YALE UNIVERSITY LIBRARY ARCHBISHOP CRANMER ON THE SACRAMENT OF THE LORD'S SUPPER. mt $atlut gotietn. jfor ti)t jubilation of tfte WiovU of tt>t Mb*** antr ®arlp Wlvittv$ of tf)t Etformefc WRITINGS AND DISPUTATIONS THOMAS CRANMEK. ARCHBISHOP OF CANTERBURY, MARTYR, 1556, RELATIVE TO THE SACRAMENT OF THE LORD'S SUPPER. EDITED FOR BY THE REV. JOHN EDMUND COX, M.A., OF ALL SOULS' COLLEGE, OXFORD, CURATE AND LECTURER OF STEFNFV. Camorttrge : PRINTED AT THE UNIVERSITY PRESS. M.DCCC.XL1V. CONTENTS. PAGE Life, State, and Story of Thomas Cranmer vii An Answer to a Crafty and Sophistical CavUlation devised by Stephen Gardiner 1 Preface to the Reader 3 Book I. Of the Sacrament 9 Book III. Of the Presence of Christ 51 Book IV. Of the Eating and Drinking 201 Book II. Against Transubstantiation 239 Book V. Of the Oblation and Sacrifice of Christ 344 Answer to Smith's Preface 368 Matters wherein the Bishop of Winchester varied from other Papists, &c. 380 Disputations at Oxford 389 Index 431 Defensio Verse et Catholicae Doctrinee de Sacramento 1* The present volume contains the writings of archbishop Cranmer on the Sacrament of the Lord's Supper, together with the disputations held with him at Oxford previously to his condemnation and martyrdom. The writings on the sacrament have been reprinted from the edition of a. d. 1580, and exhibit the latest and most matured corrections of the archbishop, which he is supposed to have made whilst under imprisonment previously to his death. With this later edition, that of 1551, — the original edition of his first work on the sacrament, afterwards embodied by him in his answer to Winchester, — as well as bishop Gardiner's reply to it, have been carefully collated, and care has been taken to note the various readings. The Latin edition of the first work, printed at Emden, a. d. 1557, not previously reprinted, has been added; and this has likewise undergone a careful exami nation, with the previous edition of the Latin translation, said by Strype to have been made by Sir John Cheke. Wherever the additional references to the works of the Fathers are found in the Emden edition, 1557, they have been noted in the margin of the body of this reprint. The Disputations held at Oxford are reprinted from the 1683 edition of Foxe's Acts and Monuments, and have been collated with an earlier edition. Thus it is hoped, that the pieces now given will be found to exhibit the last and most accurate thoughts of the arch bishop, so far as they exist, arranged in a more complete form than has yet been attempted. With reference to the succeeding volume, which will contain the rest of the writings of archbishop Cranmer, the Editor has been engaged both at home and on the continent in further researches, especially relating to a correspondence on the sacraments, supposed to exist in some foreign public libraries. But after the most careful personal examination, he is enabled to state, that nothing has been found beyond the letters previously printed by Dr Jenkyns in his valuable edition of the works of the archbishop, except one brief letter written by the archbishop a short time before his martyrdom, and which was discovered at Zurich during the researches made there for the Parker Society. The biographical sketch of the archbishop, and a full account of his remains, will be given with the succeeding volume : but the memoir abridged from Foxe's Acts and Monuments, printed in the edition of a. d. 1580, is here given, to put the reader in possession of a complete copy of that work, printed in the reign of queen Elizabeth, with the exception of a few epistles which will be found in the complete series of letters. In conclusion, the Editor desires to acknowledge the valuable assistance he has derived from the previous edition of Dr Jenkyns, which has relieved him from many difficulties : nevertheless he has taken nothing from it, but has invariably examined early editions and references for himself, and has stated the result of his own researches. — He has also to acknowledge the kind loan of a copy of the first edition of the archbishop's work on the sacrament from the library of Gloucester Cathedral. May 10, 1844. THE LIFE, STATE, AND STORY, or THE REVEREND PASTOR AND PRELATE, THOMAS CRANMER, ARCHBISHOP OF CANTERBURY, MARTYR, BURNED AT OXFORD FOR THE CONFESSION OF CHRIST'S TRUE DOCTRINE. ANNO 155G. MARCH 21. Forasmuch as the life and estate of the most reverend father in God and worthy Thomas prelate of godly memory, Thomas Cranmer, late archbishop of Canterbury, together SwSp with the original cause and occasion of his preferment to the dignity archiepiscopal, bury. whereunto he was advanced immediately upon the death of bishop Warham, arch- Doctor cran- bishop of the same, beyond all expectation, without support of money or friends, by arehSop the only well-liking of the most renowned king of famous memory, Henry the by king eighth, who with a fatherly care maintained his countenance, and defended his Doctor Cran- innocent life, undermined sundry times by the manifold attempts of the horrible defended by arch-enemy of Christ and his gospel, Stephen Gardiner, and other his complices ; with divers other circumstances of his most commendable conversation, charitable consideration of the poor, constant care in reformation of corrupt religion, his undaunted courage in continual defence of the same, and the perseverance therein to the loss of his life, be already described at large in the book of Acts and Look for the Monuments of Martyrs ; it may seem needless to make a thorough discourse thereof in the book ' again at this present. Nevertheless, partly to stop the mouths of slanderous syco- an(1 Momi- phants, and partly for the ease of such as would happily be desirous, upon the view ^l^'011' of the title of this book, to be acquainted with the life of the author, being other wise not able to have recourse to the story at large, as also because his virtuous life and glorious death was such, as can never be commended sufficiently, I have thought it not altogether amiss to renew the remembrance thereof by certain brief notes, referring them that be desirous to know the whole to the story thereof at large. It is first therefore to be noted and considered, that the same Thomas Cranmer Thomas coming of ancient parentage, from the conquest to be deducted, and continuing sithens gentleman in the name and family of a gentleman, was born in a village called Arselacton'in Nottinghamshire. Of whose said name and family there remaineth at these days one manor and mansion-house in Lincolnshire, called Cranmer Hall, &c. sometimes of heritage of the said stock and family. Who being from his infancy kept at school, and brought up, not without much good civility, came in process of time unto the Thomascran- university of Cambridge, and there prospering in right good knowledge amongst coming to the better sort of students, was chosen fellow of Jesus college in Cambridge. And ThomasCran- so being master of art, and fellow of the same college, it chanced him to marry a Jesus College. gentleman's daughter, by means whereof he lost and gave over his fellowship there, and became the reader in Buckingham college ; and for that he would with more diligence apply that his office of reading, placed his said wife in an inn, called the viii THE LIFE, STATE, AND STORY Dolphin, in Cambridge, the wife of the bouse being of affinity unto her. By means ' of whose abode in that inn, and his often repair unto her, arose a certain slanderous report, after he was preferred to be archbishop of Canterbury, bruited abroad by the malicious disdain of certain sycophantical papists, that he was but an hosteler, and altogether devoid of learning; which how falsely was forged upon him, may easily ThomasCran- appear hereby, that the masters and fellows of Jesus college, noting the virtuous decease of his disposition of the man, and the great travail he took, notwithstanding his marriage, fnto"efsus°w wniles he continued reader in Buckingham college, immediately upon the death of College. njg wjee (wno not long after their enter marriage was in childbed surprised by death) received him into their fellowship again; where he so behaved himself, that in few ThomasCran- years after he became the reader of the divinity lecture in the same college, and in mer made ...... .. ii-jt reader and such special estimation and reputation with the whole university, that being doctor JesusCoiie e °^ divinity, he was commonly appointed one of the heads (which are two or three mefpubiic" °f the chiefest learned men) to examine such as yearly profess, in commencement, either Cambridge' of bachelors or doctors of divinity, by whose approbation the whole university licenseth were to pro- them to proceed unto their degree; and again, by whose disallowance the univer sity also rejecteth them for a time to proceed, until they be better furnished with more knowledge. Now doctor Cranmer, ever much favouring the knowledge of the scripture, would never admit any to proceed in divinity, unless they were substantially seen in the Friars in story of the bible : by means whereof certain friars and other religious persons, who hatred with J • , i . doctor cran- were principally brought up in the study of school- authors, without regard had to the authority of scriptures, were commonly rejected by him; so that he was greatly for that his severe examination of the religious sort much hated and had in great in dignation: and yet it came to pass in the end, that divers of them, being thus com pelled to study the scriptures, became afterwards very well learned and well affected; insomuch that, when they proceeded doctors of divinity, they could not overmuch extol and commend master doctor Cranmer's goodness towards them, who had for a time put them back to aspire unto better