say Christ is receaued in the mouth and entreth in with the bread and wine and for an aduersatiue therto I say that we which follow the Scriptures and aūcient writers say that he is receaued in the harte and entreth in by faith euery indifferent Reader vnderstandeth this aduersatiue vpon our side that we say Christ is not receaued in the mouth but in the hart specially seeing that in my fourth booke the second and third chapters I make purposely a processe therof to proue that Christ is not eaten with mouthes and teeth And yet to eschew all such occasions of sleight as you impute vnto me in this comparison to make the comparison more full and plain let this be the comparison They say that Christ is receiued with the mouth and entreth in with the bread and wine we say that he is not receaued with the mouth but with harte and entreth in by faith And now I trust there is no sleight in this comparison nor both the partes may not be vnderstand on both sides as you say they might before And as for S. Augustine serueth nothing for your purpose to proue that Christes body is eaten with the mouth For he speaketh not one word in the place by you alleadged neither of our mouthes nor of Christes body But it seemeth you haue so feruent desire to be doing in this matter that you be like to certain men which haue such a fond delight in shooting that so they be doyng they passe not how farre they shoote from the marke For in this place of S. Augustine against the Donatists he shooteth not at this butte whether Christes very naturall body be receaued with our mouthes but whether the Sacramentes in generall be receaued both of good and euill And there he declareth that it is all one water whether Symon Peter or Symon Magus be christned in it All one Table of the Lord and one cup whether Peter suppe thereat or Iudas All one oyle whether Dauid or Saule were annointed therewith Wherfore he concludeth thus Memento ergo Sacramentis Dei nihil obesse mores malorum hominum quo illa vel omnino non sint vel minus sancta sint sed ipsis malis hominibus vt haec habeant ad testimonium damnationis non ad adiutorium sanitatis Remēber therfore saith S. Augustine that the manners of euill men hinder not the Sacramentes of God that either they vtterly be not or be lesse holy but they hinder the euill men them selues so that they haue the Sacramentes to witnesse of their damnatiō not to helpe of their saluation And all the processe spoaken there by S. Augustine is spoaken chiefly of Baptisme against the Donatistes which sayd that the Baptisme was naught if either the minister or the receauer were naught Against whom S. Augustine concludeth that the Sacramentes of themselues be holy and be all one whether the minister or receauer be good or bad But this place of S. Augustine prooueth as wel your purpose that Christes body is receaued by the mouth as it prooueth that Poules steeple is higher then the crosse in Cheape For he speaketh not one worde of any of them al. And therefore in this place where you pretēd to shoote at the butte you shoote quite at rouers and cleane from the marke And yet if Iudas receaued Christ with the bread as you say and the deuil entred with the bread as S. Iohn saith then was the deuil and Christ in Iudas both at once And thē how they agreed I meruaile For S. Paul saith that Christ and Beliall cannot agree O what a wit had he neede to haue that will wittingly maintayn an open error directly against God his word and all holy auncient writers Now followeth the fourth comparison in my booke They say that Christ is really in the Sacramentall bread being reserued a wholl yeare or so long as the forme of bread remayneth But after the receauing thereof he flyeth vp say they from the Receauer vnto heauen as soone as the bread is chawed in the mouth or chaunged in the stomacke But we say that Christ remayneth in the man that worthely receaueth it so long as the man remayneth a member of Christ. Winchester This comparison is like the other before whereof the first parte is garnished and embossed with vntruth and the second parte is that the Church hath euer taught most truely and that all must beleeue and therefore that peece hath no vntruth in the matter but in the manner onely bring spoaken as though it differed from the continuall open teaching of the Church which is not so Wherefore in the manner of it in vtterance signifieth an vntruth which in the matter it selfe is neuerthelesse most true For vndoubtedly Christ remayneth in the man that worthely receaueth the Sacrament so long as the man remayneth a member of Christ. In this first parte there is a fault in the matter of the spéech for explication whereof I will examine it particularly This Author saith they say that Christ is really in the Sacramental bread being reserued an wholl yeare c. The Church geuing faith to Christes word when he said This is my body c. teacheth the body of Christ to be present in the Sacrament vnder the forme of bread vnto which wordes when doe put the word really it serueth onely to expresse that truth in open wordes which was before to be vnderstanded in sence For in Christ who was the body of all the shadowes and figures of the law and who did exhibite and gaue in his Sacramentes of the new law the thinges promysed in his Sacramentes of the olde law We must vnderstand his wordes in the institution of his Sacramentes without figure in the substance of the celestiall thing of them and therefore when be ordered his most precious body and bloud to be eaten and druken of vs vnder the formes of bread and wine we professe and beléeue that truely he gaue vs his most precious body in the Sacrament for a celestiall foode to comforte and strengthen vs in this miserable life And for certainty of the truth of his worke therein we professe he geueth vs his body really that is to say in déed his body the thing it selfe which is the heauenly parte of the Sacrament called Eucharistia hauing the visible forme of bread and wine and contayning inuisibly the very body and bloud of our Sauyour Christ which was not wonte to be reserued otherwise but to be ready for such as in daunger of death call for it and the same so long as it may be vsed is still the same Sacrament which onely tyme altereth not Whereof Cirill wrote to this sence many hundred yeares past and Hesychius also and what ought to be done when by negligence of the mynister it were reserued ouerlong Mary where it liketh the Author of these differences to say the church teacheth Christ to flée vp from the
to see the simple and hungry flock of Christ led into corrupt pastures to be caried blindfield they know not whether to be fed with poisoÌ„ in the stead of holesome meats And moued by the duty office and place whereunto it hath pleased God to call me I geue warning in his name vnto all that professe Christ that they flee far from Babilon if they will saue their soules and to beware of that great harlot that is to say the pestiferous sea of Rome that she make you not drunke with her pleasaunt wine Trust not her sweet promises nor banket not with her for in stead of wine she wilgeue you sower dregs and for meat she wil feed you with ranke poyson But come to our redeemer and Sauiour Christ who refresheth all that truely come vnto him be their anguish and heauinesse neuer so great Geue credite vnto him in whose mouth was neuer found guile nor vntruth By him you shall be clearely deliuered from all your diseases of him you shall haue full remission A poena a culpa He it is that feedeth continually all that belong vnto him with his owne flesh that hanged vpon the Crosse and geueth them drinke of the bloud flowing out of his owne side and maketh to spring within them water that floweth vnto euerlasting life Listen not to the false incantatioÌ„s sweet whisperinges and crafty iugling of the subtle Papistes wherwith they haue this many yeares deluded and bewitched the world but harken to Christ geue eare vnto his wordes which leade you the right way vnto euerlasting life there with him to liue euer as heires of his kyngdome AMEN IOHN VI. It is the spirite that giueth lyfe the fleshe profiteth nothyng I. Parkhursti Accipe praeclarum Lector studiose libellum Quem tibi Cranmerus scripserat ante rogos Hic docta