conclusion but do reasonably auoyd it And yet by the way in moulding and sowring it should me séemeth be properly sayd that the accidentes mould and the accidents sower because we call mould bread bread sower wine wine and in wine as I sayd before made vineger the former substaunce hath bene in learning accounted in maner to remayne so as this author ouershooteth himself when he matcheth generatiō of worms with moulding and sowring which differ so farre in the speculation But euen as this authors wit is ouerturned in consideration of the true fayth so doth it appeare peruerted in consideration of naturall thinges Caunterbury I know not to what purpose you haue written all this fond matter except it be that you would the world should know how ignorant you be in philosophy which haue not learned so much as to know the diuersity betwene the vi kindes of mornings generation corruption augmentation diminution alteration and mouing from place to place Wherof the iiii last be from accidents to accidents and the two first from substance to substance So that all mutation is not in accidents and the corruption of accidents to be the generation of new accidents as you vnlearnedly imagine both of that and of materia prima which neuer was no such thing in deede but by imagination But bicause you beare me in hand that I beare the papistes wrong in hand that they affirme wormes to be ingendred of accidents I shall reherse their owne wordes that the readers may know your ignorance herein or els how loud a lye you make willingly Ex speciebus sacramentalibus say they generantur vermes siputre fiant Of the sacramentall formes if they be rotten be gendred wormes But it is no poynt of true meaning men now to deny that euer they sayd any such things as they haue taught in their scholes these foure or fiue hundred yeares as their owne books do playnly testefy And be these Papistes to be credited which haue taught vntruely so many yeares and now when they be pressed with all goe cleane from it and say they neuer sayd so but he wrong borne in hand And bicause Smith denieth here the same that you doe that wormes be ingendred of the accidents in the sacrament let him helpe you to aunswere this matter And for as much as he sayth that when the host reserued beginneth to moule and to putrify and should ingender wormes then an other substance succeedeth it of which such thinges are made let him tell what substaunce that is which succedeth and whereof that substance is made But to returne to you agayne such philosophy as you make here learned I neuer in Aristotle Plato nor Pliny nor I trow none such to bee found in any that euer wrote But as you delight all in singularity and haue made strange diuinity so must you inuēt as strange philosophy For who euer heard the Terminus a quo is chaunged or Terminus ad quem And whatsoeuer semeth to you as commonly it seemeth to you that seemeth to no man els yet it seemeth to no man els that euer was learned that accidēts be properly changed but that the substaunces or subiectes be chaunged from accidence to accidence And it is the simplest reason that euer was made that the accidentes moule and sower because the substaunce remayneth so as mouled bread is called bread and sower wine is called wine For so is colde water and hoat water both called water And yet it is the water that is now hoate now colde and not the accidentes For neyther can hote be colde nor colde be hoat nor heat go into coldnes nor coldnes into heat but the subiect that receiueth them is now hoat now cold by alteration as yron that is now colde is soone made hoat but coldnes can neuer be hotenes by no arte nor science forasmuch as they be contrary qualities And likewise purenes cānot moul nor sweetnes cannot be sower but wine that is sweet may turn into sower wine bread that is pure may be chaunged into mouly bread But the more you striue in the matters of philosophy the more appeareth your ignoraunce therein euen as it did before in the matters of our fayth And who can condemne your doctrine more clearely then your owne Vlpian doth as you do here alleadge him that in vineger remayneth in manner the same substaunce that was in the wine wherof it must folow that when the sacramentall wine is turned into vineger there must be a substaunce remaining which is in manner the same with the substaunce of the vineger The sixt absurdity Sixtly that substaunce is norished without substance by accidents onely if it chaunce any Catte Mouse Dogge or other thing to eate the Sacramentall bread These inconueniences and absurdities do follow of the fond papistical transubstantiation with a number of other errours as euill or worsse then these whereunto they be neuer able to aunswere as many of them haue confessed themselues And it is wonder to see how in many of the foresayd thinges they vary among themselues Where as the other doctrine of the scripture and of the old catholick church but not of the lately corrupted Romish church is plaine and easy as well to be vnderstanded as to aunswere to all the aforesayd questions without any absurdity or inconuenience folowing thereof so that euerye aunswere shall agree with gods word with the olde church and also with all reason and true philosophy For as touching the first poynt what is broken what is eaten what drunkē and what chawen in this sacrament it is easy to aunswere The bread and wine as S. Paule sayth The bread which we breake And as concerning the second and third poyntes neither is the substaunce of bread and wine without their proper accidents nor their accidentes hange alone in the ayre without any substance but according to all learning the substaunce of the bread and wine reserue their owne accidents and the accidents do rest in their owne substaunces And also as concerning the fourth poynt there is no place left voyd after consecration as the Papistes dreame but bread and wine fulfill their place as they did before And as touching the fift poynt whereof the wormes or mouling is ingendred and wherof the vineger commeth the aunswere is easy to make according to all learning and experience that they come according to the course of nature of the substance of the bread and wine to long kept and not of the accidentes alone as the Papistes do fondly phantasy And likewise the substances of bread and wine do feed and nourish the body of them that eat the same and not onely the accidents In these answeres is no absurdity nor inconuenience nothing spoken either contrary to holy scripture or to naturall reason Philosophy or experience or agaynst any old auncient author or the primitiue or catholicke church but onely agaynst the malignant and Papisticall church of Rome Where as on the other side that cursed synagog of Antichrist
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
vp in the study of Schoole Authours without regard had to the authoritie of Scriptures were coÌ„monly reiected by him so that he was greatly for that his seuere examination of the Religious sort much hated and had in great indignation and yet it came to passe in the end that diuers of them being thus compelled to study the Scriptures became afterwardes very well learned and well affected in so much that when they procéeded Doctours of Diuinitie could not ouermuch extoll and commende Maister Doct. Cranmers goodnes towardes them who had for a tyme put them backe to aspire vnto better knowledge and perfection Amongest whom Doct. Barret a white Frier who afterwardes dwelt at Norwich was after that sort handled giuyng him no lesse commeÌ„dation for his happy reiecting of him for a better amendement Thus much I repeate that our Apish and Popish sorte of ignoraunt Priestes may well vnderstand that this his exercise kynde of life and vocation was not altogether Hostelerlike I omit here how Cardinall Wolsey after the foundation of his Colledge in Oxford hearyng the fame of his learnyng vsed all meanes possible to place him in the same which he refused with great daunger of indignation conteÌ„tyng him selfe with his former Felowship in Cambridge Untill vpon occasion of the plague being in Cambridge he resorted to WalthaÌ„ Abbey and soiourned with one M. Cressey there whose wife was Doct. Cranmers niece and two of her children his pupilles in Cambridge Duryng this tyme the