knowledge and perfection. Amongst whom doc- Doctor Bar- tor Barret, a white friar, who afterwards dwelt at Norwich, was after that sort hand led, giving him no less commendation for his happy rejecting of him for a better amendment. Thus much I repeat, that our apish and popish sort of ignorant priests may well understand that this his exercise, kind of life, and vocation was not alto gether hostelerlike. Doctor cran- I omit here how Cardinal Wolsey, after the foundation of his college in Oxford, totie fellow hearing the fame of his learning, used all means possible to place him in the same ¦ oftheCardi- ° ..... .. ' rial's college which he refused with great danger ot indignation, contenting himself with his former refused it. fellowship in Cambridge: until, upon occasion of the plague being in Cambridge, he resorted to Waltham Abbey, and sojourned with one M. Cressey there, whose wife was doctor Cranmer's niece, and two of her children his pupils in Cambridge. During Question of this time the great and weighty cause of king Henry the eighth his divorce with torc'e'with '" the lady Catharine, dowager of Spain, was in question. Wherein two cardinals, Cam- dowager- peius and Wolsey, were appointed in commission from the pope to hear and deter mine the controversy between the king and the queen ; who by many dilatories, dal lying, and delaying, the whole summer, until the month of August, taking occasion to finish their commission, so moved the patience of the king, that in all haste he removed from London to Waltham for a night or twain, whiles the dukes of Norfolk and Suffolk dispatched cardinal Campeius home again to Rome. By means whereof it [' By reason, Foxe. Ed. 1583.] OF THOMAS CRANMER. ix chanced that the king's harbingers lodged, doctor Stephens2, secretary, and doctor Doc"" ste- n . . -I phens, and * oxe, almoner, (who were the chief furtherers, preferrers, and defenders of the fore- eSitf L'rthcr said cause in the king's behalf,) in the house of tho said M. Cressey, where doctor kmg'sd£ Cranmer was also resident as before. When supper-time came, and all three doc- Doctor ste- tors met together, being of old acquaintance, they entertained each other familiarly : i'oxe'do'c'tor1 - J Cranmer con- and the said doctor Stephens and doctor Foxe, taking occasion of their happy meet- u""1!'?86 ing together, began to confer with doctor Cranmer concerning the king's cause, re- kl"g'8 eause- questing him to declare his opinion therein. Whereunto doctor Cranmer answered, that he could say little in the matter, for that he had not studied nor looked for it. Notwithstanding he said to them, that, in his opinion, they made more ado in prosecuting the laws ecclesiastical than needed. Doctor Cran- rnfir's answer " It were better, as I suppose,'' quoth doctor Cranmer, " that the question, whether a in the ques- man may marry his brother's wife or no, were decided and discussed by the divines J5J"fjsce and by the authority of the word of God, whereby the conscience of the prince might be better satisfied and quieted, than thus, from year to year, by frustatory delays to prolong the time, leaving the very truth of the matter unboulted out by the word of God. There is but one truth in it, which the scripture will soon de clare, make open and manifest, being by learned men well handled; and that may be as well done in England, in the universities here, as at Rome,' or elsewhere in any foreign nation, the authority whereof will compel any judge soon to come to a definitive sentence; and therefore, as I take it, you might this way have made an end of this matter long sithens." When doctor Cranmer had thus ended his tale, the Doctor Cran- .... , , mer's device other two well liked of his device, and wished that they had so proceeded afore- well liked of. time; and thereupon conceived some matter of that device to instruct the king withal, who then 'was minded to send to Rome again for a new commission. Now the next "day, when the king removed to Greenwich, like as he took him self not well handled "by the cardinals in thus deferring his cause, so his mind The king " troubled being unquieted and desirous of an end of his long and tedious suit, he called to ar>™' *e him this his two principal doers of his said cause, namely, the said doctor Stephens diTOrce- and doctor Foxe, saying unto them : " What now, my masters," quoth the king, "shall we do in this infinite cause of mine? I see by it there must be a new commission procured from Rome; and when we shall have an end, God knoweth, and not I." When the king had said somewhat his mind herein, the almoner, doctor Foxe, said unto the king again: "We trust that there shall be better ways devised for your majesty, than to make travel so far to Rome3 any more in your hio-hness' cause, which by chance was put into our heads this other night, being at Waltham :" and so discovered to the king their meeting and conference with doctor Cranmer at M. Cressey's house. Whereupon doctor Cranmer was sent for in post, being as then removed from Doctor Cran- Waltham towards his friends in Lincolnshire 4, and so brought to the court to the to the king . m post- king. Whom the noble prince benignly accepting, demanded his name, and said unto him: "Were you not at Waltham such a time, in the company of my secretary Talk between and my almoner ?" Doctor Cranmer affirming the same, the king said again : " Had doctor Cran- you not conference with them concerning our matter of divorce now in question after this sort ?" — repeating the manner and order thereof. " That is right true, if it please your highness," quoth doctor Cranmer. " Well," said the king, " I well perceive that you have the right scope of this matter. You must understand," quoth the king, [s i.e. Doctor Stephen Gardiner, sometime bishop I [3 So far as to Rome, Foxe. Ed. 151)3.] of Winchester.] I [4 Foxe says " in Nottinghamshire."] x THE LIFE, STATE, AND STORY tTroubiedgin " t'lat * *lave ^een l°n§ trouhled in conscience ; and now I perceive that by this means conscience, j might nave Deen iong ag0 relieved one way or other from the same, if we had this way proceeded. And therefore, master doctor, I pray you, and nevertheless, because you are a subject, I charge and command you, (all your other business and affairs set apart,) to take some pains to see this my cause to be furthered according to your device, as much as it may lie in you," with many other words in commendation of the queen's majesty. Doctor cran- Doctor Cranmer, much disabling himself to meddle in so weighty a matter, be- mer excusing ° CT ' n?mseiftoling sought the king's highness to commit the trial and examining of this matter, by the the kmg. worcl 0f God, unto the best learned men of both his universities, Cambridge and Oxford. "You say well," said the king, "and I am content therewith. But yet, nevertheless, I will have you specially to write your mind therein." And so, calling the Doctor cran- earl of Wiltshire to him, said : " I pray you, my lord, let doctor Cranmer have enter- mer assigned by the king tainment in your house at Durham place for a time, to the intent he may be there to search the J r J theSse of 1uiet to accomplish my request, and let him lack neither books nor anything requi- is divorce. g^e £or ^jg study.'' And thus, after the king's departure, doctor Cranmer went with my lord of Wiltshire unto his house, where he, incontinent, wrote his mind concern- The king first ing the king's question, adding to the same besides the authorities of scriptures', of derstand that general councils, and of ancient writers; also his opinion, which was this: that the to°dispeSsety bishop of Rome had no such authority, as whereby he might dispense with the word of1God.ewor of God and the scriptures2. When doctor Cranmer had made this book, and com mitted it to the king, the king said to him : " Will you abide by this, that you have here written, before the bishop of Rome ?" " That will I do, by God's grace," quoth doctor Cranmer, " if your majesty do send me thither." " Marry," quoth the king, " I will send you even to him in a sure embassage." The king's And thus, by means of doctor Cranmer's handling of this matter with the king, matter re- , moved from not only certain learned men were sent abroad to the most part of the universities the pope s •* tothe trill of m Christendom to dispute the question, but also the same being, by commission, tures?"p disputed by the divines in both the universities of Cambridge and Oxford, it was The king's there concluded that no such matrimony was by the word of God lawful. Where- found by upon a solemn embassage was prepared and sent to the bishop of Rome, then being DoSo/cran- a* Bonony, wherein went the earl of Wiltshire, doctor Cranmer, doctor Stokesly, ShersTsent doctor Carne, doctor Benet, and divers other learned men and gentlemen. And when bassatoto™ the time came that they should come before the bishop of Rome to declare the cause of their embassage, the bishop, sitting on high in his cloth of estate, and in his rich apparel, with his sandals on his feet, offering, as it were, his foot to be kissed of the ambassadors; the earl of Wiltshire with the rest of the ambassadors, disdaining thereat, stood still, and made no countenance thereunto, and kept themselves from that idolatry. In fine, the pontifical bishop seeing their constancy, without any farther ceremony, gave ear to the ambassadors. Arguing to Who entering there before the bishop, offered, on the king's behalf, to be defended, facePthat con- that no man, jure divino, could or ought to marry his brother's wife, and that the trary to the J it woni of God bjsh0p of Rome by no means ought to dispense to the contrary. Divers promises Slplise0 were made, and sundry days appointed, wherein the question should have been dis puted: and when our part was ready to answer, no man there appeared to dispute in that behalf. So in the end, the bishop making to our ambassadors good counte- Doctor cran- nance, and gratifying doctor Cranmer with the office of the penitentiaryship, dis- tnfpope's missed them undisputed withal. penitentiary. Of the scriptures, Foxe. Ed. 1583.] [2 The scripture, ibid.] OF THOMAS CRANMER. xi Whereupon the earl of Wiltshire and other commissioners, saving doctor Cranmer, Doctor cran- . . ..