power without diuision distinctly exhibits the same body and bloud that suffered and was shed for vs which is a timely memoriall to stir vp our fayth and to consider therin briefly the great charity of God towardes vs declared in Christ. The catholick doctrine teacheth the dayly sacrifice to be in the same in essence that was offered on the crosse once assured therof by Christs wordes when he sayd This is my body that shal be betrayed for you The offering on the crosse was and is propitiatory and satisfactory for our redemption and remission of sin whereby to destroy the tyranny of sinne the effect whereof is geuen and dispensed in the sacrament of baptisme once likewise ministred and neuer to be iterate no more then Christ can be crucified agayne and yet by vertue of the same offering such as fall be releued in the sacrament of penaunce Caunterbury After you wilfull wrangling without any cause at the last of your own swing you come to the truth purely and sincerely professing and setting forth the same except in few wordes here and there cast in as it were cockle among cleane corne The offering on the crosse say you was and is propitiatory and satisfactory for our redemption and remission of sin the effect whereof is geuen and dispensed in the sacrament of baptisme once likewise ministred and neuer to be iterate but the catholick doctrine teacheth not that the dayly sacrifice is an
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 foūdation 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 argumēt as all Logitiās do reprehend which is called petitio principij whē a mā 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 questiō 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 aūcient 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 cōmeth 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 persō 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 heauē 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 cōmeth to that water beyng of the age of discretiō must examine himselfe duely least if hee come vnworthely none otherwise then hee would come vnto other commō 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 cōmeth 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
an accession after by merite and that he was conceiued onely man pag. 309. lin 12. Christ vseth vs as familiarly as he did his Apostles pag. 83. lin 54. Christ is not to be sayd conuersaunt in earth pag. 101. lin 16. ¶ Concessa ON what part thou Reader seest craft slyght shift obliquitie or in any one poynt an open manifestly there thou mayst consider what soeuer pretence be made of truth yet the victory of truth not to be there intended pag. 12. lin 19. When Christ had taught of the eatyng of him selfe being the bread descended from heauen declaryng that eatyng to signifie beleuyng then hee entred to speake of the geuyng of his flesh to be eaten pag. 27. lin 7. Christ must be spiritually in a man before he receiue the sacrament or he can not receiue the sacrament worthely pag. 48. lin 46. and pag. 140. lin vltima and pag. 172. lin 28. and 181. lin 28. How Christ is present pag. 61. lin 10. and pag. 71. lin 41. and pag. 90. lin 44. pag. 57. lin 17. and pag. 197. lin 30. By fayth we know onely the beyng present of Christes most precious body not the maner therof pag. 61. lin 43. What we speake of Christes body we must vnderstand a true body which hath both forme and quantitie pag. 71. lin 34. Although Christes body haue all those truth of forme and quantitie yet it is not present after the maner of quantitie pag. 71. lin 37. For the worthy receiuing of Christ we must come endued with Christ and clothed with him seemely in that garment pag. 92. lin 31. Really that is to say verely truly and in deede not in phantasie or imagination pag. 140. lin 21. All the old prayers and ceremonies sounde as the people did communicate with the Priest pag. 145. lin 9. Really and sensibly the old Authors in syllables vsed not for somuch as I haue read but corporally naturally they vsed speakyng of this sacrament pag. 155. lin 13. Christ may be called sensibly present pag. 155. lin 26. pag. 159. lin 10. By fayth Christ dwelleth in vs spiritually pag. 158. lin 16. Our perfect vnitie with Christ is to haue his fleshe in vs and to haue Christ bodily and naturally dwellyng in vs by his manhode pag. 166. lin 30. c. and pag. 17. lin 34. Euill men eate the body of Christ but sacramentally and not spiritually pag. 222. lin 47. Christes flesh in the sacrament is geuen vs to eate spiritually and therfore there may be no such imaginations to eate Christes body carnally after the maner hee walked here nor drinke his bloud as it was shed vpon the Crosse but spiritually vnderstanded it giueth lyfe pag. 241. lin 18. To eate onely in faith is specially to remember Christes flesh as it was visibly Crucified pag. 243. lin 28. We eate not Christ as he sitteth in heauen reignyng pag. 243. lin 32. The word Transubstantiation was first spoken of by publique authoritie in a generall Counsell where the Byshop of Rome was present pag. 250. lin 28. The word Nature signifieth both the substaunce and also propertie of the nature pag. 291. lin 27. The sensible thyng after the capacitie of common vnderstandyng is called substaunce but the inward nature in learnyng is properly called substaunce pag. 338. lin 31. In common bread the substaunce is not broken at all pag. 257. lin 32. The Catholicke doctrine teacheth not the dayly sacrifice of Christes most precious body and bloud to be an iteration of the once perfected sacrifice on the crosse but a sacrifice that representeth the sacrifice and sheweth it also before the faythfull eyes pag. 386. lin 20. The effect of the offeryng on the Crosse is geuen and dispensed in the Sacrament of Baptisme pag. 386. lin 30. By vertue of the same offeryng on the Crosse such as fall be releued in the sacrament of penaunce pag. ead lin 16. The dayly sacrifice of the Churche is also propitiatory but not in that degree of propitiation as for redēption regeneration or remission of deadly sinne which was once purchased and by force thereof is in the Sacramentes ministred but for the increase of Gods fauour the mitigation of Gods displeasure prouoked by our infirmities the subduyng of temptations and the perfection of vertue in vs. pag. 387. lin 15. c. All good workes good thoughtes and good meditations may be called sacrifices sacrifices propitiatory also for asmuch as in their degree God accepteth and taketh them through the effect and strength of the very sacrifice of Christes death pag. ead lin 19. c. To call the dayly offeryng a sacrifice satisfactory must haue an vnderstandyng that signifieth not the action of the Priest but the presence of Christs most precious body and bloud the very sacrifice of the world once perfectly offered beyng propitiatory and satisfactory for all the worlde pag. eadem lin 43. c. Or els the word satisfactory must haue a signification and meanyng that declareth the acception of the thyng done and not the propre counteruaile of the action For otherwise the dayly sacrifice in respect of the action of the Priest can not be called satisfactory and it is a worde in deede that soundeth not well so placed although it might be saued by a signification pag. eadem lin 46. c. I thinke this speach to be frequēted that the onely immolatiō 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. ead lin 50. I haue not read the dayly sacrifice of Christes most precious body to be called a sacrifice satisfactory pag eadem lin 52. But this speach hath in deede bene vsed that the Priest should sing satisfactory which they vnderstode of the satisfaction of the Priestes duety to attend the prayer he was required to make Ibid. lin 53. In the sacrifice of the Church Christes death is not iterated but a memory dayly renewed of that death so as Christes offeryng on the Crosse once done and consumate is now onely remembred pag. 391. lin 5. The same body is offered dayly on the aultar that was once offered vpon the Crosse but the same maner of offeryng is not dayly that was on the aultar of the Crosse. For the dayly offeryng is without bloudshedyng and is termed so to signifie that bloudshedyng once done to be sufficient pag. eadem lin 8. c. ¶ Matters wherein the Byshop varyeth from the truth and from the old Authours of the Church IF we eate not the fleshe of the sonne of man we haue not lyfe in vs bycause Christ hath ordered the Sacrament c. pag. 17. lin 12. When Christ sayd Take eate this is my body he fulfilled that which he promised in the vj. of Iohn that he would geue his flesh for the lyfe of the world pag. 27. lin 28. Mar. Ant. fol. 168. When Christ sayd the flesh profiteth nothyng he spake