great and weightie cause of kyng Henry the viij his diuorce with the Lady Katherine Dowager of Spayne was in questioÌ„ Wherein two Cardinals Campeius Wolsey were appointed in Commission from the Pope to heare and determine the controuersie betwene the Kyng and the Quéene who by many dilatories dallying delaying the whole sommer vntill the moneth of August taking occasioÌ„ to finish their CoÌ„mission so moued the patience of the kyng that in all hast he remoued from London to WalthaÌ„ for a night or twaine whiles the Dukes of Northfolke and Suffolke dispatched Cardinall Campeius home agayne to Rome By meanes wherof it chaunced that the kynges herbengers lodged Doct. Stephens Secretary and Doct. Foxe Almosiner who were the chief furtherers preferrers defenders of the foresayd cause in the kyngs behalfe in the house of the sayd M. Cressey where Doct. Cranmer was also resiaunt as before When Supper tyme came and all thrée Doctours mette together being of old acquaintaunce they entertayned eche other familiarly and the sayd Doct. Stephens and Doct. Foxe takyng occasion of their happy méetyng together began to conferre with Doct. Cranmer concernyng the kynges cause requestyng him to declare his opinion therein Whereunto Doct. Cranmer aunswered that he could say litle in the matter for that he had not studied nor looked for it Notwithstandyng he sayd to them that in his opinioÌ„ they made more adde in prosecutyng the lawes Ecclesiasticall then néeded It were better as I suppose quoth Doct. Cranmer that the question whether a man may mary his brothers wife or no were decided and discussed by the Diuines and by the authoritie of the word of God whereby the conscience of the Prince might be better satisfied and quieted then thus from yeare to yeare by frustratory delayes to prolong the tyme leauing the very truth of the matter vnbuâ—ted out by the word of God There is but one truth in it which the Scripture will soone declare make open manifest beyng by learned men well handled that may be aswell done in England in the Uniuersities here as at Rome or els where in any foreine nation the authoritie wherof will compell any Iudge soone to come to a diffinitiue sentence therfore as I take it you might this way haue made an end of this matter long sithens When Doct. Cranmer had thus ended his tale the other two wel liked of his deuise and wished that they had so procéeded afore tyme and thereupon conceiued some matter of that deuise to instruct the kyng withall who then was mynded to send to Rome agayne for a new Commission Now the next day when the kyng remoued to Grenewich like as he tooke him selfe not well handled by the Cardinals in thus differryng his cause so his mynde beyng vnquieted desirous of an end of his long tedious sute he called to him this his ij principall doers of his sayd cause namely the said Doct. Stephens and D. Foxe saying vnto theÌ„ What now my Maisters quoth the kyng shall we do in this infinite cause of mine I sée by it there must be a new CoÌ„mission procured from Rome and when we shall haue an end God knoweth and not I. When the kyng had sayd somewhat his mynde herein the Almosiner Doct. Foxe sayd vnto the kyng agayne we trust that there shal be better wayes deuised for your Maiestie then to make trauaile so farre to Rome any more in your highnes cause which by chaunce was put into our heades this other night beyng at Waltham and so discouered to the kyng their méetyng and conference with Doct. Cranmer at M. Cresseys house Wherupon Doct. Cranmer was sent for in post beyng as then remoued from Waltham towardes his frendes in Lincolne shyre and so brought to the Court to the kyng Whom the noble Prince benignely acceptyng demauÌ„ded his name and sayd vnto him Were you not at Waltham such a tyme in the company of my Secretary and my Almosiner Doct. Cranmer affirmyng the same the kyng sayd agayne had you not conference with them concernyng our matter of diuorce now in question after this sort repeatyng the maner and order therof That is right true if it please your highnes quoth Doct. Cranmer Well sayd the kyng I well perceiue that you haue the right scope of this matter You must vnderstand quoth the kyng that I haue bene long troubled in coÌ„science and now I perceiue that by this meanes I might haue bene long agoe releaued one way or other from the same if we had this way procéeded And therfore Maister Doctour I pray you and neuertheles because you are a subiect I charge and commauÌ„de you all your other busines affaires set apart to take some paynes to sée this my cause to be furthered accordyng to your deuise asmuch as it may lye in you with many other wordes in commendation of the Quéenes Maiestie Doct. Cranmer much disablyng him selfe to medle in so weightie a matter besought the kynges highnes to commit the triall and examinyng of this matter by the word of God vnto the best learned meÌ„ of both his Uniuersities Cambridge and Oxford You say well sayd the kyng and I am content there with But yet neuertheles I will haue you specially to write your mynde therein And so callyng the Earle of Wiltshyre to hym sayd I pray you my Lord let D. Cranmer haue intertaynement in your house at Durham place for a
tyme to the entent he may be there quiet to accomplish my request let him lacke neither bookes ne any thing requisite for his study And thus after the kynges departure Doct. Cranmer went with my Lord of Wiltshyre vnto his house where he incontinent wrote his mynde concernyng the kynges question addyng to the same besides the authorities of Scriptures of generall Councels and of auncient writers also his opinion which was this that the Byshop of Rome had no such authoritie as wherby he might dispence with the word of God and the Scriptures When Doct. Cranmer had made this booke and committed it to the kyng the kyng sayd to him will you abide by this that you haue here written before the Bishop of Rome That will I do by Gods grace quoth Doct. Cranmer if your Maiestie do send me thether Mary quoth the kyng I will send you euen to him in a sure Ambassage And thus by meanes of Doct. Cranmers handlyng of this matter with the kyng not onely certaine learned men were sent abroad to the most part of the Uniuersities in Christendome to dispute the question but also the same beyng by Commission disputed by the Diuines in both the Uniuersities of Cambridge and Oxford it was there concluded that no such Matrimony was by the word of God lawfull Wherupon a solēne Ambassage was prepared and sent to the Byshop of Rome then beyng at Bonony wherein went the Earle of Wiltshyre Doct. Cranmer Doct. Stokesly Doct. Carne Doct. Bennet and diuers other learned men and Gentlemen And when the tyme came that they should come before the Bishop of Rome to declare the cause of their Ambassage the Byshop sittyng on high in his cloth of estate and in his rich apparell with his sandales on his féete offeryng as it were his foote to be kissed of the Ambassadours the Earle of Wiltshyre with the rest of the Ambassadours disdainyng thereat stoode still made no coūtenaunce thereunto and so kept them selues from that Idolatry In fine the Pontificall Byshop seyng their constancie without any farther ceremonie gaue eare to the Ambassadours Who entryng there before the Byshop offered on the kynges behalfe to be defended that no man Iure diuine could or ought to mary his brothers wife and that the Byshop of Rome by no meanes ought to dispence to the contrary Diuers promises were made and sundry dayes appointed wherein the question should haue bene disputed and when our part was ready to aunswere no mā there appeared to dispute in that behalfe So in the end the Byshop makyng to our Ambassadours good countenaunce and gratiffyng Doctour Cranmer with the Office of the Penitentiarishyp dismissed them vndisputed withall Wherupon the Earle of Wiltshyre and other Commissioners sauyng Doct. Cranmer returned home agayne into England And forthwith Doct. Cranmer went to the Emperour beyng in his iourney towardes Vienna in expedition agaynst the Turke there to aunswere such learned men of the Emperours Coūsaile as would or could say any thyng to the contrary part Where amongest the rest at the same tyme was Cornelius Agrippa an high Officer in the Emperours Court who hauyng priuate conference