-, merambas- returned home again into England. And forthwith doctor Cranmer went to tho sodor t0 the t t emperor. emperor,' being in his journey towards Vienna, in expedition against tho Turk, there to answer such learned men of tho emperor's council, as would or could say any thing to the contrary part. Where amongst tho rest, at the samo time, was Cor- conference . between nehus Agnppa, an high officer in the emperor's court; who, having private confer- bishopCran- ence with doctor Cranmer in the question, was so fully resolved and satisfied in the Agr?ppaS matter, that afterwards there was never disputation openly offered to doctor Cran mer in that behalf. For through the persuasion of Agrippa all other learned men there were much discouraged. This matter thus prospering on doctor Cranmer's behalf, as well touching the king's question, as concerning the invalidity of the bishop of Rome's authority, bishop Warliam, then archbishop of Canterbury, departed this transitory life ; whereby that Doctor Cran mer made dignity then being in the king's gift and disposition, was immediately given to doc- archbishop of tor Cranmer, as worthy for his travail of such a promotion. Thus much touching the preferment of doctor Cranmer unto his dignity, and by what means he achieved unto the same : not by flattery, nor by bribes, nor by none other unlawful means : which thing I have more at large discoursed, to stop the railing mouths of such, who, being themselves obscure and unlearned, shame not to detract a learned man most ignominiously with the surname of an hosteler, whom, for his godly zeal unto sincere religion, they ought with much humility to have had in regard and reputation. Now as concerning his behaviour and trade of life towards God and the world, being entered3 into his said dignity. True it is, that he was so throughly furnished with all properties, qualities, and conditions belonging to a true bishop, as that it shall be very hard in these strange days to find many that so nearly resemble that lively exemplar, described by St Paul the apostle in his several epistles to Titus and i Tim. in. Timothy: so far he swerved from the common course of common bishops in his time. But because the same is very well deciphered in the story at large4, it shall not be so needful to discourse all the parts thereof in this place. Yet may not this be forgotten : that, notwithstanding the great charge now committed unto him, the The order of worthy prelate gave himself evermore to continual study, not breaking the order that mer's stuc|y- he used commonly in the university. To wit, by five of the clock in the morning in his study, and so until nine, continuing in prayer and study. From thence, until dinner time, to hear suitors (if the prince's affairs did not call him away), committing . his temporal affairs, as well of household as other foreign business, to his officers. For the most part, he would occupy himself in reformation of corrupt religion, and set ting forth true and sincere doctrine; wherein he would associate himself always with learned men, for the sifting and boulting out one matter or other, for the commodity and profit of the church of England. After dinner, if any suitors were, he would diligently hear them and dispatch them, in such sort as every man commended his lenity and gentleness. That done, to his ordinary study again until five of the clock, which hour he bestowed in hearing common prayer. After supper he would con sume an hour at the least in some godly conference, and then again, until nine of the clock, at one kind of study or other. So that no hour of the day was spent in vain, but was bestowed as tended to God's glory, the service of his prince, or the commodity of the church. As touching his affability and easiness to be entreated, it was such as that in ThejenUe all honest causes, wherein his letter, counsel, or speech, might gratify either nobleman, doctor Cran mer. [« Being now entered, Foxe. Ed. 1583.] [4 See Foxe. Ed. 1583, p. 1862-1865.] xii THE LIFE, STATE, AND STORY gentleman, mean man, or poor man, no man could be more tractable, or sooner won mra s°tout aSd t0 y*el(*' ®n^ *n causes appertaining to God and his prince, no man more stout, GodWuse. more constant, or more hard to be won: as in that part his earnest defence in the parliament-house, above three days together, in disputing against the six articles of Gardiner's device, can testify.*' And though the king would needs have them upon some politic consideration to go forward, yet he so handled himself, as well in the parliament-house, as afterwards by writing so obediently and with such humble be haviour in words towards his prince, protesting the cause not to be his, but Almighty Doctor cran- God's who was the author of all truth, that the king did not only well like his mer a stout ' o J a^arnJtthe defence, willing him to depart out of the parliament-house into the council chamber, es. whiig^ the act should pass and be granted, for safeguard of his conscience, which he with humble protestation refused, hoping that his majesty in process of time would revoke them again; but also, after the parliament was finished, the king perceiving the zealous affection that the archbishop bare towards the defence of his cause, which many ways by scriptures and manifold authorities and reasons he had substantially of this confirmed and defended, sent the lord Cromwell, then vicegerent, with the two dukes coming of " Cromwell °^ Norfolk and Suffolk, and all the lords of the parliament, to dine with him at dukes to' the Lambeth : where it was declared by the vicegerent and the two dukes, that it was arc is op. ^e kjng's pleasure) that they all should, in his highness' behalf, cherish, comfort, and animate him, as one that for his travail in that parliament had shewed himself both greatly learned, and also discreet and wise, and therefore they willed him not to be discouraged for anything that was passed contrary to his allegations. He most humbly thanked the king's majesty of his great goodness towards him, and them all for their pains, saying: "I hope in God, that hereafter my allegations and authorities shall take place to the glory of God and the commodity of the realm ; in the mean time I will satisfy myself with the honourable consent of your honours and the whole parliament." Here is to be noted, that this man's stout and godly defence of the truth herein so bound the prince's conscience, that he would not permit the truth in that man to be clean overthrown with authority and power ; and therefore this way God work ing in the prince's mind, a plain token was declared hereby, that all things were not so sincerely handled in the confirmation of the said six articles as it ought to have been, for else the prince might have had just cause to have borne his great indigna- Exampiefor tion towards the archbishop. Let us pray that both the like stoutness may be per- ecclesiastical ... pastors. ceived in all ecclesiastical and learned men, where the truth ought to be defended, and also the like relenting and flexibility may take place in princes and noblemen, when they shall have occasion offered them to maintain the same, so that they utterly overwhelm not the truth by self-will, power, and authority. Now in the end this archbishop's constancy was such towards God's cause, that he confirmed all his doings by bitter death in the fire, without respect of any worldly treasure or pleasure. And as touching his stoutness in his prince's cause, the contrary resistance of the duke of Northumberland against him proved right well his good mind that way: Archbishop which chanced by reason that he would not consent to the dissolving of chanteries Cranmer in displeasure until the king came of age, to the intent that they might then better serve to fur- about the ° ° chan1t°yingof Iusn his royal estate, than to have so great treasure consumed in his nonage: which lands. j^g stoutness, joined with such simplicity, surely was thought to divers of the coun cil a thing incredible, specially in such sort to contend with him who was so ac counted in this realm, as few or none would or durst gainstand him. So dear was to him the cause of God and of his prince, that for the one he would not keep his conscience clogged, nor for the other lurk or hide his head. Otherwise, as J ,.;l( ."/ 7VU- Vi* isfiytltUa'' .7„*.y /• /<-(... t ^ J/i-i. ecu P^w^-, ¦'"&:.< • •¦¦¦- '.'