sanctam tractat ratione synaxin Insistens Patres quas docuere vijs Hic Gardnere tuas Phaleratas detegit artes Detrabit laruam sine tyranne tuam A tque tuo ipsius iugulum transuerberat ense Vt iaceas veluti sensibus absque fera Denique rixosis hic obstruit ora Papistis Rixandi posset si tamen esse modus Soluitur in cineres corpus mens scandit ad astra Fama superstes erit tempus in omne memor ¶ The life state and story of the Reuerend pastour and Prelate Thomas Cranmer Archbishop of Caunterbury Martyr burned at Oxford for the confession of Christes true doctrine An. 1556. March 21. FOr asmuch as the life and estate of the most Reuerend Father in God and worthy Prelate of godly memory Thomas CraÌ„mer late Archb. of Cant. together with the originall cause occasion of his preferment to the dignitie Archiepiscopall wherunto he was aduaunced immediatly vpon the death of Byshop Warham Archbyshop of the same beyond all expectation without support of money or frendes by the onely well liking of the most renowmed kyng of famous memory Henry the eight who with a fatherly care mainteyned his countenaunce and defended his innocent life vndermined sundry tymes by the manifold atteÌ„ptes of the horrible Arche enemy of Christ and his Gospell Stephen Gardiner and other his complices with diuers other circumstaunces of his most commendable conuersation charitable consideration of the poore constant care in reformation of corrupt Religion his vndaunted courage in continuall defence of the same and the perseueraunce therein to the losse of his lyfe be already described at large in the booke of Actes and Monumentes of Martyrs It may séeme néedelesse to make a thorough discourse therof agayne at this present Neuerthelesse partly to stoppe the mouthes of slaunderous Sycophants partly for the ease of such as would happely be desirous vpon the view of the title of this booke to be acquainted with the life of the Authour beyng otherwise not able to haue recourse to the story at large as also bicause his vertuous life and glorious death was such as can neuer be commended sufficiently I haue thought it not altogether amisse to renew the remembraunce therof by certaine brief Notes referring them that bee desirous to know the whole to the story thereof at large It is first therfore to be noted and considered that the same Thomas Cranmer comming of auncient parentage from the Conquest to be deducted and continuyng sithens in the name familie of a Gentleman was borne in a Uillage called Arselacton in NotynghaÌ„ shyre Of whose sayd name and familie there remaineth at these dayes one Manour and mansion house in Lincolne shyre called Cranmer Hall c. some tymes of heritage of the sayd stocke and familie Who beyng from his infancie kept at Schoole and brought vp not without much good ciuilitie came in processe of tyme vnto the Uniuersitie of Cambridge and there prospering in right good knowledge amoÌ„gest the better sort of StudeÌ„tes was chosen fellow of Iesus Colledge in Cambridge And so beyng Maister of Arte and fellow of the same Colledge it chauÌ„ced him to mary a Gentlemans daughter by meanes wherof he lost and gaue ouer his fellowship there and became the Reader in Buckingham Colledge and for that he would with more diligence apply that his office of Reading placed his sayd wife in an Inne called the Dolphin in Cambridge the wife of the house beyng of affinitie vnto her By meanes of whose abode in that Inne his often repayre vnto her arose a certaine slauÌ„derous report after he was preferred to be Archbyshop of Caunterbury bruted abroad by the malicious disdaine of certaine Sycophanticall Papistes that he was but an Hosteler and altogether deuoyde of learning which how falsly was forged vpoÌ„ him may easely appeare hereby That the Maisters Fellowes of Iesus Colledge notyng the vertuous disposition of the man the great trauaile he tooke notwithstaÌ„dyng his mariage whiles he coÌ„tinued Reader in BuckinghaÌ„ Colledge immediatly vpon the death of his wife who not long after their enter mariage was in Childbed surprised by death refinâ—ed him into their Fellowship agayne where he so behaued him selfe that in few yeares after he became the Reader of the Diuinitie Lecture in the same Colledge and in such speciall estimatioÌ„ reputatioÌ„ with the whole Uniuersitie that beyng Doctour of Diuinitie he was commoÌ„ly appointed one of the heades which are two or thrée of the chiefest learned men to examine such as yearely professe in CommencemeÌ„t either Bachelers or Doctours of Diuinitie by whose approbation the whole Uniuersitie liceÌ„ceth them to procéede vnto their degrée and agayne by whose disalowaunce the Uniuersitie also reiecteth them for a tyme to procéede vntill they be better furnished with more knowledge Now Doct. Cranmer euer much â—auouring the knowledge of the Scripture would neuer admit any to procéede in Diuinitie vnlesse they were substaÌ„tially séene in the story of the Bible by meanes wherof certaine Friers and other Religious persons who were principally brought
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
only similitude or an only signification which is the issue with this author Canterbury HEre you shift of S. Ciprian and Chrisostom with fayre promise to make answer to them hearafter who aproue playnly my saying that the bread representeth Christes body and the wine his bloud and so you aunswer here only to S. Hierom. In aunswering to whom you wer loth I se well to leaue behind any thing that might haue any colour to make for you that expound this word represent in S. Hierom to signifie reall exhibition Here appeareth that you can when you list change the signification of wordes that can make vocare to signifie facere and facere to signifie sacrificare as you do in your last booke And why should you not than in other wordes when it wil serue for like purposes haue the like libertie to change the signification of words when you list And if this word represent in saynt Hieroms wordes signifie reall exhibition then did Melchisedech really exhibit Christes flesh bloud who as the same saynt Hierom sayth did represent his flesh and bloud by offering bread and wine And yet in the lordes supper ryghtly vsed is Christes body exhibited in dede spiritually and so really if you take really to signifie only a spirituall and not a corporall and carnall exhibition But this reall and spirituall exhibition is to the receiuers of the sacrament and not to the bread and wine And mine issue in this place is no more but to proue that these sayings of Christ This is my body This is my bloud be figuratiue speaches signifying that the bread representeth Christes body and the wine his bloud which for as much as you confesse ther neded no great contention in this poynt but that you would seme in wordes to vary where we agre in the substance of the matter and so take occasion to make a longe booke where a short would haue serued And as for the exelucion onely many of the authors as I proued before haue the same exclusiue or other wordes equiualent therto And as for the sacramentall signes they be onely figures And of the presence of Christes body your selfe hath this exclusiue that Christ is but after a spirituall maner present and I say he is but spiritually present Now followeth Saynt Augustine And yet S. Augustine sheweth this matter more clearly and fully then any of the rest specially in an epistle which he wrot ad Bonifacium where he sayth that a day or two before good Friday we vse in common speach to say thus To morow or this day .ij. dayes Christ suffered his passiō Where in very dede he neuer suffered his passion but once and that was many yeares passed Likewise vpon Easter day we say This day Christ rose from death Where in very dede it is many hundreth yeares sithens he rose from death Why then do not men reproue vs as lyars when we speake in this sort But bicause we call these dayes so by a similitude of those dayes wherin these thinges were done in dede And so it is called that day which is not that day in dede but by the course of the yeare it is a like day And such thinges be sayd to be done that day for the solemne celebration of the sacramēt which thinges indede were not done that day but long before Was Christ offered