with Doct. Cranmer in the question was so fully resolued and satisfied in the matter that afterwardes there was neuer disputation openly offered to Doct. Cranmer in that behalfe For through the perswasion of Agrippa all other learned men there were much discouraged This matter thus prosperyng on D. Cranmers behalfe aswell touchyng the kynges questiō as concernyng the inualiditie of the Byshop of Romes authoritie Byshop Warrham then Archbyshop of Caunterbury departed this transitorie lyfe wherby that dignitie then beyng in the kynges gift and disposition was immediatly giuen to Doct. Crāmer as worthy for his trauaile of such a promotiō Thus much touchyng the prefermēt of Doct. Cranmer vnto his dignitie and by what meanes he atchiued vnto the same not by flattery nor by bribes nor by none other vnlawfull meanes whiche thyng I haue more at large discoursed to stoppe the raylyng mouthes of such who beyng them selues obscure and vnlearned shame not so to detract a learned mā most ignominiously with the surname of an Hostler whom for his godly zeale vnto sincere Religion they ought with much humilitie to haue had in regard and reputation Now as concernyng his behauiour and trade of lyfe towardes God and the world beyng entered into his sayd dignitie True it is that he was so throughly furnished withall properties qualities and conditions belongyng to a true Byshop as that it shal be very hard in these straunge dayes to finde many that so nearely resemble that liuely exemplar described by S. Paule the Apostle in his seueral Epistles to Titus and Timothée So farre he swarued from the common course of common Byshops in his tyme. But bicause the same is very well decipbred in the story at large it shall not be so néedefull to discourse all the partes therof in this place Yet may not this be forgotten That notwithstandyng the great charge now cōmitted vnto him The worthy Prelate gaue him selfe euermore to continuall study not breakyng the order that he vsed commonly in the Uniuersitie To wit by v. of the clocke in the mornyng in his study and so vntill ix continuyng in prayer and study From thence vntill dyner tyme to heare suters if the Princes affaires did not call him away committyng his temporall affaires aswell of houshold as other foreine busines to his officers For the most part hee would occupy him selfe in reformatiō of corrupt Religion and settyng forth true and sincere doctrine wherein he would associate him selfe alwayes with learned men for the siftyng boultyng out one matter or other for the commoditie and profite of the Church of England After dynner if any suters were he would diligently heare them and dispatch them in such sort as euery man commended his lenitie and gentlenes That done to his ordinary study agayne vntill fiue of the clocke whiche houre hee bestowed in hearyng common prayer After Supper he would consume an houre at the least in some godly conference and then agayne vntill it of the clocke at one kynde of study or other So that no houre of the day was spent in vayne but was bestowed as tended to Gods glory the seruice of his Prince or the commoditie of the Church As touching his affabilitie easines to be entreated it was such as that in all honest causes wherin his letter counsell or speach might gratifie either nobleman Gentlemā meane man or poore man no mā could be more tractable or sooner wonne to yeld Onely in causes appertainyng to God and his Prince no man more stoute more constant or more hard to be wonne as in that part his earnest defence in the Parlamēt house aboue thrée dayes together in disputyng agaynst the vi Articles of Gardiners deuise cā testifie And though the kyng would néedes haue them vpon some
these wordes Let vs marke that the bread which the Lord brake and gaue to his disciples was the body of our Sauiour Christ as he sayd vnto them Take and eate this is my body And S. Augustine also sayth that although we may set forth Christ by mouth by writing and by the sacrament of his body and bloud yet we call neither our toung nor words nor inke letters nor paper the body and bloud of christ but that we call the body and bloud of Christ which is taken of the fruite of the earth and consecrated by misticall prayer And also he sayth Iesus called meat his body and drynke his bloud Moreouer Cyrill vpon S. Iohn saith that Christ gaue to his disciples peces of bread saying Take eate this is my body Likewise Theoderetus saith When Christ gaue the holy misteries he called bread his body and the cuppe myxt with wine and water he called his bloud By all these foresayd authours and places whith many mo it is playnly proued that when our sauiour Christ gaue bread vnto his Disciples saying Take and eate this is my body And likewise when he gaue them the cuppe saying Diuide this among you and drinke you all of this for this is my bloud he called then the very materiall bread his body and the very wine his bloud That bread I say that is one of the creatures here in earth among vs and that groweth out of the earth and is made of many graynes of corne beaten into flower and mixed with water and so baken aud made into bread of such sort as other our bread is that hath neither sence nor reason and finally that feedeth and nourisheth our bodies such bread Christ called his body when he sayd This is my body And such wine as is made of grapes pressed togither and thereof is made drinke whiche nourishe the body such wine he called his bloud This is the true doctrine confirmed as well by the holy scripture as by all auncient authours of Christes Church both Greekes and Latines that is to say that whē our Sauiour Christ gaue bread and wine to his disciples spake these words This is my body This is my bloud it is very bread wine which he called his body and bloud Now let the Papistes shew some authority for their opinion either of scripture or of some aunciant author And let them not constrayne all men to follow their fond deuises only because they say It is so without any other groūd or authoritie but their owne bare wordes For in such wise credite is to be geuen to Gods word only and not to the word of any man As many of them as I haue red the byshop of Winchester onely excepted do say that Christ called not bread his body nor wine his bloud when he sayd This is my body This is my bloud And yet in expoūding these wordes they vary among them selues which is a token that they be vncertaine of their own doctrine For some of them say that by this pronoune demonstratiue this Christe vnderstoode not the bread and wine but his body and bloud And other some say that by the pronoune this he ment neither the bread nor wine not his body nor bloud but that he ment a particuler thyng vncertain which they call Indiuiduum vagum or Indiuiduum in genere I trowe some Mathematicall quiditee they can not tell what But let all these Papistes togyther shew any one authoritie eyther of scripture or of auncient author either Greke or Latine that sayth as they say that Christ called not bread and wine his body and bloud but Indiuiduum vagum and for my part I shall gyue them place and confesse that they say true And if they can shew nothing for them of antiquitie but onely theyr own bare wordes then it is reason that they geue place to the trueth confirmed by so many authorities bothe of scripture and of auncient writers which is that Christ called very materiall bread his body and very wine made of grapes his bloude Winchester After this the author occupieth a great number of leaues that is to say from the lvii leafe vnto the lxxiiii to proue Christs words This is my body to be a figuratiue spech Sleight and shift is vsed in the matter without any offectuall consecution to him that is learned First the author sayth Christ called bread his body Confessed bread his body To this is aunswered Christes calling is a making as S. Paule sayth Vocat ea quae non sunt tanque ea quae sint He calleth that be not as they were And so his calling as Chrisostome and the greke commentaries say is a making which also the Catechisme teacheth trnslated by Iustus Ionas in Germany and after by this author in english Tertullian saith Christ made bread his body it is all one spech in Christ being god declaring his ordinaunces whither he vse the word call or make for in his mouth