-... A. OF THOMAS CRANMER. xiii it is said, his very enemies might easily entroat him in any causo reasonable : and such things as he granted, he did without any suspicion of rebraiding or meed therefore. So that he was altogether void of tho vico of the stubbornness, and rather culpable of over much facility and gentleness. Surely if overmuch patience may be a vice, this man may seem peradventure to offend rather on this part than on the contrary. Albeit for all his The singular doings I cannot say : for the most part, such was his mortification that way, that few Fmb arch-0 we shall find in whom the saying of our Saviour Christ so much prevailed as with him, who would not only have a man to forgivo his enemies, but also to pray for them : that lesson never went out of his memory. For it was known that he had many cruel enemies, not for his own deserts, but only for his religion's sake : and yet, whatsoever he was that either sought his hindrance, either in goods, estimation, or life, and upon conference would seem never so slenderly anything to relent or excuse himself, he would both forget the offence committed, and also evermore afterwards friendly entertain him, and shew such pleasure to him, as by any means possible he might perform or declare. Insomuch that it came into a common proverb : " Do unto my lord of Canterbury displeasure or a shrewd tum, and then you may be sure to have him your friend whiles he liveth." Of which his gentle disposition in abstaining from revengement, amongst many examples thereof, I will repeat here one. It chanced an ignorant priest and parson in the north parts, the town is not now a story be- tween tin* in remembrance, but he was kinsman of one Chersey a grocer, dwelling within London, archbishop of (being one of those priests that use more to study at the alehouse than in his chamber and a popish or in his study,) to sit on a time with his honest neighbours at the alehouse within his enemy- own parish, where was communication ministered in commendation of my lord Cranmer, archbishop of Canterbury. This said parson, envying his name only for religion's sake, said to his neighbours : " What make you of him?" quoth he, " he was but an hosteler, The railing and hath no more learning than the goslings that goeth yonder on the green," with such pries1? against ' Dr Cranmer. like slanderous and uncomely words. These honest neighbours of his, not well bear ing those his unseemly words, articled against him, and sent their complaint unto the lord Cromwell, then vicegerent in causes ecclesiastical; who sent for the priest and committed him to the Fleet, minding to have had him recant those his slanderous words at Paul's Cross. Howbeit the lord Cromwell, having great affairs of the prince then in hand, forgat his prisoner in the Fleet. So that this Chersey the grocer, understanding that his kinsman was in durance in the Fleet, only for speaking words against my lord of Canterbury, consulted with the priest, and between them devised to make suit rather unto the archbishop for his deliverance, than to the lord Cromwell, before whom he was accused; understanding right well that there was great diversity of natures be tween those two estates, the one gentle and full of clemency, and the other severe and somewhat intractable, namely against a papist. So that Chersey took upon him first to try my lord of Canterbury's benignity, namely for that his cousin's accusation touched only the offence against him and none other. Whereupon the said Chersey came to one of the archbishop's gentlemen, (whose father bought yearly all his spices and fruit of the said Chersey, and so thereby of familiar acquaintance with the gentleman,) who, opening to him the trouble wherein his kinsman was, requested that he would be a means to my lord his master to hear his suit in the behalf of his kinsman. The matter was moved. The archbishop, like as he was of nature gentle, and of much clemency, so would he never shew himself strange unto suitors, but incontinently sent for the said Chersey. When he came before him, Chersey declared, " that there was a kinsman of his in the Fleet, a priest of the north country, and as I may tell your grace the truth," quoth Chersey, "a man of small civility and of less learning. And chersey suing yet he hath a parsonage there, which now (by reason that my lord Cromwell hath man to the xiv THE LIFE, STATE, AND STORY laid him in prison, being in his cure) is unserved; and he hath continued in durance above two months, and is called to no answer, and knoweth not when he shall come to any end, so that this his imprisonment consumeth his substance, will utterly undo him, unless your grace be his good lord." " I know not the man," said the arch bishop, " nor what he hath done why he should be thus in trouble." Said Chersey again: "He only hath offended against your grace, and against no man else, as may well be perceived by the articles objected against him :" the copy whereof the said Chersey then exhibited unto the said archbishop of Canterbury. Who, well perusing the said articles, said : " This is the common talk of all the ignorant papistical priests in England against me. Surely," said he, " I was never made privy unto this accusation, nor of his indurance I never heard before this time. Notwith standing, if there be nothing else to charge him withal, against the prince or any of the council, I will at your request take order with him, and send him home again to The priest his cure to do his duty:" and so thereupon sent his ring to the warden of the Fleet, Mshop* willing him to send the prisoner unto him with his keeper at afternoon. When the keeper had brought the prisoner at the hour appointed, and Chersey had well instructed his cousin in any wise to submit himself unto the archbishop, confessing his fault, whereby that way he should most easily have an end and win his favour : thus the parson being brought into the garden at Lambeth, and there sitting under the vine, the archbishop demanded of the parson what was the cause of his indurance, and who committed him to the Fleet ? The parson answered and said : " That the lord Cromwell sent him thither, for that certain malicious parishioners of his parish, had wrongfully accused him of words which he never spake nor meant." Chersey, hearing his foolish cousin so far out of the way from his former instruction, said : " Thou dastardly dolt and varlet, is this thy promise that thou madest to me ? Is there not a great number of thy honest neighbours' hands against thee to prove thee a liar? Surely, my lord," quoth Chersey, "it is pity to do him good. I am sorry that I have troubled your grace thus far with him." The arch- " Well," said the archbishop unto the parson, " if you have not offended me, I words unto can do vou no good ; for I am entreated to help one out of trouble that hath offended the parson. J ° A # against me. If my lord Cromwell hath committed you to prison wrongfully, that lieth in himself to amend, and not in me. If your offence only touch me, I will be bold to do somewhat for your friend's sake here. If you have not offended against me, then have I nothing to do with you, but that you may go and remain from whence you came." Lord, what ado his kinsman Chersey made with him, calling him all kind of opprobrious names ! In the end, my lord of Canterbury seeming to rise and go his The priest ways, the fond priest fell down on his knees, and said : " I beseech your grace to fault to the forgive me this offence ; assuring your grace that I spake those words, being drunk, and not well advised." " Ah !" said my lord, " this is somewhat, and yet it is no good excuse; for drunkenness evermore uttereth that which lieth hid in the heart of man when he is sober,'' alleging a text or twain out of the scriptures concerning the vice of drunkenness, which cometh not now to remembrance. " Now therefore," said the archbishop, " that you acknowledge somewhat your fault, I am content to commune with you, hoping that you are at this present of an indifferent sobriety. Tell me then," quoth he, " did you ever see me, or were you ever acquainted with me before this day?" The priest answered and said, that never in his life he The rash saw his grace. "Why then," said the archbishop, "what occasion had you to call merfsiln/ me an hosteler ; and that I had not so much learning as the goslings which then went peaking evil 0n the green before your face ? If I have no learning, you may now try it, and be out bymenwhom 6 they never Qe doubt thereof : therefore I pray you appose me, either m grammar or m other liberal Knew nor saw before. OF THOMAS CRANMER. xv sciences ; for I havo at one time or other tasted partly of them. Or else, if you are a divino, say somewhat that way." The priest, being amazed at my lord's familiar talk, made answer and said: "I The print's beseech your graco to pardon mo. I am altogether unlearned, and understand not the """""*' Latin tongue but very simply. My only study hath been to say my service and mass fair and deliberate, which I can do as well as any priest in the country where I dwell I thank God." " Well," said the other, " if you will not appose me, I will be so bold to appose you, and yet as easily as I can devise, and that only in the story of tho bible now in English, in which I suppose that you are daily exercised. Tell me there- The mas,- fore, who was king David's father ?" said my lord. The priest stood still pausing a Kmln'tne while, and said : " In good faith, my lord, I have forgotten his name." Then said tho Scr'P'Ure' other again to him: "If you cannot tell that, I pray you tell me then who was Salomon's father?" The fond foolish priest, without all consideration what was de manded of him before, made answer : " Good my lord, bear with me, I am not fur ther seen in the bible, than is daily read in our service in the church." The archbishop then answering said: "This my question may be found well answered in your service. But I now well perceive, howsoever you have judged heretofore of my The guise of learning, sure I am that you have none at all. But this is the common practice of all E'Sey*1*' you, which are ignorant and superstitious priests, to slander, backbite, and hate all such thereiigion as are learned and well affected towards God's word and sincere religion. Common tl?ey slantler reason might have taught you, what an unlikely thing it was, and contrary to all manner of reason, that a prince, having two universities within his realm of well learned men, and desirous to be resolved of as doubtful a question as in these many years was not moved the like within Christendom, should be driven to that necessity for the defence of his cause, to send out of his realm an hosteler, being a man of no