any more but once And he offered him selfe and yet in a sacrament or representation not onely euery solemne feast of Easter but euery day he is offered to the people so that he doth not lye that sayth He is euery day offered For if sacramentes had no some similitude or likenes of those thinges whereof they be Sacramentes they could in no wise be sacramentes And for their similitude and likenes commonly they haue the name of the thinges wherof they be sacramentes Therfore as after a certayne maner of speach the sacramēt of Christes body is Christs body the sacrament of Christes bloud is Christes bloud so likewise the sacrament of fayth is fayth And to beleue is nothing els but to haue fayth And therfore when we answer for yong children in their baptisme that they beleue which haue not yet the minde to beleue we answer that they haue fayth bicause they haue the sacrament of fayth And we say also that they tourne vnto God because of the sacrament of conuersion vnto God for that answer pertayneth to the celebration of the sacramēt And likewise speaketh the Apostle of baptisme saying that by Baptisme we be buryed with him into death he sayth not that we signifie buriall but he sayth playnly that we be buried So that the sacramēt of so great a thing is not called but by the name of the thing it selfe Hitherto I haue rehersed the answer of S. Augustine vnto Boniface a learned bishop who asked of him how the parentes and frendes could answer for a yong babe in baptisme and say in his person that he beleueth conuerteth vnto God when the child can neither do nor think any such thinges Wherunto the answer of S. Augustine is this that for as much as baptisme is the sacrament of the profession of our fayth and of our conuersion vnto God it becometh vs so to answer for yong children comming therunto as to the sacramēt apertayneth although the children indeed haue no knowledge of such thinges And yet in our sayd answers we ought not to be reprehended as vayn men or lyers forasmuch as in common speach we vse dayly to call sacramētes and figures by the names of the thinges that be signified by them although they be not the same thing indede As euery Goodfriday as often as it returneth from yeare to yeare we call it the day of Christes passion and euery Easter day we call the day of his resurrection and euery day in the yeare we say that Christ is offered and the sacrament of his body we call it his body and the sacrament of his bloud we call it his bloud and our baptisme S. Paul calleth our buriall with Christ. And yet in very dede Christ neuer suffered but once neuer arose but once neuer was offered but once nor in very dede in baptisme we be not buried nor the sacrament of Christes body is not his body nor the sacrament of his bloud is not his bloud But so they be called bicause they be figures sacramentes and representations of the thinges them selfe which they signifie and whereof they beare the names Thus doth saynt Augustine most playnly open this matter in his epistle to Bonifacius Of this maner of speach wherin a signe is called by the name of the thing which it signifieth speaketh S. Augustine also right largely in his questions super Leuiticum contra Adamantium declaring how bloud in scripture is called the soule A thing which signifieth sayth he is wont to be called by the name of the thing which it signifieth as it is writen in the scripture The vij
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
supper the gospell red or himself or an other saying his Crede which in words signify as much as the bread doth if it be but a signification And Peter Martyr sayth that wordes signify more clerely then these signes do and sayth further in his disputation with Chedsay that we receiue the body of Christ no lesse by wordes then by the Sacramentall signes which teaching if it were true why should this Sacrament be trembled at But because this author noteth the Epistle of Clement to be fayned I will not make with him any foundation of it but note to the reader the third note gathered by this author of Clementes wordes which is that Priestes ought not to receiue alone which the words of the epistle proue not It sheweth in déed what was done and how the feast is indéed prepared for the people as well as the Priest And I neuer red any thing of order in law or ceremony forbidding the people to coÌ„municate with the Priest but all the old prayers and ceremonies sounded as the people did communicate with the Priest And when the people is prepared for and then come not but fearyng and treÌ„bling forbeare to come that then the Priest might not receiue his part alone the words of this epistle shew not And ClemeÌ„t in that he speaketh so of leauings semeth to thinke of that case of disappointment of the people that should come prouiding in that case the clearkes to receiue the residue whereby should appeare if ther we no store of clerkes but onely one clearke as some poore churches haue no mo then a man might rather make a note of clements mind that in that case one Priest myght receiue all allone and so vpon a chaunce kepe the feast allone But what soeuer we may gather that note of this author remayneth vnproued that the priest ought not to receiue alone And here I dare therefore ioyne an issue with this author that none of his thrée fained notes is grounded of any wordes of this that he noteth a fayned Epistle taking only wordes that he alleageth here This author vpon occasion of this epistle which he calleth fayned speaketh more reuerently of the Sacrament then he doth in other places which me think worthy to be noted of me Here he sayth that very Christ himselfe is not onely represented but also spiritually geuen vnto vs in this table for so I vnderstand the word wherein And then if very Christ himselfe be represented and geuen in the table the author meaneth not the materiall table but by the word table the meat vpon the table as the word Mensa a table doth signify in the xvi of the artes the x. of the Corinth Now if very Christ himself be geuen in the meat then is he preseÌ„t in the meat to be geuen So as by this teaching very Christ himself is not onely figuratiuely in the table that is to say the meat of the table which this author now calleth representing but is also spiritually geuen in the table as these wordes sound to me But whether this author wil say very Christ himself is geuen spiritually in the meat or by the meat or with the meat what scripture hath he to proue that he sayth if the wordes of Christ be onely a figuratiue spech and the bread onely signify Christes body For if the wordes of the institution be but in figure man cannot adde of his diuise any other substance or effect then the words of christ purport so this supper after this authors teaching in other places of his book where he would haue it but a signification shall be a bare memory of Christs death and signify onely such communication of Christ as we haue otherwise by fayth in that benefite of his passion without any speciall communication of the substaunce of his flesh in this Sacrament beyng the same onely a figure if it were true that this author would persuade in the conclusion of this booke although by the way he saith otherwise for fear percase and trembling that he conceiueth euen of an Epistle which he himself saith is fayned Canterbury IT is no maruayle though this Epistle fayned by the Papistes many yeres passed doe vary from the Papistes in these latter dayes For the Papisticall church at the beginning was not so corrupt as it was after but from time to tyme encreased in errours and corruption more more and still dooth acording to S. Paules saying Euill men and deceiuers waxe euer worse both leading other into errour and erring them selues For at the first beginning they had no priuate Masses no pardons in purgatory no reseruation of the bread they knew no masses of Scala coeli no Lady psalters no transubstantiation but of latter dayes all these and an infinite number of errors besides wer inuented and deuised without any aucthority of Gods word As your selfe haue newly inuented a great sort of new deuises contrary to the Papists before your tyme as that Christ is in the sacrament carnally and naturally that the demonstration was