to call is to make Cypryan saith according hereunto how 's bread is by Gods omnipotency made fleshe whereupon also this spech bread is flesh is as much to say as made flesh not that bread beyng bread is flesh but that was bread is flesh by Gods omnipotency and so this author entreating this matter as he doth hath partly opened the fayth of transubstantiaon For in dede bread beyng bread is not Christes body but that was bread is nowe Christes body because bread is made Christes body and because Christ called bread his body which was in Christ to make bread his body When Christ made water wine the spech is very proper to say water is made wine For after like manner of spech we say Christ iustifieth a wicked man Christ saueth sinners the phisitiō hath made the sicke man whole suche dyet will make an whole man sicke Al these speches be proper and playn so as the construction be not made captious and Sophisticall to ioin that was to that now is forgetting the meane worke When Christ said This is my body there is necessitie that the demonstration this should be referred to the outwarde visible matter but may be referred to the inuisible substaunce As in the spech of God the father vpō Christ in Baptisme This is my son And here whē this auctor taketh his recreation to speak of the fainyng of the papists I shal ioyn this Issue in this place that he vnderstandeth not what he saith and if his knowledge be no better then is vttered herein the penne to be in this point clerly cōdēned of ignoraunce Caunterbury HEre is an other sleight such as the like hath not lightly bene sene For where I wrote that when Christ sayd This is my body it was bread that he called his body you turne the matter to make a descant vpon these 2. wordes calling and making that the nundes of the readers should be so occupied with the discussion of these 2. wordes that in
the meane tyme they should forget what thing it was that was called and made Like vnto men that dare larkes which hold vp an hoby that the larks eyes beyng euer vppon the hoby should not see the nette that is layd on theyr heades And yet finally you graunt that which Smyth denyeth that it was bread which Christ called hys body when he sayd This is my body And so that which was not hys body in deede he called hys body who calleth thynges that be not as they were the thinges in deede And if hys calling be making then hys callyng bread hys body is making bread hys body and so is not onely Christes body made presēt but also the bread is made his body because it is called hys body and so must bread be the thing wherof Christes body is made which before you denyed in the xi comparison callyng that saying so foolish that it were not tolerable to be deuised by a scoffer in a play to supply when hys felow had forgotten hys part And thus should you conclude your self if Christs callyng were making which in deede is not true for then should Christ haue made hym selfe a vine when he called hymselfe a vine and haue made S. Iohn the blessed virgine Maries sonne when he called hym her sonne and should haue made his Apostles vine braunches when he called them so and should haue made Peter a deuil when he called him deuill After when you come to make aunswere vnto the authors cited by me in this place fyrst you skip ouer Irene the eldest author of them all because I think he is to hard meate for you well to digest and therefore you will not once taste of hym In Tertullian and Cyprian you agree again that when Christ sayd This is my body It was bread that he called hys body And so when he sayd this he ment the bread making demonstration vpon it as before you haue sayd more at large in your book which you named the Detection of the deuils sophestrie And herein you say more truely then the other Papistes do which deny that the demonstration was made vppon the bread although you say not true in the other part that Christes callyng was makyng And if hys calling be chaunging of the bread and making it the body of Christ yet then it is not true to speake of the bread and to say that it is the body of Christ. For when one thing is chaunged into an other the first stil remaining it may be sayd both that it is made the other thing and that it is the other thing as when cloth is made a gowne we may say this cloth is made a gowne and also this cloth is a gowne but when the former matter or state remaineth not it may be said that it is made the other thing but not that it is the other thing As when Christ had tourned water into wine And likewise although we say a wicked man is made iust a sick man is made whole or an whole man sicke yet it is no true speach to say a wicked man is iust a sicke mā is whole or an whole man is sicke because the former state remayneth not And therefore although it might in speech be allowed that the bread is made Christes body when the bread is gone yet can it not be proper and approued speach to say it is his body except the bread remayne still For of that thing which is not it can not be said that it is Christes body For if it be his body it must needes be by the rule of the Logike à tertio adiacente ad secundum adiacens And I meruaile how you haue ouer shot your selfe in this place when you teach how and after what maner bread is made Christes body not that bread say you being bread is his body but that which was bread is now made his body whereof it followeth necessarily that his body is made of bread For as the wine in the Cane of Galile was made of water when the substaunce of water was tourned into the substaunce of wine so if in the Sacrament the substaunce of bread be tourned into the substaunce of Christes body then is his body in the sacrament made of bread which is in the xi comparison you affirmed to be so foolish a saying as were not tollerable to be deuised by a scoffer in a play to supply when his fellow had forgotten his part Therefore I haue not here partly opened the faith of Transubstantiaon as you say of me but you haue here manifestly opened the wisedome of the Papisticall doctrine which is more foolish then were to be deuised by a scoffer in a play But what neede I much to contend with you in this place seing that you graunt the thing for the whiche I cyted all these authors that is to say that Christ called bread his body when he said This is my body And in your detection of the Deuils sophestrie as you call it you say that Christ spake plainly This is my body making demonstration of the bread when he said This is my body But it seemeth you be sory that you haue graunted so much and that you spake those wordes vnaduisedly before you knew what the Papistes had written in this matter and now when you perceaue how farre you varie from them you would fain call your wordes backe agayn and prepare away for the same saying thus When Christ said This is my body there is no necessitie that the demonstratiō this should be referred to the outward visible matter but may be referred to the inuisible substaunce In these your wordes it semeth you begin to doubt in that thing which before you certainly affirme without all doubt And when you haue confessed the whole matter that I do here proue which is onely this that Christ called bread his body wine his bloud when he sayd This is my body This is my bloud yet you conclude your aunswere with an issue of mine ignoraunce that it is so great that I vnderstand not what I say if my knowledge be no better then is vttered here in my pen. And yet my wordes be so playne that the least chyld as they say in the town may vnderstand them For all my study is to speak plain that the truth may be known and not with darke speches as you do to hide the truth But when I had made a plaine issue against all the Papists in general it had bene your part to haue ioyned in the sayd issue and not to deuise new issues But because neither you nor Smith dare ioyne with me in mine issue I shall repete mine issue againe and take it for confessed of you both bicause neither of you dare say the contrary ioyne an issue with mee therin My issue is this Let all the Papists together shew any one authority either of scripture or of auncient author either Greeke or