better knowledge than is a gosling, in an embassage to answer all learned men, both in the court of Rome and in the emperor's court, in so difficult a question as toucheth the king's matrimony, and the divorce thereof. I say, if you were men of any reasonable con sideration, you might think it both unseemly and uncomely for a prince so to [do.] But look, where malice reigneth in men, there reason can take no place : and therefore I see Evii-wiii by it, that you all are at a point with me, that no reason or authority can persuade weif.r "" you to favour my name, who never meant evil to you, but your both commodity and profit. Howbeit, God amend you all, forgive you, and send you better minds !" With these words the priest seemed to weep, and desired his grace to pardon his fault and frailty, so that by his means he might return to his cure again, and he would sure recant those his foolish words before his parishioners so soon as he came home and would become a new man. " Well," said the archbishop, " so you had need." And giving him a godly admonition to refuse the haunting of the alehouse, and to The arch- bestow his time better in the continual reading of the scriptures, he dismissed him givetiianddismisseth from the Fleet. the priest. How little this prelate we speak of was infected with filthy desire of lucre, and The liberal how he was no niggard, all kind of people that knew him, as well learned beyond 'Ws arch- the seas and on this side, to whom yearly he gave in exhibition no small sums of money, as other, both gentlemen, mean men, and poor men, who had in their neces sity that which he could conveniently spare, lend, or make, can well testify. And albeit such was his liberality to all sorts of men, that no man did lack whom he could do for, either in giving or lending; yet nevertheless such was again his circum spection, that when he was apprehended and committed by queen Mary to the tower, he ought no man living a penny that could or would demand any duty of him, but satisfied every man to the uttermost ; where else no small sums of money were owing xvi THE LIFE, STATE, AND STORY The arch- to him of divers persons, which by breaking their bills and obligations he freely for- ingaiiMs gave and suppressed before his attainder. Insomuch that when he perceived the fatal debts before rr r his attainder, end of king Edward should work to him no good success touching his body and goods, he incontinently called his officers, his steward and other, commanding them in any wise to pay, where any penny was owing, which was out of hand dispatched. In which archbishop this, moreover, is to be noted, with a memorandum, touching the relief of the poor, impotent, sick, and such as then came from the wars at Bullein1, and other parts beyond the seas, lame, wounded, and destitute ; for whom he provided, besides his mansion-house at Beckisborne in Kent, the parsonage barn well furnished with certain lodgings for the sick and maimed soldiers: to whom were also appointed the almosiner, a physician, and surgeon, to attend upon them, and to dress and cure such as were not able to resort to their countries, having daily from the bishop's kitchen hot broth and meat ; for otherwise the common alms of the household was bestowed upon the poor neighbours of the shire. And when any of the impotent did recover, and were able to travel, they had convenient money delivered to bear their charges, according to the number of miles from that place distant. And this good example of mercy and liberal benignity I thought here good not in silence to be suppressed, whereby other may be moved, according to their vocation, to walk in the steps of no less libe rality than in him in this behalf appeared. Amongst all other his virtues, his constancy in Christ's cause, and setting forth the gospel purely and sincerely, was such that he would neither for dread or meed, affection or favour, to swerve at any time or in any point from the truth, as appeared by his The sundry trials ; wherein neither favour of his prince, nor fear of the indignation of the cranrner°ePver same, nor any other worldly respect, could alienate or change his purpose, grounded upon defence of that infallible doctrine of the gospel. Notwithstanding, his constant defence of God's Christ's truth ... . and gospel, truth was ever joined with such meekness toward the king, that he never took occasion of offence against him. At the setting forth2 of the six Articles, mention was made before in the story of king Henry's time, how adventurously this archbishop, Thomas Cranmer, did oppose himself, standing, as it were, post alone against the whole parliament, disputing and replying three days together against the said articles; insomuch that the king, when neither he could mislike his reasons, and yet would needs have these articles to pass, required him to absent himself for the time out of the chamber, while the act should pass, as is already declared before. And this was done during yet the state and time of the lord Cromwell's authority. And now that it may appear likewise that after the decay of the lord Cromwell, yet his constancy in Christ's cause did not decay, you shall hear what followed after. For after the apprehension of the lord Cromwell, when the adversaries of the gospel thought all things sure now on their side, it was so appointed amongst them, that ten or twelve bishops, and other learned men, joined together in commission, came to the said archbishop of Canterbury for the establishing of certain articles of our religion, which the papists then thought to win to their purpose against the said archbishop. For having now the lord Cromwell fast and sure, they thought all had been safe and sure for ever: as indeed to all men's reasonable consideration, that time appeared so dangerous, that there was no manner hope that religion reformed should any one week The longer stand, such accompt was then made of the king's untowardness thereunto : inso- afone'stenci. much that of all those commissioners, there was not one left to stay on the archbishop's ethin [' i.e. Boulogne, which was taken by the English after a siege in the year 1544.] [2 At the time of setting forth, Foxe. Ed. 1583.] OF THOMAS CRANiMER. xvii part, but he alone against them all stood in defence of the truth; and thoso that ho most "<*nccofti,e , , , truth. trusted to, nanicl)-, bishop Heath, and bishop Skippc, left him in tho plain field : who SSho'p1''1 then so turned against him, that they took upon them to persuade him to their mke^e"" purpose ; and having him down from the rest of tho commissioners into his garden at frahepkvn Lambeth, there by all manner of effectual persuasions entreated him to leave off his archbishop incensed by overmuch constancy, and to incline unto the king's intent, who was fully set to have it Sbltop"1 otherwise than he then had penned, or meant to have set abroad. When those two his |ve'ove0ti,e familiars, with one or two others his friends, had used all their eloquence and policy, gospel* °fthe he, httle regarding their inconstancy and remissness in God's cause or quarrel, said unto them right notably : " You make much ado to have me come to your purpose, alleging The answer tliot '+ ' il, 1 • ' i , , of theareh- tnat lt is the kings pleasure to have the articles in that sort you have devised them 5ishoP t0 , , J doctors Heath to proceed; and now that you do perceive his highness, by sinister information, to be and skip|,e' bent that way, you think it a convenient thing to apply unto his highness's mind. You be my friends both, especially the one of you I did put to his majesty as of trust. Beware, I say, what you do. There is but one truth in our articles to be concluded upon, which if you do hide from his highness by consenting unto a contrary doctrine, and then after in process of time, when the truth cannot be hidden from him, his highness shall perceive how that you have dealt colourably with him, I know his grace's nature so well," quoth the archbishop, " that he will never after trust and credit you, or put any good confidence in you. And as you are both my friends, so therefore I will you to beware thereof in time, and discharge your consciences in maintenance of the truth." But all this would not serve, for they still swerved ; and in the end, by dis charging of his conscience, and declaring the truth unto the king, God so wrought with the king, that his highness joined with him against the rest ; so that the book of articles passing on his side, he won the goal from them all, contrary to all their expectations; when many wagers would have been laid in London, that he should have been laid up with Cromwell at that time in the Tower, for his stiff standing to his tackle. After that day there could neither councillor, bishop, or papist, win him out of the king's favour. Notwithstanding, not long after that, certain of the council, whose names need not The papists to be repeated, by the enticement and provocation of his ancient enemy, the bishop of tErch-™8 Winchester, and other of the same sect, attempted the king against him, declaring credit with plainly, that the realm was so infected with heresies and heretics, that it was dangerous for his highness farther to permit it unreformed, lest perad venture by long suffering The arch- such contention should arise and ensue in the realm among his subjects, that thereby accused to might spring horrible commotions and uproars, like as in some parts of Germany it did not long ago ; the enormity whereof they' could not impute to any so much as to the archbishop of Canterbury, who by his own preaching and his chaplains' had filled the whole realm full of divers pernicious heresies. The king would needs know his accusers. They answered, that forasmuch as he was a councillor, no man durst take upon him to