made vpon the bread when Christ sayd This is my body that the word satisfactorie signifyeth no more but the Priest to do his duety with many other things which here for shortnes of tyme I will omit at this present purposing to speake of them more hereafter And the epistles of Clement were fayned before the Papistes had run so far in errors as they be now For yet at that tyme was not inuented as I sayd the error of transubstantiation nor the reseruation of the sacrament nor the priestes did not communicate alone without the people But that the sayd epistle of Clement was fayned be many most certayne arguments For there be v. epistles of ClemeÌ„t so knit together and referring one to an other that if one be fayned all must needes be fayned Now neither Eusebius in Ecclesiastica historia nor S. Hierom nor Gennadius nor any other old writer maketh any meâ—tion of those epistles which authors in rehersing what workes Clement wrotte not leauing out so much as one epistle of his would surely haue made some mention of the v. Epistles which the papistes long before our tyme fayned in his name if there had ben any such in their time Moreouer those Epistles make mention that Clement at Iames request wrot vnto him the maner of Peters death but how could that be seyng that Iames was dead vii yeres before Peter For Iames died the vii yere And Peter the xiiii yere of Nero the Emperour Thirdly it is contayned in the same epistles that Peter made ClemeÌ„t his successor which could not be true forasmuch as next to Peter succeeded Linus as all the histories tel Fourthly the author of those Epistles sayth that he made the booke called Itenerarium Clementis which was but fayned in Clements name as it is declared dist 15. Sancta And then it followeth likewise of the other Epistles Fiftely the author of those Epistles taketh vpon him
mutation brought in by S. Ambrose the substances neuertheles remayned the same that skilleth not for the wonder of those meruayles serue for an induction to releeue the weake fayth of man in this miracle of the Sacrament and to represse the arrogancy of reason presuming to search such knowledge in Gods secret workes whereof if there might be a reason geuen it néeded no fayth And where there is a like there is no singularity as this miracle in the sacrament is notably singuler and therefore none other found like vnto it The Sacramentall mutation which this author newly so termeth is a mere shift to auoyd among such as be not learned the truth of Gods miracle in this chaunge which is in déed such as S. Ambrose speaketh of that of bread is made the body of Christ which S. Ambrose in an other place termeth it the grace of the body of Christ and all is one for it is a great grace to haue the body of Christ for our food present there And out of Christes mouth calling the bodye of Christ is making the body of Christ which wordes calling signifying naming vsed in S. Ambrose writinges do not limitte Christes wordes and restraynt them to an onely calling an onely signifiyng or an onely naming but geue an vnderstanding agréeable to other of S. Ambrose wordes that shew the bread after consecration to be the body of Christ the calling to be vnderstanded a real calling of the thing that so is made and likewise a reall signifying of the thing in déed present and a reall naming as the thing is in déed As Christ was named Iesus because he is the sauiour of his people in déede And thus perusing this authors answeres I trust I haue noted to the reader with how smal substaunce of matter this author impugneth transubstantiation and how slenderly hée goeth about to aunswere such authors as by their seuerall writinges confyrme the same besydes the consent of Christendome vniuersally receiuing the same And how in the meane way this author hath by his owne handes pulled downe the same vntrue doctrine of the fyguratiue speach that himselfe so lately hath deuised or rather because this matter in his booke goeth before he hath in his second booke marred his frame or euer be commeth to the third booke to set it vp Caunterbury OH what a capitall cryme is here committed that I haue englished this word conficere to do whose proper signification is to accomplish or make an end of a thing which being once brought to passe we vse in common spech to say I haue done as I haue done my house I haue done my booke I haue done my worke I haue done my dayes iourney that is to say I haue perfectly done and finished And is not this fully as much in spech as to say I haue made my dayes iourney or I haue made my house or my booke But some fault you must finde where none is partly to keep in vse your old custome of calumniatiō and partly to satisfy a new toy that you haue in your head that making is in the substaunce of the sacrament and doing is in the effect But whether it be translate making or dooing S. Ambrose spake of the wonderfull effectuall working of God in the vse and ministration of the sacramentes and that as well in baptisme as in the Lordes supper and not of his working in the substaunces of the elementes reserued As for the authority of the booke I stand not in it so that all your wordes therein be more then nedeth but to length your book and yet was the book neuer allowed amongst men learned and of iudgement to be S. Ambroses And Melancthon whome you alleage for the allowaunce of it geueth it two nips which you haue left out of purpose to serue your affection For he saith not as you report that it seemeth not to him vnlike but that it seemeth not to him farre vnlike and yet he confesseth that it is confusedly written which is a slender approbation that it should be S. Ambroses And where you confesse that S. Ambrose sayth not in wordes that the substances of bread and wine be gone and yet sayth so in effect because he speaketh of chaunge either you know that your argument is naught and yet bring it in purposely to deceiue some simple reader or your ignoraunce is more then I would haue thought that of this word chaunge woulde argue chaunge in substaunce as though there could be no chaunge but it must be in substaunce But if you had well considered the examples of S. Ambrose by me alleadged which he bringeth forth for the proofes and similitudes of the chaunge of bread and wine in the sacrament you should haue found that in all the sayd examples remayne the substaunces notwithstanding the chaunge As in the water of Iordane staying to runue after the naturall course in the dry stone that contrary to his nature flowed out water in the bitter water of Marath that was turned into sweetnesse in the yron that contrary to nature swame aboue the water in the spirituall generation of man aboue all naturall operation in the sacramētall mutation of the water of baptisme and in the incarnation of our sauiour Christ which all being brought by S. Ambrose for example of the chaunge in bread and wine as in them the substaunces remayned notwithstanding the chaunges so is it in the bread and wine whereof other were brought for examples But in your handling here of S. Ambrose you seem to be vtterly ignoraunt and not to know difference betweene sacramentall signes in the vse whereof almighty God inwardly worketh and other vayne signes which be nothing els but outward shewes to the eye For if you vnderstood the matter would you resemble a knaue playing in a princes coate in whom nothing is inwardly wrought or altered vnto a man beyng baptised in water who hath put vpō him outwardly water but inwardly is aparelled with Christ and is by the omnipotent working of God spiritually regenerated and chaunged into a new man Or would you compare him that banketeth at a feast to represent an anniuersary or tryumph vnto that man that in remembraunce of Christes death eateth and drinketh at his holy supper geuing thankes for his redemption and comforting himselfe with the benefyte thereof If you haue this opinion and veneration of the sacramentes it is well knowen what spirite you haue how ignoraunt you be and what is to be iudged of you And if you haue no such opinion becommeth it you then to dally with such profane examples tending to the profanation of the Sacraments and deceiuing of the readers And as for the holines of bread I say now as I said before that neither bread wine nor water haue any capacity of holinesse but holines is onely in the receauers and by the bread water and wine is sacramentally signified And therefore the marueilous alteration to an hyer estate nature and condition is chiefly