Latine that sayth as they say that Christ called not bread and wine his body and bloud but Indiuiduum vagum and for my part I shall giue them place and confesse that they say true And if they can shew nothing for them of antiquitie but onely their owne bare wordes then it is reason that they geue place to the truth confirmed by so many authorities both of scripture and of auncient writers which is that Christ called very materiall bread his body and very wine made of grapes his bloud Now it shall not be much amisse to examine here the wise deuise of M. Smith what he can say to this matter that the opinion of diuers Doctours may be knowen as well of Doctour Smith as of Doctour Gardyner It is very false sayth Smith to me that you do say that as these wordes This is my body do lye there cā be gathered of them none other sence but that bread is Christes body and that Christes body is bread For there can no such thing be gathered of those wordes but onely that Christ gaue his disciples his very body to eat into which he had turned the bread when he spake those wordes First Smith vseth here a great and manifest falsehead in reciting of my sentence leauing out those wordes which should declare the truth of my saying For I say that by this maner of speache playnly vnderstand without any figure there can be gathered none other sence but that bread is Christes body In which my sentence he leaueth out these wordes by this maner of spech playnly vnderstand without any figure which wordes be so materiall that in them resteth the pith and triall of the whole sentence When Christ tooke the v. loaues and ij fishes and looking vp into heauen blessed them and brake them and gaue them vnto his disciples that they should distribute them vnto the people if he had then said Eate this is meate which shall satisfie your hunger by this maner of speach playnly vnderstand without any figure could any other sence haue been gathered but that the bread and fishes which he gaue them was meate And if at the same tyme he had blessed wine and commaunding them to drinke therof had sayd This is drinke which shall quench your thirst what could haue been gathered of those wordes playnly vnderstand without any figure but that he called wine drinke So lykewise when he blessed bread and wine and gaue them to his disciples saying Eate thys is my body Drinke this is my bloud what can be gathered of this maner of speach playnly vnderstād without any figure but that he called the bread his body wine his bloud For Christ spake not one word there of any changyng or turning of the substaūce of the bread no more then he did when he gaue the loaues fishes And therfore the maner of speach is all one and the changing of the substaūces can no more be proued by the phrase and fashion of speach to be in the one then in the other whatsoeuer you Papistes dreame of your owne heades without Scripture that the substaunce of the bread is turned into the substaunce of Christes body But Smith bringeth here newes vsing such strange and noueltie of speache as other Papistes vse not which he doth either of ignoraunce of his Grammar or els that he dissenteth farre from other Papistes in iudgement For he sayth that Christ had turned the bread when he spake these wordes This is my body And if Smith remember his Accidence the preterpluperfect tence signifieth the tyme that is more than perfectly past so that if Christ had turned the bread when he spake those wordes then was the turning done before and already past when he spake those wordes which the other Papistes say was done after or in the pronunciation of the wordes And therfore they vse to speake after this sort that when he had spoken the wordes the bread was turned and not that he had turned the bread when he spake the wordes An other noueltie of speach Smith vseth in the same place saying that Christ called his body bread bycause he turned bread into it it semeth and appeareth still to be it it hath the qualitie and quantitie of bread and bycause it is the foode of the soule as corporall meate is of the body These be Smithes wordes which if he vnderstād of the outward forme of bread it is a noueltie to say that it is the foode of the soule and if he meane of the very body of Christ it is a more strange noueltie to say that it hath the quantitie and qualitie of bread For there was neuer man I trow that vsed that maner of speach to say that the body of Christ hath the quātitie and qualitie of bread although the Papistes vse this spech that the body of Christ is conteined vnder the forme that is to say vnder the quātities and qualities of bread Now when Smith should come to make a direct answere vnto the authorities of the old writers which I haue brought forth to proue that Christ called bread his body when he sayd This is my body Smith answereth no more but this the Doctors which you my Lord alledge here for you proue not your purpose Forsoth a substantiall answer and well proued that the Doctours by me alledged proue not my purpose for Smith sayth so I looked here that Smith should haue brought forth a great number of authors to approue his saying and to reproue mine specially seing that I offered fayre play to him and to all the Papists ioyned with him in one trowpe For after that I had alledged for the proofe of my purpose a great many places of old authors both Greekes and Latines I prouoked the Papistes to say what they could to the contrary Let all the Papistes together sayd I shew any one authoritie for them either of Scripture or auncient Author eyther Greeke or Latin and for my part I shall giue them place And if they can shew nothing for them of antiquitie then is it reason that they giue place to the truth confirmed by so many authorities both of Scripture and of auncient writers which is that Christ called very materiall bread his body and very wine made of grapes his bloud Now I referre to thy iudgement indifferent reader whether I offered the Papistes reason or no and whether they ought not if they had any thing to shew to haue brought it forth here And for as much as they haue brought nothing being thus prouoked with all their counsayle whether thou oughtest not to iudge that they haue nothing in deede to shew which if they had without doubt we should haue hard of it in this place But we heare nothing at all but these their bare wordes not one of all these Doctors sayth as ye do my Lord Which I put in thy discretion indifferent Reader to vew the Doctours wordes by me alleaged and so to iudge But they say not
that there is onely bread in the Sacrament sayth Smith and not Christes body what then What is that to purpose here in this place I pray you For I goe not about in this place to proue that onely bread is in the sacrament and not Christes body but in this place I proue onely that it was very bread which Christ called his body and very wine which he called his bloud when he sayd This is my body This is my bloud Which Smith with all his rablement of the Papistes deny and yet all the old Authors affirme it with Doctor Steuen Gardiner late Bishope of Winchester also who sayth that Christ made demonstration vpon the bread when he sayd This is my body And as all the old Authors be able to counteruayle the Papistes so is the late Bishope able to matche Smith in this mater so that we haue at the least a Rowland for an Oliuer But shortly to comprehend the aunswere of Smith where I haue proued my sayinges a dosen leaues together by the authoritie of Scripture and old catholike writers is this a sufficient aunswer onely to say without any proofe that al my trauayl is lost and that all that I haue alleadged is nothing to the purpose Iudge indifferently gentle Reader whether I might not by the same reason cast away all Smithes whole booke and reiect it quite cleane with one word saying All his labore is lost and to no purpose Thus Smith and Gardiner being aunswered I will returne agayne to my booke where it followeth thus Now this being fully proued it must needes folow consequently that this manner of speaking is a figuratiue speach For in playne and proper speach it is not true to say that bread is Christes body or wine his bloud For Christes body hath a soule lyfe sence and reason but bread hath neither soule lyfe sence nor reason Lykewise in playne speche it is not true that we eate Christes body and drinke his bloud For eating drinking in their proper and vsuall signification