accuse him; but, if it please his highness to commit him to the Tower for a time, there would be accusations and proofs enough against him, for otherwise just testimony and witness against him would not appear; "and therefore your highness," said they, " must needs give us, the council, liberty and leave to commit him to durance.'' The king perceiving their importune suit against the archbishop, but yet meaning not to have him wronged and utterly given over unto their hands, granted to them that they should the next day commit him to the Tower for his trial. When night came, the king sent Sir Antony Deny about midnight to Lambeth to the archbishop, The king sent willing him forthwith to resort unto him at the court. The message done, the arch- m^ignt for bishop speedily addressed himself to the court, and coining into the gallery where the Duehoph r i o [CRANMER. J xviii THE LIFE, STATE, AND STORY words'rid k"1^ walte b words to the tenance said unto them: "Ah, my lords, I thought I had had wiser men of my [[°™ncil0fth council than now I find you. What discretion was this in you, thus to make the arcllblsh°P- primate of the realm, and one of you in office, to wait at the council-chamber door amongst serving-men ? You might have considered that he was a councillor as well as you, and you had no such commission of me so to handle him. I was content that you should try him as a councillor, and not as a mean subject. But now I well perceive that things be done against him maliciously ; and if some of you might have had your minds, you would have tried him to the uttermost. But I do you all to wit, and protest, that if a prince may be beholding unto his subject," (and so solemnly laying his hand upon his breast, said,) " by the faith I owe to God, I take this man here, my lord of Canterbury, to be of all other a most faithful subject unto us, and one to whom we are much beholding," giving him great commendations other wise. And with that one or two of the chiefest of the council, making their excuse, declared, that in requesting his indurance, it was rather meant for his trial and his purgation against the common fame and slander of the world, than for any malice conceived against him. " Well, well, my lords," quoth the king, " take him and well use him, as he is worthy to be, and make no more ado.'' And with that every man The lords of -1 the council caught him by the hand, and made fair weather of altogethers, which might easily ^ J?dto t,e^ be done with that man. archbishop. And it was much to be marvelled that they would go so far with him, thus to seek his undoing, this well understanding before, that the king most entirely loved ^tks™R.a him, and always would stand in his defence, whosoever spake against him; as many gfne^ other times the king's patience was by sinister informations against him tried : inso much that the lord Cromwell was evermore wont to say unto him: "My lord ofTheta-d^ Canterbury, you are most happy of all men: for you may do and speak what you ™rhdbsX^e list, and, say what all men can against you, the king will never believe one word to your detriment or hindrance." After the death of king Henry, immediately succeeded his son king Edward, un der whose government and protection the state of this archbishop, being his godfather, was nothing appaired, but rather more advanced. •During all this mean time of king Henry aforesaid, until the entering of king Edward, it seemeth that Cranmer was scarcely yet throughly persuaded in the right knowledge of the sacrament, or at least, was not yet fully ripened in the same: wherein shortly after he being more groundly confirmed by conference with bishop Ridley, in process of time did so profit in more riper knowledge, that at last he h— 2 xx THE LIFE, STATE, AND STORY The true and took upon him the defence of that whole doctrine, that is, to refute and throw down godly doc- ' ' saSamenun **rst> tue corporal presence ; secondly, the phantastical transubstantiation ; thirdly, the fetefor°uikby idolatrous adoration ; fourthly, the false error of the papists, that wicked men do eat bishop of the natural body of Christ; and lastly, the blasphemous sacrifice of the mass. Where- Canterbury. . J "" r , „ upon in conclusion he wrote five books for the public instruction of the church ot England, which instruction yet to this day standeth and is received in this church of England. Against these five books of the archbishop, Stephen Gardiner, the arch-enemy to Christ and his gospel, being then in the tower, slubbereth up a certain answer, such as it was, which he in open court exhibited up at Lambeth, being there examined by the archbishop aforesaid, and other the king's commissioners in king Edward's days, which book was entitled, "An Explication and Assertion of the True Catholic Faith, touching the blessed Sacrament of the Altar, with a Confutation of a Book written against the same." Anexpiica- Against this explication, or rather a cavilling sophistication of Stephen Gardiner, GMdiner Doctor of Law, the said archbishop of Canterbury learnedly and copiously replying mer"arch-™" again, maketh answer, as by the discourse thereof renewed in print is evident to be Canterbury, seen to all such as with indifferent eye will read and peruse the same. Besides these books above recited of this archbishop, divers other things there were also of his doing, as the Book of Reformation, with the Book of Homilies, whereof part was by him contrived, part by his procurement approved and published. Where- unto also may be adjoined another writing or confutation of his against eighty- eight articles by the convocation devised and propounded, but yet not ratified nor received, in the reign and time of king Henry1. And thus much hitherto concerning the doings and travails of this archbishop of Canterbury during the lives both of king Henry and king Edward his son; which two kings so long as they continued, this archbishop lacked no stay of maintenance against all his maligners. After the death of king Edward, queen Mary coming now to the crown, and being established in the possession of the realm, not long after came to London; and after she had caused first the two dukes of Northumberland and Suffolk, and their two children, the lady Jane and the lord Guilford, both in age tender and innocent of that crime, to be executed; she put the rest of the nobility to their fines, and forgave them, the archbishop of Canterbury only except. Who, though he desired pardon by mean of friends, could obtain none ; insomuch that the queen would not once vouchsafe to see Manet aita him : for as yet the old grudges against the archbishop, for the divorcement of her mother niente repos- ' tumjudi- remained hid in the bottom of her heart. Besides this divorce, she remembered the state inlSma- 0I religion changed : all which was reputed to the archbishop, as the chief cause thereof. Sneid"!.' While these things were in doing, a rumour was in all men's mouths, that the archbishop, to curry favour with the queen, had promised to say a Diriye mass, after1 the old custom, for the funeral of king Edward her brother. Neither wanted there some, which reported that he had already said mass at Canterbury; which mass in This doctor deed was said by doctor Thornton. This rumour Cranmer thinking speedily to stay, aft°rnthTwaSgave forth a writing in his purgation; the tenor whereof being set out at large in the Dover, a Book of Acts and Monuments, I need not here again to recite. cruel and s^utor.0"" Tnis Dil1 beinS tlms written> and b^g openly a window2 in his chamber, cometh in by chance Master Scory, bishop then of Rochester, who after he had read and [> Kins Henry eight, Foxe, 1583.] [* Openly in a window, ibid.] OF THOMAS CRANMER. x.\i perused the same, required of the archbishop to have a copy of the bill. The arch bishop, when he had granted and permitted the same to Master Scory, by the occa sion thereof Master Scory lending it to some friend of his, there were divers copies taken out thereof, and the thing published abroad among the common people : insomuch that every scrivener's shop almost was occupied in writing out the same ; and so at length some of those copies coming to the bishops' hands, and so brought to tho council, and they sending it to the commissioners, tho matter was known, and so he commanded to appear. Whereupon Dr Cranmer at his day prefixed appeared before the said commissioners, bringing a true inventory, as he was commanded, of all his goods. That done, a bishop of the queen's privy council, being one of tho said commissioners, after the This bishop r 1 * y ' & 7 was doctor inventory was received, bringing in mention of the bill: "My lord," said he, " there b^jJ*' gfteI is a bill put forth in your name, wherein you seem to be aggrieved with setting up ° the mass again : we doubt not but you are sorry that it is gone abroad." To whom the archbishop answered again, saying : " As I do not deny myself to be the very author of that bill or letter, so must I confess here unto you, con cerning the same bill, that I am sorry the said bill went from me in such sort as it did. For when I had written it, Master Scory got the copy of me, and is now come abroad, and (as I understand) the city is full of it. For which I am sorry, that it so passed my hands : for I had intended otherwise to have made it in a more large and ample manner, and minded to have set it on Paul's Church door, and on the doors of all the churches in London, with mine own seal joined thereto.'' At which words, when they saw the constantness of the man, they dismissed him, affirming they had no more at that present to say unto him, but that shortly he should hear further. The said bishop declared afterward to one of Dr Cranmer's friends, that notwithstanding his attainder of treason, the queen's determination