accepted and pleasaunt in the sight of God And this maner of shewyng Christes death and kèepyng the memorie of it is grounded vpon the Scriptures written by the Euangelistes and S. Paule and accordyng thereunto Preached beleued vsed and frequented in the Church of Christ vniuersally and from the beginnyng This authour vtteryng many wordes at large besides Scripture and agaynst Scripture to depraue the Catholike doctrine doth in a few wordes which be in déede good wordes and true confounde and ouerthrow all his enterprise and that issue will I ioyne with him which shall suffise for the confutation of this booke The fewe good wordes of the authour which wordes I say confounde the rest consist in these two pointes One in that the authour alloweth the Iudgement of Petrus Lombardus touchyng the oblation and sacrifice of the Church An other in that the authour confesseth the Councell of Nice to be holy Councell as it hath bene in déede confessed of all good Christen men Upon these two confessions I will declare the whole enterprise of this fift booke to be ouerthrowen Caunterbury MY fift booke hath so fully so playnly set out this matter of the sacrifice that for aūswere to all that you haue here brought to the cōfutation therof the reader neede to do no more but to looke ouer my booke agayne and he shall see you fully aunswered before hand Yet wyll I here and there adde some notes that your ignoraūce and craft may the better appeare This farre you agree to the truth that the sacrifice of Christ was a ful and a perfect sacrifice which needed not to be done no more but once and yet it is remembred and shewed forth dayly And this is the true doctrine accordyng to Gods word But as concernyng the reall presence in the accidents of bread and wine is an vntrue doctrine fayned onely by the Papistes as I haue most playnly declared and this is one of your errours here vttered An other is that you cast the most precious body and bloud of Christ the sacrifice Propitiatorie for all the sinnes of the world which of it selfe was not the sacrifice but the thyng whereof the sacrifice was made and the death of him vpon the Crosse was the true sacrifice propiciatorie that purchased the remission of sinne which sacrifice continued not long nor was made neuer but once where as his flesh and bloud continued euer in substaunce from his incarnation as well before the sayd sacrifice as euer sithens And that sacrifice propitiatorie made by him onely vpon the Crosse is of that effect to reconcile vs to Gods fauour that by it be accepted all our sacrifices of landes and thankes geuyng Now before I ioyne with you in your issue I shall rehearse the wordes of my booke which when the indifferent Reader seeth he shal be the more able to iudge truely betwene vs. My booke conteineth thus The fift Booke THe greatest blasphemy and iniurie that can be agaynst Christ and yet vniuersally vsed through the Popishe kyngdome is thys that the Priestes make their Masse a sacrifice propitiatorie to remit the sinnes as well of them selues as of other both quicke and dead to whom they list to apply the same Thus vnder pretence of holynes the Papistical priests haue taken vpon them to be Christes successours and to make such an oblation and sacrifice as neuer creature made but Christ alone neither he made the same any more tymes then once and that was by his death vpon the Crosse. For as S. Paule in his Epistle to the Hebrues witnesseth Although the high priestes of the old law offered many tymes at the least euery yeare once yet Christ offered not him selfe many tymes for then he should many tymes haue dyed But now he offered him selfe but once to take away sinne by that offering of him selfe And as men must dye once so was Christ offered once to take away the sinnes of many And furthermore S. Paul sayth That the sacrifices of the old law although they were continually offered from yeare to yeare yet could they not take away sinne nor make men perfect For if they could once haue quieted mens consciēces by taking away sinne they should haue ceassed and no more haue bene offered But Christ with once offering hath made perfect for euer them that be sanctified puttyng their sinnes cleane out of Gods remembraūce And where remission of sinnes is there is no more offering for sinne And yet further he sayth concernyng the old Testament that it was disanulled and taken away bicause of the feeblenesse and vnprofitablenesse therof for it brought nothyng to perfection And the priestes of that law were many bycause they liued not long and so the priesthode went from one to an other but Christ liueth euer and hath an euerlastyng priesthode that passeth not from him to any man els Wherfore he is able perfectly to saue them that come to God by him for asmuch as he liueth euer to make intercession for vs. For it was meete for vs to haue such an high priest that is holy innocent with out spot separated from sinners and exalted vp aboue heauen who needeth not dayly to offer vp sacrifice as Aarons priestes did first for his owne sinnes and then for the people For that he did once when he offered vp him selfe Here in his Epistle to the Hebrues S. Paule hath playnly and fully described vnto vs the difference betwene the priesthode and sacrifices of the old Testament and the most high and worthy priesthode of Christ his most perfect and necessary sacrifice and the benefite that commeth to vs thereby For Christ offered not the bloud of calues sheepe and goates as the priests of the old law haue vsed to do but he offered his own bloud vpon the Crosse. And he went not into an holy place made by mans hand as Aaron did but he ascended vp into heauen where his eternall Father dwelleth and before him he maketh continuall supplication for the sinnes of the whole world presentyng his owne body which was torne for vs and his precious bloud which of his most gracious and liberall charitie he shed for vs vpon the Crosse. And that sacrifice was of such force that it was no neede to renew it euery yeare as the Byshops did of the old Testament whose sacrifices were many tymes offered and yet were of no great effect or profite bycause they were sinners them selues that offered them and offered not their owne bloud but the bloud of brute beastes but Christes sacrifice ones offered was sufficient for euermore And that all men may the better vnderstand this sacrifice of Christ which he made for the great benefite of all men it is necessary to know the distinctiō and diuersitie of sacrifices One kynde of sacrifice there is which is called a Propitiatory or mercyfull sacrifice that is to say such a sacrifice as pacifieth Gods wrath and indignatiō and obteineth mercy and forgiuenes
sacrificium oblationem quia memoria est representatio veri sacrificy sanctae immolationis factae in ara crucis semel Christus mortuus in cruce est ibique immolatus est in semetipso quotidie auteÌ„ immolatur in sacrameÌ„to quia in sacramento recordatio fit illius quod factum est semel vnde Augustin Certum habemus quia Christus resurgens ex mortus iam non moritur c. tamen ne obliniscamur quod semel factum est in memoria nostra omn 〈◊〉 fit sclicet quaÌ„do pascha celebratur Nunquid totiens Christus occiditur sed tantuÌ„ aniu◠〈◊〉 â—ecordatio representat quod olim factuÌ„ est sic nos facit moueri taÌ„quaÌ„ videamus Domin◠〈◊〉 â—uce IteÌ„ semel immolatus est Christus in semetipso tameÌ„ quotidie immolatur in sacramâ—â—â—â— Quod sic intilligenduÌ„ est quia in manifestatione corporis distinctione membroruÌ„ semel tanti in cruce pependit offereÌ„s se Deo patri hostiaÌ„ redeÌ„ptionis efficacem eoruÌ„ scilicet quos praedestinauit Item Ambrosius In Christo semel oblata est hostia ad saluteÌ„ potes quid ergo nos Nonne per singulos dies offerimus Fae si quotidie offeramus ad recordationem eius mortis fit vna est hostia non multae quomodo vna noÌ„ multae quia semel immolatus est Christus Hoc auteÌ„ sacrificium exemplum est illius idipsum semper idipsum offertur proinde hoc idem est sacrificium