is with the tongue teeth and lyppes to swallow diuide and chawe in peeces which thinge to do to the flesh and bloud of Christ is horrible to be heard of any Christian. So that these speaches To eate Christes body and drinke his bloud to call bread his body and wine his bloud be speches not taken in the proper signification of euery worde but by translation of these wordes eating and drinking from the signification of a corporall thing to signifie a spirituall thing and by calling a thing that signifieth by the name of the thing which is signified thereby Which is no rare nor straunge thing but an vsuall manner and phrase in common speech And yet least this faulte should be imputed vnto vs that we do fayne thinges of our owne heades without auctoritie as the papistes be accustomed to do here shall be cited sufficient authoritye as well of Scriptures as of olde auncient authors to approue the same First when our Sauiour Christ in the sixt of Iohn sayd that he was the bread of lyfe which who so euer did eate should not dye but liue for euer and that the bread which he would geue vs was his flesh and therefore who so euer should eate his flesh and drinke his bloud should haue euerlasting lyfe and they that should not eate his flesh and drinke his bloud should not haue euerlasting lyfe When Christ had spoken these wordes with many moe of the eating of his flesh and drinking of his bloud both the Iewes and many also of his disciples were offended with his wordes and sayd This is an hard saying For howe can hee geue vs his flesh to be eaten Christ perceiuing their murmuring hartes because they knew none other eating of his flesh but by chawing and swallowing to declare that they should not eate his body after that sort nor that he ment of any such carnall eating he sayd thus vnto them What yf you see the sonne of man ascend vp where he was before It is the spirite that geueth life the flesh auaileth nothing the words which I spake vnto you be spirite and lyfe These wordes our Sauiour Christ spake to lift vp their mindes from earth to heauen and from carnall to spirituall eating that they should not phantasy that they should with their teeth eate him present here in earth for his flesh so eaten sayth he should nothing profite them And yet so they should not eate him for he would take his body away from them and ascend with it into heauen and there by fayth and not with teeth they should spiritually eate him sitting at the right hand of his father And therefore sayth he The wordes which I do speake be spirite and lyfe That is to say are not to be vnderstand that we shall eate Christ with our teeth grossely and carnally but that we shall spiritually and gostly with our fayth eate him being carnally absent from vs in heauen And in such wise as Abraham and other holy fathers did eate him many yeares before he was incarnated and borne as Saint Paule sayth that all they did eate the same spirituall meate that we doo and drinke the same spirituall drinke that is to say Christ. For they spiritually by their fayth were fed and nourished with Christes body and bloud and had eternall lyfe by him before he was borne as we haue now that come after his ascention Thus haue you heard the declaration of Christ himselfe and of Saint Paul that the eating and drinking of Christes fleshe and bloud is not taken in the common signification with mouth and teeth to eate and chaw a thing being present but by a liuely fayth in hart and minde to chaw and digest a thing being absent either ascended hence into heauen or els not yet borne vpō earth Winchester In the lx leaf the auctor entreateth whether it be a plaine spéech of Christ to say eate and drincke speaking of his body and bloud I answer the spéech of it selfe is propre commaunding them present to eate and drincke that is proponed for them and yet it is not requisite that the nature of man should with like cōmon effect worke in eating and drinking that heauenly meate drincke as it doth in earthly and carnall meates In this mistery man doth as Christ ordeined that is to say receyue with his mouth that is ordered to be receiued with his mouth graunting it neuerthelesse of that dignitie and estimation that Christes wordes affirms and whether he so doth or no Christes ordinaunce is as it is in the substaunce of it selfe alone whereof no good man iudgeth carnally or grosely ne discusseth the vnfaythfull question how which he can not conceiue but leaueth the déepenes thereof and doth as he is bidden This misterie receiueth no mans thoughtes Christes institution hath a propertie in it which can not be discussed by mans sensuall reason Christes wordes be spirite and life which this auctor wresteth with
men eate and drincke the body and bloud of Christ. For so say all the scriptures and authors playnly which I haue alleadged without your addition of spirituall manducation and not one of them all say as you do that in the visible Sacrament euell men receaue the same that good men do But I make no such vayne proofes as you fayne in my name that in the sacrament Christes very body is not present bycause euil men receaue it But this argument were good although I make no such Euell men eate and drincke the sacrament and yet they eate and drincke not Christes flesh and bloud Ergo his flesh and bloud be not really and corporally in the sacrament And when you say that Christ may be receaued of the euel man to his condemnation is this the glory that you geue vnto Christ that his whole presence in a man both with flesh bloud soule and spirite shall make him neuer the better and that Christ shal be in him that is a member of the deuell And if an euill man haue Christ in him for a tyme why may he not then haue him still dwelling in him For if he may be in him a quarter of an houre he may be also an whole houre and so a whole day and an whole yeare and so shall God and the diuell dwell together in one house And this is the croppe that groweth of your sowing if Christ fall in euell men as good seed falleth in euell ground And where you say that all that euer I bring to proue that euell men eate not the body of Christ may be shortly aunswered truth it is as you sayd in one place of me that all that I haue brought may be shortly aunswered if a man care not what he aunswer as it seemeth you pas not much what you aunswer so that you may lay on lode of wordes For where as I haue fully proued as well by authoritie of scripture as by the testimony of many olde writers that although euell men eate the sacramentall bread and drincke the wine which haue the names of his flesh and bloud yet they eate not Christes very flesh nor drincke his bloud Your short and whole aunswer is this that euell men may be sayd not to eate Christes flesh and drincke his bloud bycause they do it not frutefully as they ought to do And that may be called a not eating as they may be sayd not to heare godes word that heare it not profitably and a thing not well done may be in speach called not done in the respect of the good effect I graunt such speaches be sometyme vsed but very rarely and when the very truth commeth in discussion then such Paradoxes are not to be vsed As if it come in question whether a house be builded that is not well builded then the diffinition of the matter must not be that it is not builded although the carpenters and other workemen haue fayled in theyr couenaunt and bargayne and not builded the house in such sort as they ought to haue done So our sauiour Christ teacheth that all heard the word whether the seed fell in the high way or vpon the stones or among the thornes or in the good groūd Wherfore when this matter cometh in discussion among the old writers whether euell menne eate Christes body or no if the truth had bene that euill men eate it the olde writers would not so precisely haue defined the contrary that they eate not but would haue sayd they eate it but not effectually not frutefully not profitably But now the authors which I haue alleaged define playnly and absolutely that euell men eate not Christes body without any other addition But after this sort that you do vse it shall be an easy matter for euery man to say what liketh him and to defend it well inough if he may adde to the scriptures and doctours wordes at his pleasure and make the