at that time was, that Cranmer should only have been deprived of his archbishoprick, and ..have had a sufficient living assigned him, upon his exhibiting of a true inventory, with commandment to keep his house without meddling with matters of religion. But how that was true, I have not to say. This is certain, that not long after this he was sent unto the tower, and soon after condemned of treason. Notwithstanding, the c™|r0f0n" queen, when she could not honestly deny him his pardon, seeing all the rest were trcason- discharged, and specially seeing he last of all other subscribed to king Edward's re quest, and that against his own will, released to him his action of treason, and accused ce£™fof him only of heresy: which liked the archbishop right well, and came to pass as he £ftJ°nd'5ld wished, because the cause was not now his own, but Christ's; not the queen's, but the church's. Thus stood the cause of Cranmer, till at length it was determined by the queen and the council, that he should be removed from the Tower, where he was prisoner, to Oxford, there to dispute with the doctors and divines. And privily word was sent before to them of Oxford to prepare themselves, and make them ready to dispute. And although the queen and the bishops had concluded before what should become of him, yet it pleased them that the matter should be debated with argu ments, that under some honest shew of disputation the murder of the man might be covered. Neither could their hasty speed of revengement abide any long delay : and ^Xd.3* therefore in all haste he was carried to Oxford. What this disputation was, and how it was handled, what were the questions and reasons on both sides, and also touching his condemnation by the university and the prolocutor, because sufficiently it hath been declared in the story at large, we mind now therefore to proceed to his final judgment and order of condemnation, which Of this con demnation, read in the last edition, page 1554. xxii THE LIFE, STATE, AND STORY was the twelfth day of September, anno 1556', and seven days before the condemna tion of bishop Ridley and Master Latimer. After the disputations done and finished in Oxford, between the doctors of both universities, and the three worthy bishops, Dr Cranmer, Ridley, and Latimer, sen tence condemnatory immediately upon the same was ministered against them by Dr Weston and other of the university : whereby they were judged to be heretics, and so committed to the Mayor and Sheriffs of Oxford, by whom he was carried to Bocardo, their common gaol in Oxford. In2 this mean time, while the archbishop was thus remaining in durance, (whom they had kept now in prison almost the space of three years,) the doctors and divines of Oxford busied themselves all that ever they could about Master Cranmer, to have him recant, assaying by all crafty practices and allurements they might devise, how to bring their purpose to pass. And to the intent they might win him easily, they had him to the dean's house of Christ's Church in the said university, where he lacked no delicate fare, played at the bowls, had his pleasure for walking, and all other things that might bring him from Christ. Over and besides all this, secretly and sleightly, they suborned certain men, which, when they could not expunge him by arguments and disputation, should by entreaty and fair promises or any other means allure him to recantation : perceiving otherwise what a great wound they should receive if the archbishop had stood stedfast in his sentence ; and again on the other side, how great profit they should get, if he, as the principal standard-bearer, should be overthrown. By reason whereof the wily papists flocked about him with threat- ning, flattering, entreating, and promising, and all other means : especially, Henry Sydall, and friar John, a Spaniard, de Villa Garcina, to the end to drive him, to the uttermost of their possibility, from his former sentence to recantation: whose force his manly constancy did a great while resist ; but at last, when they made no end of calling and crying upon him, the archbishop being overcome, whether through their importunity, or by his own imbecility, or of what mind I cannot tell, at length gave his hand. It might be supposed that it was done for the hope of life, and better days to come. But as we may since perceive, by a letter of his sent to a lawyer, the most cause why he desired his time to be delayed, was that he would make an end of Marcus Antonius, which he had already begun : but howsoever it was, he recanted, though plain against his conscience. Mary the queen, having now gotten a time to revenge her old grief, received his recantation very gladly; but of her purpose to put him to death she would nothing relent. But taking secret counsel how to dispatch Cranmer out of the way, (who as yet knew nothing of her secret hate, and looked for nothing less than death,) appointed doctor Cole, and secretly gave him in commandment, that against the 21st of March irhedoctor he should prepare a funeral sermon for Cranmer's burning, and so instructing him cranmer^ orderly and diligently of her will and pleasure in that behalf, sendeth him away. Lord wm. of Soon after, the Lord Williams of Thame, and the Lord Shandoys, Sir Thomas Bridges, shandoys°rd and Sir John Browne were sent for, with other worshipful men and justices, cam- Bridges,™* manded in the queen's name to be at Oxford at the same day, with their servants Browne, an(j retinue, lest Cranmer's death should raise there any tumult. appointed to ' me?*sexecu- Cole, the doctor, having his lesson given him before, and charged by her com- tion' mandment, returned to Oxford ready to play his part, who, as the day of execution The arch bishop con tented to recant. Causes mov ing the arch bishop to give with the time. The queen's heart set against Cranmer. The queen conferreth [' So it is printed in ed. 1580, and in Foxe, ed. 1583, p. 1871.] [3 See Foxe, ed. 1583, p. 1884.] OF THOMAS CRANMER. xxiii drew near, even the day before he came into tho prison to Cranmer, to try whether ho abode in tho catholic faith, wherein before he had left him. To whom when Cranmer had answered, that by God's grace ho would daily be more confirmed in tho catholic faith ; Cole, departing for that time, tho next day following repaired to the archbishop again, giving no signification as yet of his death that was prepared ; and therefore in the morning, which was the 21st day of March, appointed for Cranmer's execution, the said Cole coming to him asked, if he had any money. To whom when he answered that he had none, he delivered him fifteen crowns to give the poor to whom he would : and so exhorting him so much as he could to constancy in faith, departed thence about his business, as to his sermon appertained. By this partly, and other like arguments, the archbishop began more and more to surmise what they went about. Then, because the day was not far past, and the lords and knights that were looked for were not yet come, there came to him the Spanish friar, witness of his recantation, bringing a paper with articles, which Cran mer should openly profess in his recantation before the people, earnestly desiring that he would write the said instrument with the articles with his own hand, and sign Cranmer it with his name : which when he had done, the said friar desired that he would subscribeth the articles write another copy thereof, which should remain with him ; and that he did also. ?ilV"s own But yet the archbishop, being not ignorant whereunto their secret devices tended, and thinking that the time was at hand, in which he could no longer dissemble the pro fession of his faith with Christ's people, he put secretly in his bosom his prayer with his exhortation, written in another paper, which he minded to recite to the people, before he should make the last profession of his faith, fearing lest, if they had heard the confession of his faith first, they would not afterward have suffered him to exhort the people. Soon after, about nine of the clock, the Lord Williams, Sir Thomas Bridges, Sir John Browne, and the other justices, with certain other noblemen that were sent of the queen's council, came to Oxford with a great train of waiting men. Also of the other multitude on every side (as is wont in such a matter) was made a great con course and greater expectation. In this so great frequence and expectation, Cranmer at length cometh from the Doctor Cran- n 1 1 • i \ .1 mer brought prison Bocardo unto St Mary's church (because it was a toul and a rainy day), the ^j1™'™ chief church in the university, in this order. The mayor went before, next him the mon aldermen in their place and degree; after them was Cranmer brought between two friars, which mumbling to and fro certain psalms in the streets, answered one ano ther, until they came to the church door, and there they began the song of Simeon, Nunc dimittis; and entering into the church, the psalm-saying friars brought him to his standing, and there left him. There was a stage set up over against the pulpit, Doctor cran- of a mean height from the ground, where Cranmer had his standing, waiting until aslige. "I"m Cole made him ready to his sermon. The lamentable case and sight of that man gave a sorrowful spectacle to all christian eyes that beheld him. He that late was archbishop, metropolitan and pri mate of England, and the king's privy councillor, being now in a bare and ragged gown, and ill-favouredly clothed, with an old square cap, exposed to the contempt of all men, did admonish men not only of his own calamity, but also of their state and fortune. For who would not pity his case, and bewail his fortune, and might not fear his own chance, to see such a prelate, so grave a councillor, and of so long continued honour, after so many