alioquin dicetur quoniam in multis locis offertur multi sunt Christi non sed vnus vbique est Christus hic plenus existens illic plenus sicut quod vbique offertur vnum est corpus ita vnum sacrificium Christus hostiam obtulit ipsam offerimus nuÌ„c sed quod nos agimus recordatio est sacrificij Nec causa suae infirmitatis reperitur quia per ficit hominem sed nostrae quia quotidie peccamus Ex his colligitur esse sacrificium dici quod agitur in altari Christum semel oblatuÌ„ quotidie offerri sed aliter tunc aliter muncâ—et etiam quae sit virtus huius sacramenti ostenditur remissio scilicet peccatorum venalium perfectio virtutis The English hereof is this After this it is asked whether that the Priest doth may be sayd properly a sacrifice or immolation and whether Christ be dayly immolate or onely once Whereunto it may be shortlye aunswered that which is offered and consecrate of the priest is called a sacrifice and oblation because it is a memory and representation of the true sacrifice and holye immolation done in the aultar of the crosse And Christ was once dead on the crosse and there was offered in himselfe but he is dayly immolate in the sacrament because in the sacrament there is made a memory of that is once done Whereupon S. Augustine We are assured that christ rising from death dieth not now c. Yet least we should forget that is once done in our memory euery yere is done videl as often as the pascha is celebrate is Christ as often killed onely a yerely remembraunce representeth that was once done and so causeth vs to be moued as though we saw our Lord on the crosse Also Christ was once offered in himselfe and is offered dayly in the sacrament which is thus to be vnderstaÌ„ded that in open shewyng of his body and distinction of his meÌ„bers he did hang onely once vpon the crosse offering himselfe to God the father an host of redemption effectuall for them whome he hath predestinate Also S. Ambrose In Christ the host was once offred being of power to helth what do we then doe we not offer euery day and if we offer euery day it is done to the remembraunce of the death of him and the host is one not many How one and not many because Christ is once offered this sacrifice is the example of that the same and alwayes the same is offered therfore this is the same sacrifice Or els it may be sayd because offering is in many places there be many Christes which is not so but one Christ is ech where and here ful and there full so as that which is offered euery where is one body and so also one sacrifice Christ hath offered the host we do offer the same also now But what we do is a remembraunce of the sacrifice Nor there is no cause found of the owne inualidity because it perfiteth the man but of vs because we dayly sinne Hereof it is gathered that to be a sacrifice and to be so called that is done in the alter and Christ to be once offered and dayly offered but otherwise then and otherwise now and also it is shewed what is the vertue of this Sacrament that is to say remission of veniall sinne and perfection of vertue Thus writeth Petrus Lombardus whose iudgement because this author alloweth he must graunt that the visible church hath Priestes in ministery that offer dayly Christes most precious body and bloud in mistery and then must it be graunted that Christ so offered himselfe in his supper For otherwise then he did cannot now be done And by the iudgement of Petrus Lombardus the same most precious body and bloud is offered dayly that once suffered and was once shed And also by the same Petrus iudgement which he confirmeth with the saying of other this dayly offering by the priest is daylye offered for sin not for any imperfection in the first offering but because wee daylye fall And by Petrus iudgement appeareth also how the priest hath a speciall functioÌ„ to make this offering by whose mouth god is prayed vnto as Hesychius sayth to make this sacrifice which Emissene noteth to be wrought by the great power of the inuisible priest By Petrus Lombardus also if his iudgement be true as it is in deed and the author coÌ„fesseth it so to be that is done in the aultar is not onely called a sacrifice but also is so the same that is offered once and dayly to be the same but otherwise then and otherwise now But to the purpose if the author will stand to the iudgement of Petrus Lombardus all his fift booke of this treaty is clerely defaced And if he will now call backe that agayne he might more compendeously do the same in the whole treatise being so far ouerseene as he is therein Caunterbury HOw is it possible to set out more playnely the diuersity of the true sacrifice of Christ made vpon the aulter of the crosse which was the propitiation of sinne from the sacrifice made in the sacrament then Lombardus hath done in this place For the one he calleth the true sacrifice the other he calleth but a memoriall or representation thereof likening the sacrifice made in the lordes supper to a yeares mind or anniuersary wherat is made a memoriall of the death of a person and yet it is not
iteration of the once perfited sacrifice on the crosse but a representation thereof shewing it before the faith full eies and refreshing our memory therewith so that we may see with the eie of faith the very body and bloud of Christ by gods mighty power exhibite vnto vs the same body and bloud that suffered and was shed for vs This is a godly and catholicke doctrine but of the cokcle which you cast in by the way of distinction without diuision I cannot tell what you meane except you speak out your dreames more playnely And that it is the same body in substaunce that is dayly as it were offered by remembraunce which was once offered in the Crosse for sinne we learne not so playnly by these wordes This is my body Hoc est corpus meum as we do by these Hic Iesus assumptus est in coelum and Qui descendit ipse est qui ascendit suprae omnes coelos This Iesus was taken vp into heauen and he that descended was the same Iesus that ascended aboue all the heauens And where you say that by vertue of Christes sacrifice such as fal be releued in the Sacrament of penaunce the truth is that such as do fall be releued by Christ when so euer they returne to him vnfaynedly with hart and mynde And as for your wordes concernyng the Sacrament of penaunce may haue a Popishe vnderstandyng in it But at length you returne to your former errour and goe about to reuoke or at the least euill fauoredly to expounde that which you haue before well spoken Your wordes be these Winchester The dayly offeryng is propitiatory also but not in that degrée of propitiation As for redemption regeneration or remission of deadly sinne which was once purchased by force therof 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. All good workes good thoughtes and good meditations may be called sacrifices and the same be called sacrifices propitiatorie also for so much as in their degrée God accepteth and taketh them through the effect and strength of the very sacrifice of Christes death which is the reconciliation betwene God and maÌ„ ministred dispensed particularly as God hath appointed in such measure as he knoweth But S. Paule to the Hebrues exhortyng men to charitable déedes sayth with such sacrifices God is made fauorable or God is propitiate if we shall make new Englishe Whereupon it foloweth bycause the Priest in the dayly sacrifice doth as Christ hath ordered to be done for she wyng forth and remembraunce of Christes death that act of the Priest done accordyng to Gods commaundement must néedes be propitiatory and prouoke Gods fauour and ought to be trusted on to haue a propitiatory effect with God to the members of Christes body particularly beyng the same done for the whole body in such wise as God knoweth the dispeÌ„sation to be méete conuenient accordyng to which measure God worketh most iustly and most mercyfully otherwise then man can by his iudgement discusse determine To call the dayly offeryng a sacrifice satisfactory must haue an vnderstandyng that signifieth not the action of the Priest but the presence of Christes most precious body and bloud the very sacrifice of the world once perfectly offered beyng propitiatorie and satisfactorie for all the world or els the worde