sense after his owne phantasye The scriptures and Doctoures which I alleadge do say in playne wordes as I do say that euell menne do not eate the body of Christ nor drincke his bloud but onely they that haue life therby Now come you in with your addition and glose made of your owne head putting therto this word effectually Yf I should say that Christ was neuer conceaued nor borne could not I auoyd all the scriptures that you can bring to the contrary by adding this word apparantly and defend my saying stoutly And might not the Ualentinians Marcianistes and other that sayd that Christ dyed not for vs defend their errour with addition as they did of this word putatiue to all the scriptures that were brought agaynst them And wat herisie can be reproued if the heretikes may haue the liberty that you do vse to adde of their owne heades to the wordes of scripture contrary vnto Godes word directly who cōmaundeth vs to adde nothing to his word nor to take any thing away And yet more ouer the authorities which I haue brought to approue my doctrine do clerely cast away your addition adding the cause why euell men can not eate Christes flesh nor drincke his bloud And you haue taught almost in the beginning of your booke that Christes body is but a spirituall body and after a spirituall manner eaten by fayth And now you haue confessed that who so fedeth vpon Christ spiritually must nedes be a good man How can you than defend now that euell men eat the body of Christ except you will now deny that which you graunted in the beginning and now haue forgotten it that Christes body cannot be eaten but after a spirituall maner by fayth Wherin it is meruayle that you hauing so good a memory should forgette the common prouerbe Mendacem memorem esse oportet And it had ben more conuenient for you to haue answered fully to Cyprian Athanasius Basyll Hierom and Ambrose then when you cannot answer to wipe your handes of them with this slender answer saying that you haue answered And whether you haue or no I refer to the iudgement of the reader And as concerning S. Augustine De ciuitate Dei he sayth that euell men receaue the sacrament of Christes body although it auayleth them not But yet he sayth in playne wordes that we ought not to say that any man eateth the body of Christ that is not in the body And if the reader euer saw any meare cauilation in all his lyfe tyme let him read the chapter of S. Augustine and compare it to your answer and I dare say he neuer sawe the like And as for the other places of S. Augustine by me alleadged with Origen and Cirill for the more ease you passe them ouer with silence and dare eate no such meate it is so hard for you to digest And thus haue you with post hast runne ouer all my scriptures and doctours as it were playing at the post with still passing and geuing ouer euery game And yet shal you
presence of Christes body and bloud in the Sacrament so I trust to shew this author ouerseene in the article of transubstantiation For enter wherunto first I say this that albeit the word Transubstantiation was first spoken of by publique authority in that assemble of learned men of Christendome in a generall counsaile where the Bishop of Rome was present yet the true matter signified by that word was older and beleued before vpon the true vnderstanding of Christes wordes and was in that counsayle confessed not for the authority of the Bishop of Rome but for the authority of truth being the article such as toucheth not the authority of the Bishop of Rome but the true doctrine of Christes mistery and therfore in this realme the authority of Rome cessing was also confessed for a truth by all the clergy of this realme in an open counsayle specially discussed and though the hardenes of the law that by parliament was established of that and other articles hath bene repelled yet that doctriue was neuer hitherto by any publique counsayle or any thing set forth by authority empayred that I haue hard wherfore me thinketh this author should not improue it by the name of the Bishop of Rome seing we read how truth was vttered by Balsaam and Caiphas also and S. Paule teacheth the Philippenses that whither it be by contention or enuy so Christ be preached the person should not empayre the opening of truth if it be truth which Luther in deed would not alow for truth impugning the article of Transubstantiation not meaning therby as this author doth to empayre the truth of the very presence of Christes most precious body in the Sacrament of the aniter as is afore sayd in the discussion of which truth of Transubstantiation I for my part should be speciall defended by two meanes wherwith to auoyd the enuious name of Papist One is that Zuinglius himselfe who was no Papist as is well knowen nor good christen man as some sayd neither sayth playnly writing to Luther in the matter of the Sacrament it must nedes be true that if the body of Christ be really in the Sacrament there is of necessity Transubstantiation also Wherfore seing by Luthers trauayle who fauored not the Byshops of Rome neither and also by euidence of the truth most certayne and manifest it appeareth that according to the true catholqiue sayth Christ is really present in the sacrament it is now by Zuinglius iudgement a necessary consequence of that truth to say there is TransubstantiatioÌ„ also which shal be one meane of purgation that I defend not Transubstantiation as depending of the Bishop of Romes determination which was not his absolutely but of a necessity of the truth howsoeuer it liketh Duns or Gabriell to write in it whose sayinges this author vseth for his pleasure An other defence is that this author himselfe sayth that it is ouer great an absurdity to say that bread insensible with many other termes that he addeth should be the body of Christ and therfore I thinke that the is that is to say the inward nature and essence of that Christ deliuered in his supper to be eaten and dronken was of his body and bloud and not of the bread and wine and therfore can well agree with this author that the bread of wheate is not the body of Christ nor the body of Christ made of it as of a matter which considerations will enforce him that beleueth the truth of the presence of the substaunce of Christes body as the true catholique â—ayth teacheth to assent to Transubstantiation not as determined by the church of Rome but as a consequent of truth beleued in the mistery of the Sacrament which Transubstantiation how this author would impugne I will without quarell of enuious wordes consider and with true opening of his handeling the matter doubt not to make the reader to see that he fighteth agaynst the truth I will passe ouer the vnreuerent handling of Christes wordes This is my body which wordes I heard this Author if he be the same that is named once reherse more seriously in a solemne and open audience to the conuiction and condemnation as followed of one that erroniously mayntayned agaynst the sacrament the same that this author calleth now the catholique fayth Caunterbury IN this booke which answereth to my second booke rather with taunting wordes then with matter I will answere the chief poyntes of your intent and not contend with you in scolding but will geue you place therin First I charge none with the name of papistes but that be well worthy therof For I charge not the hearers but the teachers not the learners but the inuenters of the vntrue doctrine of Transubstantiation not the kinges faythfull subiects but the Popes darlinges whose fayth and belefe hangeth of his onely mouth And I call it their doctrine not onely bycause they teach it but bycause they made it and were the first fynders of it And as in the third booke concerning the reall presence of Christes body and bloud in the Sacrament you haue not shewed myne ignorance or wilfulnes but your owne so do you now much more in the matter of Transubstantiation Which word say you albeit the same was fyrst spoken of in the generall counsell where the Byshop of Rome was present yet the true matter signified by that word was older Here at the first brunt you confesse that the name of Transubstantiation was giuen at the counsell So that either the matter was not before as it was not in deed or at the least it was before a namelesse child as you do graunt vntill the holy father Innocent the thyrd which begat it assembled a company of his frendes as godfathers to name the child And by what authority the counsayle defined the matter of Transubstantiation it may easely appeare For authority of scripture haue they none nor none they do alleadge And what the authority of the Pope was there all men may see being present in the same no lesse then .800 Abbottes and Priours who were all the Popes owne chyldren of him created and begotten And as for the confession of all the clergy of this Realme in an open counsell the authority of Rome ceasing you speake here a manifest vntruth wittingly agaynst your conscience For you know very well and if you will denie it there be enough yet aliue can testify that diuers of the clergy being of most godly liuing learning and iudgement neuer consented to the articles which you speake of And what meruayle was it that those articles notwithstanding diuers learned men repugning passed by the most voyces of the Parliament seing that although the authority of Rome was then newely ceased yet the darkenes and blindnes of errours and ignoraunte that came from Rome still remayned and ouershadowed so this Realme that a great number of the Parliament had not yet theyr eyes opened to see the truth And yet how that matter was enforced
of the Cardinalles Colledge in Oxford refused it Question of the kynges diuorce with Katherine Dowager Doct. Stephens and Doct. Foxe chief furtherers of the kynges diuorce Doct. Stephens D. Foxe Doct. Cranmer coÌ„ferryng together of the kynges cause Doct. Cranmers aunswere in the question of the kynges diuorce Doct. Cranmers deuise well lyked of The king troubled about the cause of his diuorce Doct. Cranmer sent for to the kyng in post Talke betwene the kyng and Doct. Cranmer The king troubled in coÌ„scieÌ„ce Doct. Cranmer excusing and disabling himselfe to the kyng Doct. Cranmer assigned by the kyng to searche the Scriptures in the cause of his diuorce The kyng first geuen to vnderstand that the Pope hath no authoritie to dispence with the word of God The kynges matter remoued from the popes Canon law to the triall of the Scriptures The kynges Mariage fouÌ„de by Gods word vnlawfull Doct. Cranmer with other sâ—nt to Rome Ambassadour to the Pope Arguing to the popes face that contrary to the word of God he had no power to dispense Doct. Cranmer made the popes Penitentiary Doct. Cranmer Ambassadour to the Emperour Conference betwene Byshop Cranmer and Cornelius Agrippa Doct. Cranmer made Archbyshop of Cant. 1. Tim. 3. Titus 1. The order of Doct. Cranmers study The gentle nature of Doctour Cranmer Doct. Cranmer stoute and constant in Gods cause Doct. Cranmer a stoute enemy agaynst the sâ—â— Articles Of this commyng of the I. Cromwell and the two Dukes to the Archbyshop ExaÌ„ple for Ecclesiasticall Pastours Archb. CraÌ„mer in displeasure about the imployng of Chauntrey landes The singular patience of this Archbyshop A story betwen the Archb. of Caunterbury a popish Priest his enemy The rayling of a popish Priest agaynst Doct. Cranmer Chersey â—â—yng for his kynseâ—â— to the Archb. The Priest sent for to the Archbyshop The Archbyshops wordes vnto the Parson The Priest coÌ„fesseth his fault to the Archb. The raâ—he tâ—â—ngeâ— of men sclaunderously speakyng â—uill by meÌ„ whoÌ„ they neuer knew nor saw before The Priestest aunswere The Masse Priest ignoraunt in the Scripture The giâ—e of popish Priests when they fauour not the Religion of a man they sclauÌ„der his person Euill will neuer sayd well The Archbyshop forgâ—â—eth and dismisseth the Priest The liberall doynges of this Archbyshop The Archbyshop clearyng all his debtes before his attainder The Archb. Cranmer euer constant in defence of Christs truth and Gospell The Archb. alone standeth in defence of the truth Bishop Heath and Byshop Skippe forsake the Archb. in the playne field The Archb. incensed by B. Heath and B. Skippe to geue ouer the defence of the Gospell The aunswere of the Archb. to Doct. Heath Skippe The Papistes busie to bryng the Archb. out of credit with the kyng The Archbyshop agayne accused to the kyng The kyng sent Syr Antony Deny at midnight for the Archb. The kynges wordes and aduise for the supportation of the Archbyshop The Archbyshops auÌ„swere to the kyng The kyngs fauourable care consideration towarde the Archb. of Cant. The kyng sendeth his â—â—gnet in the behalfe of the Archb. of Canterbury The Archbyshop beyng one of the Counsell made to staÌ„d at the Counsell chamber doore waityng Doct. Buttes the kings Phisition a frend of the Archb. The Archbyshop called before the Counsell The CouÌ„sel beyng set agaynst the Archb. hee sheweth the kyngs Kyng appealeth from them The kynges wordes to the Counsell in defence of the Archbyshop The Lordes of the Counsell glad to be freÌ„ds againe with the Archbyshâ—p The kyng a great supporter of Cranmer The Lord CroÌ„wels wordes to the Archbyshop The true and goâ—ly doctrine of the Sacrament in fiue bookes set forth by the Archb. of Canterbury An explication of StepheÌ„ Gardiner agaynst Cranmer Archbyshop of CaÌ„t. Manâ—taltameÌ„te repostum Iudicium paridis spraetaeque inniria matris Virg. AEneid 1. This Doctour Thornton was after the Byshop of Douer a cruell wicked persecuter This Byshop was Doctour Heath Byshop after of Yorkâ— Cranmer condemned of treason Cranmer released of treason and accused of heresie Cranmer had to Oxford Of this condeÌ„nation read in the last 〈◊〉 pag. 1554. The Archbyshop contented to recant Causes mouyng the Archbyshop to geue with the tyme. The Queenâ—s hart set agaynst Cranmer The Queene conferreth with Doct. Cole about Cranmers burnyng L. William of Thame L. ShaÌ„doys Syr Thomas Bridges Syr Iohn Browne appourted to be at Cranmers execution Cranmer writteth subscribeth the Articles with his owne handes Doct. Cranmer brought to D. Coles SerinoÌ„ Doct. Cranmer set vpoÌ„ a stage Doct. Coles Sermon deuided into three partes The summe effect of Doct. Coles Sermon at Oxford If Cole gaue this iudgement vpon Cranmer wheÌ„ hee had repented what iudgement is then to be geueÌ„ of Cole whiche alwayes hath pâ—â—dured in errour and neuer yet repented If all heretickes in England should be burned where should Doct. Cole haue bene ere now Lex non aequalitatis sed iâ—iquitatis No state in this earth so hye nor so sure but it may fall Doct. Cole encourageth the Archb. to take his death patiently 1. Cor. 10. Doct. Cole reioyseth in the Archbyshops conuersion bâ—t that reioysing lasted not long Dirâ—ges and Masses promised for Cranmers soule The teares of the Archb. Cranmer required to declare his fayth CraÌ„mer willing to declare his fayth The wordes of the Archb. to the people The Prayer of the Archb. The last words of exhortatioÌ„ of the Archb. to the people Exhortation to contempt of the world Exhortation to obedience Exhortation to brotherly loue Exhortation to rich meÌ„ of this world mouyng them to charitable almes Luke 18. 1. Iohn 3. The Archb. declareth the true coÌ„fession of his fayth without all colour or dissemblyng The Archb. reuoketh his former recantation and repenteth the same The Archb. refuseth the Pope as Christes enemy and Antichrist The Archb. standeth to his booke written agaynst Wincester The expectation of the Papistes deceaued The Popistes in a great chaffe agaynst the Archbyshop Cranmers aunswere to the Papistes Cranmer pulled downe from the stage Cranmer led to the fire The Archb. brought to the place of execution M. Ely refuseth to geue his haÌ„d to the Archb. The Archb. tyed to tht â—â—â—ke Cranmer putteth his right haÌ„d which subscribed first into the â—râ— The last wordâ— of Cranmer at his death The Friers lying report of Cranmer I would as much as may be do my due to the matter and him also The craft of winchester in the beginnyng The summe of the booke Because the author pretendeth a defence of the catholick faith it were reason to know what it is The effect of that this author calleth his faith Untrue report Bread wine water be not holy but holy tokens They be not bare tokens Christ is preseÌ„t in his sacramentes A catholike fayth Thus authors fayth hath no point of a catholike fayth Untrue report Scripture in letter fauoureth not thus autors fayth My doctrine is catholike by your owne description