satisfactorie must haue a signification and meanyng as it hath sometyme that declareth the acceptation of the thyng done and not the propre contreuaile of the action after which sort man may satisfie God that is so mercyfull as he will take in good worth for Christes sake maÌ„s imperfect endeuour and so the dayly offering may be called a sacrifice satisfactory bicause God is pleased with it beyng a maner of worshyppyng of Christes passion accordyng to his institution But otherwise the dayly sacrifice in respect of the action of the Priest called satisfactorie and it is a word in déede that soundeth not well so placed although it might be saued by a signification and therfore thinke that word rather to be well expounded then by captious vnderstandyng brought in slaunder when it is vsed and this speach to be frequented that the onely immolatâ—on 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 I haue read the dayly sacrifice of Christes most precious body to be called a Sacrifice satisfactorie but this speach hath in déede bene vsed that the Priest should sing satisfactorie which they vnderstode in the satisfaction of the Priestes duety to attend he prayer the was required to make and for a distinction therof they had prayer sometyme required without speciall limitation and that was called to pray not satisfactorie Finally in man by any his action to presume to satisfie God by way of counteruaile is a very mad and furious blasphemy Caunterbury TO defend the Papisticall errour that the dayly offering of the Priest in the Masse is propitiatory you extend the word Propitiation other wise then the Apostles do speakyng of that matter I speake playnly accordyng to S. Paule and S. Iohn that onely Christ is the propitiation for our sinnes by his death You speake accordyng to the Papistes that the Priestes in their Masses make a sacrifice propitiatory I call a sacrifice propitiatory accordyng to the Scripture such a sacrifice as pacifieth Gods indignation agaynst vs obteineth mercy and forgiuenes of all our sinnes and is our raunsome and redemption from euerlastyng damnation And on the other side I call a sacrifice gratificatory of the sacrifice of the Church such a sacrifice as doth not reconcile vs to God but is made of them that be reconciled to testifie their dueties and to shewe them selues thankefull vnto him And these sacrifices in Scripture be not called propitiatory but sacrifices of Iustice of laude prayse and thankes geuyng But you confounde the wordes and call one by an others name callyng that propitiatory whiche the Scripture calleth but of Iustice laude and thankyng And all is nothyng els but to defend your propitiatory sacrifice of the Priestes in their Masses whereby they may remit sinne and redeeme soules out of Purgatory And yet all your wyles and shiftes will not serue you for by extendyng the name of a propitiatory sacrifice vnto so large a signification as you do you make all maner of Sacrifices propitiatory leauyng no place for any other sacrifice For say you all good deedes and good thoughtes be Sacrifices propitiatorie and then be the good workes of the lay people Sacrifices propitiatorie as well as those of the Priest And to what purpose then made you in the begynnyng of this booke a distinction betwene sacrifices propitiatorie and other Thus for desire you haue to defend the Papisticall errours you haue not fallen
may be also here in the blessed Sacrament of the aultar I am not so ignorant but I know that Christ appeared to S. Paule and sayd to him Saule Saule why doest thou persecute me But S. Augustin sayth that Christ at his Ascention spake the last wordes that euer he speake vpon earth And yet we finde that Christ speaketh sayth he but in heauen and from heauen and not vpon earth For he spake to Paule from aboue saying Saule Saule why doest thou persecute me The head was in heauen and yet he sayd why doest thou persecute me bycause he persecuted his members vpon earth And if this please not Maister Smith let him blame S. Augustin and not me for I fayne not this my selfe but onely alledge S. Augustin And as the father spake from heauen whan he sayd This is my beloued sonne in whom I am pleased and also S. Stephen saw Christ sittyng in heauen at his fathers right hand euen so ment S. Augustin that S. Paule and all other that haue sene and heard Christ speake since his Ascention haue sene and heard him from heauen NOw when this Papist goyng forward with his woorkes seeth his building so feeble weake that it is not able to stand he returneth to his chief foūdation the Church and Councels generall willyng all men to stay thereupon to leaue disputyng reasonyng And chiefly he shoareth vp his house with the Councell Lateranence whereat sayth he were xiij hundred Fathers xv But he telleth not that viij hundred of them were Monkes Friers and Chanons the Byshop of Romes owne deare deare-lynges chief champions called together in his name not in Christes From which broode of vypers Serpentes what thyng can be thought to come but that dyd proceede frō the spirite of their most holy father that first begat them that is to say from the spirite of Antichrist And yet I know this to bee true that Christ is present with his holy Churche whiche is his holy elected people and shall be with them to the worldes end leadyng gouernyng them with his holy spirite teachyng them all truth necessary for their saluation And when so euer any such be gathered together in his name there is he among them he shall not suffer the gates of hell to preuaile agaynst them For although he may suffer them by their owne frailenes for a tyme to erre fall and to dye yet finally neither sathan hell sinne nor eternall death shall preuaile agaynst them But it is not so of the Church and sea of Rome whiche accompteth it selfe to be the holy Catholicke Churche and the Byshop therof to be most holy of all other For many yeares ago Sathan hath so preuailed agaynst that stinkyng whore of Babylon that her abhominations be knowen to the whole world the name of God is by her blasphemed and of the cup of her dronkennes and poyson haue all nations tasted AFter this cōmeth Smith to Berēgarius Almericus Carolostadius Oecolampadius Zuinglius affirmyng that the Church euer sithens Christes tymes a thousand fiue hūdreth yeares and moe hath beleued that Christ is bodily in the Sacrament and neuer taught otherwise vntill Berengarius came about a thousand yeares after Christ whom the other folowed But in my booke I haue proued by Gods word the old auncient Authors that Christ is not in the sacrament corporally but is bodily corporally ascended into heauen there shall remaine vnto the worldes end And so the true Church of Christ euer beleued from the beginnyng with out repugnaunce vntill Sathan was let louse and Antichrist came with his Papistes which fayned a new and false doctrine contrary to Gods word and the true Catholicke doctrine And this true fayth God preserueth in his holy church still and will doe vnto the worldes end maugre the wicked Antichrist and all the gates of hell And almighty God from time to time hath strēgthened many holy Martirs for this fayth to suffer death by Antichrist and the great harlot Babilon who hath embrewed her handes and is made drunken with the bloud of Martyrs Whose bloud God will reuēge at length although in the meane time he suffer the patiēce and fayth of his holy Saynts to be tried ALl the rest of his Preface contayneth nothing els but the authority of the Church which Smith sayth cannot wholy erre and he so setteth forth and extolleth the same that he preferreth it aboue Gods word affirming not onely that it is the piller of truth and no lesse to bee beleued then holy scripture but also that we should not beleue holy scripture but for it So that he maketh the word of men equall or aboue the word of God And truth it is in deed that the church doth neuer wholy erre for euer in most darcknes God shineth vnto his elect and in the midst of all iniquity he gouerneth them so with his holy word and spirite that the gates of hell preuayle not agaynst them And these be knowne to him although the world many times know them not but hath them in derision and hatred as it had Christ and his Apostles Neuerthelesse at the last day they shal be knowen to all the whole world when the wicked shal wonder at their felicity and say These be they whom we sometime had in verision and mocked We fooles thought their liues very madnes and their end to be without honour But now loe how they be accounted among the children of God and theyr portion is among the sayntes Therfore we haue erred frō the way of truth the light of righteousnesse hath not shined vnto vs we haue wearyed our selues in the way of wickednes and destruction But this holy church is so vnknowne to the world that no mā can discerne it but God alone who onely searcheth the hartes of all men knoweth his true children from other that be but bastardes This church is the piller of trueth because it resteth vpon Gods word which is the true and sure foundation wil not suffer it to erre fall But as for the opē knowne church the outward face therof it is not the piller of truth otherwise thē that it is as it were a register or treasory to keepe the bookes of Gods holy will testament to rest onely thereupon as S. Augustine and Tertullian meane in the place by M. Smith alleadged And as the register keepeth all mens wils and yet hath none authority to adde change or take away any thing nor yet to expound the wils further then the very words of the will extend vnto so that he hath no power ouer the will but by the will euen so hath the church no further power ouer the holy scripture which conteyneth the will and testamēt of god but onely to keepe it and to see it obserued and kept For if the Church proceede further to make any new Articles of the fayth besides the Scripture
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
most certayne truth that Christs body is not made of bread And seeing that you embrace it here in this one place why stand you not constantly therin but goe from it againe in all the rest of your booke defending the Papisticall doctrine cleane contrary to yours in this pointe in that they teach that Christes body is made of bread And you varry so much from your selfe herein that although you deny the Papistes sayinges in wordes that Christes body is made of bread yet in effect you graunt and maintayn the same which you say is intollerable and not to be deuised by a scoffer in a play For you say that Christ calleth bread his body and that his calling is making And then if he make bread his body it must needes follow that he maketh his body of the bread moreouer you say that Christes body is made present by conuersion or turning of the substance of bread into the substance of his precious bodye where of must follow that his body is made of bread For when so euer one substāce is turned into another thē the second is made of the first As because earth was turned into the body of Adam we say that Adam was made of earth and that Eue was made of Adams ribbe And the wine in Galily made of water because the water was turned into wine and the ribbe of Adames side into the body of Eue. If the water had beene put out of the pottes and wine put in for the water we might haue saide that the wine had been made present there where the water was before But then we might not haue said that the wine had been made of the water because the water was emptied out and not turned into wine But when Christ turned the water into the wine then by reason of that turning we say that the wine was made of the water So likewise if the bread be turned into the substance of Christ his body we must not only say that the body of Christ is present where the bread was before but also that it is made of the bread because that the substance of the bread is conuerted and turned into the substaunce of his bodye Which thing the papists saw must needes follow and therfore they plainly confessed that the body of Christ was made of bread which doctrine as you truely say in this place is intollerable and not to be deuised by a scoffer in a play when his fellow had forgotten his parte And yet you so far forget your selfe in this booke that throughout the same what so euer you say here you defend the same intollerable doctrin not to be deuised by a scoffer And where Smith accounteth here my fourth lye that I say that the Papistes say that Christes body is made of bread and wine Here Smith and you agree both together in one lye For it is truth and no lye that the Papistes so say and teach as Smith in other parts of his booke saith that Christes body is made of bread and that priestes doe make Christes body My 12. comparison is this They say that the masse is a Sacrifice satisfactory for sinne by the deuotion of the Priest that offreth and not by the thing that is offered But we say that their saying is a most haynous yea and detestable error against the glory of Christ for the satisfaction for our sinnes is not the deuotion nor offering of the Priest but the only host and satisfactiō for all the sinnes of the world is the death of Christ and the oblation of his body vpon the Crosse that is to say The oblation that Christ him selfe offred once vpon the crosse and neuer but once not neuer any but he And therfore that oblation which the Priestes make dayly in their papisticall masses cannot be a satisfaction for other mennes sinnes by the Priests deuotion but it is a mere illusion and suttle crafte of the Deuil wherby Antichrist hath many yeares blinded and deceiued the world Winchester This comparison is out of the matter of the presence of Christes most precious body in the Sacrament which presence this author in the first part of his comparison semeth by implication to graunt when he findeth fault that the priestes deuotion should be a sacrifice satisfactory and not the thing that is offered which maner of doctrine I neuer read I thinke my selfe it ought to be improued if any such there be to make the deuotion of the Priest a satisfaction For vndoubtedly Christ is our satisfaction wholly and fully who hath payd our wholl debt to God the Father for the appeasing of his iust wrath againste vs and hath cancelled the bill obligatory as S Paul saith that was against vs. For further opening whereof if it be asked how he satisfied we answere as we be taught by the Scriptures By the accomplishment of the will of his Father in his innocent willing obedient suffering the miseries of this world without sinne and the violent persecution of the world euen to the death of the Crosse and sheading of his most precious bloud Wherein was perfited the willing Sacrifice that he made of him selfe to God the Father for vs of whom it was written in the beginning of the booke that he should lie the body and perfectt accomplishment of all Sacrifices as of whom all other sacrifices before were shadowes and figures And here is to be considered how the obedient will in Christes Sacrifice is specially to be noted who suffered because he would Which S. Paul setteth forth in declaration of Christes humility And although that willing obedience was ended and perfected on the crosse to the which it continued from the beginning by reason wherof the oblatiō is in S. Paules spéech attributed thereunto Yet as in the Sacrifice of Abraham when he offered Isaac the earnest will of offering was accounted for the offering in déede whereupon it is said in Scripture that Abraham offered Isaac and the declaration of the will of Abraham is called the offering So the declaration of Christes will in his last Supper was an offering of him to God the Father assuring there his Apostles of his will and determination and by them all the world that his body should be betrayed for them and vs and his precious bloud shed for remission of sinne which his word he confirmed then with the gifte of his precious body to be eaten and his precious bloud to be dronken In which mistery he declared his body and bloud to be the wery Sacrifice of the world by him offered to God the father by the same will that he said hid body should be betrayed for vs. And thereby ascertained vs that to be in him willing that the Iewēs on the crosse séemed to execute by violence and force against his will And therfore as Christ offred himself on the crosse in the execution of the worke of his will so he offered himself in his Supper in
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