dignities, in his old years to be deprived of his estate, adjudged to die, and in so painful a death to end his life, and now presently from such fresh ornaments to descend to such vile and ragged apparel? xxiv THE LIFE, STATE, AND STORY In this habit, when he had stood a good space upon the stage, turning to a pillar near adjoining thereunto, he lifted up his hands to heaven, and prayed to God once or twice : till at the length Dr Cole coming into the pulpit, and beginning his sermon, entered first into mention of Tobias and Zachary. Whom after that he had praised in the beginning of his sermon, for their perseverance in the true worshipping of God, Doctor Cole's he then divided his whole sermon into three parts (according to the solemn custom sermon di- x \ o three 'parts. °f tne schools), intending to speak first of the mercy of God, secondly of his justice to be shewed, and last of all, how the prince's secrets are not to be opened. And proceeding a little from the beginning, he took occasion by and by to turn his tale to Cranmer, and with many hot words reproved him, that once he being endued with The sum and the favour and feeling of wholesome and catholic doctrine, fell into the contrary opinion effect of ° s^0rm0onCote's of pernicious error, which he had not only defended by writings, and all his power, ox&rd. ^-j ajg0 aimreij other men to the like1 with great liberality of gifts, as it were appointing rewards for error ; and after he had allured them, by all means did cherish them. if cole gave It were too long to repeat all things, that in long order were then pronounced. ment upon The gum 0f this tripartite declamation was, that he said God's mercy was so tem- repented,had pered with his justice, that he did not altogether require punishment according to the ment^dthen merits of offenders, nor yet sometimes suffered the same altogether to go unpunished, of cole which yea, though they had repented : as in David, who when he was bidden choose of perdured in three kinds of punishments which he would, and he had chosen pestilence for three repented'? days, the Lord forgave him half the time, but did not release all : and that the same thing came to pass in him also, to whom although pardon and reconciliation was due according to the canons, seeing he repented from his errors ; yet there were causes why the queen and the council at this time judged him to death; of which, lest he should marvel too much, he should hear some. First, that being a traitor, he had dissolved the lawful matrimony between the king her father and mother; besides the driving out of the pope's authority, while he was metropolitan. if ail heretics Secondly, that he had been an heretic, from whom, as from an author and only in England •" . '. ' J burned be fountain, all heretical doctrine and schismatical opinions that so many years have pre- dohctoerSCo°ield vailed in England, did first rise and spring : of which he had not been a secret erenow™ favourer only, but also a most earnest defender even to the end of his life, sowing them abroad by writings and arguments, privately and openly, not without great ruin and decay of the catholic church. Lexnpn And further, it seemed meet, according to the law of equality, that as the death Su w'St5' of the Duke of Northumberland of late made even with Thomas More, chancellor, that died for the church, so there should be one that should make even with Fisher of Rochester ; and because that Ridley, Hooper, Farrar, were not able to make even with that man, it seemed meet that Cranmer should be joined to them to fill up this part of equality. Beside these, there were other just and weighty causes, which seemed to the queen and the council, which was not meet at that time to be opened to the common people. No state in After this> turning his tale to the hearers, he bad all men beware by this man's high™* o° example, that among men nothing is so high, that can promise itself safety on the may m! U earth, and that God's vengeance is equally stretched against all men, and spareth none; therefore they should beware and learn to fear their prince. And seeing the [> To do the like, Foxe, ed. 1583.] OF THOMAS CRANMER. xxv queen's majesty would not spare so notable a man as this, much less in tho like cause she would spare other men ; that no man should think to mako thereby any defence of his error, either in riches or any kind of authority. They had now an example to teach them all, by whose calamity every man might consider his own fortune; who from the top of dignity, nono being more honourable than he in the whole realm, and next the king, was fallen into so great misery, as they might now see; being a man of so high degree, somo time one of the chiefest prelates in the church, and an archbishop, the chief of the council, the second person in the realm of long time, a man thought in greatest assurance, having a king on his side; not withstanding all his authority and defence, to be debased from high estate to a low degree; of a councillor to become a caitiff, and to be set in so wretched a state, that the poorest wretch would not change condition with him ; briefly, so heaped with misery on all sides, that neither was left in him any hope of better fortune, nor place for worse. The latter part of his sermon he converted to the archbishop ; whom he com- Doctor cole forted and encouraged to take his death well, by many places of scripture, as with the arch bishop to these and such like : bidding him not mistrust, but he should incontinently receive take his that the thief did to whom Christ said, Hodie niecum eris in Paradiso; that is, "This entlv- day thou shalt be with me in Paradise." And out of St Paul he armed him against the terror of the fire, by this : Dominus fidelis est, non sinet vos tentari ultra quam ferre potestis; that is, "The Lord is faithful, which will not suffer you to be tempted i cor. x. above your strength :'' by the example of the three children, to whom God made the flame to seem like a pleasant dew : adding also the rejoicing of St Andrew in his cross, the patience of St Laurence on the fire ; assuring him that God, if he called on him, and to such as die in his faith, either would abate the fury of the flame, or give him strength to abide it. He glorified God much in his conversion, because it appeared to be only his work, Doctor coie declaring what travail and conference had been with him to convert him, and all pre- Search-1 • • . . bishop's con- vailed not. till that it pleased God of his mercy to reclaim him and call him home, version, but ' r * that rejoicing In discoursing of which place, he much commended Cranmer, and qualified his for- ^^d not mer doings, thus tempering his judgment and talk of him, that while the time (said he) he flowed in riches and honour, he was unworthy of his life, and now that he might not live, he was unworthy of death. But lest he should carry with him no comfort he would diligently labour, he said, and also he did promise in the name of Diriges and ' n J ' ' i- masses pro- all the priests that were present, immediately after his death there should be diriges, orarlmer's masses, and funerals executed for him in all the churches of Oxford for the succour souK of his soul. Cranmer in all this mean time with what great grief of mind he stood hearing this sermon, the outward shews of his body and countenance did better express than any man can declare; one while lifting up his hands and eyes unto heaven, and then again for shame letting them down to the earth. A man might have seen the very image and shape of perfect sorrow lively in him expressed. More than twenty several TJ,ehtearsn times the tears gushed out abundantly, dropped down marvellously from his fatherly bishoP- face. They which were present do testify, that they never saw in any child more tears, than brast out from him at that time, all the sermon while; but specially when he recited his prayer before the people. It is marvellous what commiseration and pity moved all men's hearts, that beheld so heavy a countenance and such abund ance of tears in an old man of so reverend dignity. Cole, after he had ended his sermon, called back the people that were ready to depart, to prayers. " Brethren," said he, " lest any man should doubt of this man's xxvi THE LIFE, STATE, AND STORY earnest conversion and repentance, you shall hear him speak before you; and there- reifunTed'to ^ore * Pray ^0U' Master Cranmer, that you will now perform that you promised faith.rehls n°t long ago, namely, that you would openly express the true and undoubted pro fession of your faith, that you may take away all suspicion from men, and that all Cranmer men may understand that you are a catholic in deed." "I will do it" (said the arch- willmgto j j v faith re Ws bishop)* " and with a good will ;" who by and by rising up, and putting off his cap, began to speak thus unto the people : The words " I desire you, well-beloved brethren in the Lord, that you will pray to God for me, bishop to the to forgive me my sins, which above all men, both in number and greatness, I have committed; but among all the rest, there is one offence, which of all at this time doth vex and trouble me, whereof in process of my talk you shall hear more in his proper place :" and then, putting his hand into his bosom, he drew forth his prayer, which he recited to the people in this sense. THE PRAYER OF DOCTOR CRANMER, ARCHBISHOP OF CANTER BURY, AT HIS DEATH. The prayer Good christian people, my dearly beloved brethren and sisters in Christ, I beseech bishop. you most heartily to pray for me to Almighty God, that he will forgive me all my sins and offences, which be many without number, and great above measure. But yet one thing grieveth my conscience more than all the rest, whereof, t God willing, I intend to speak more hereafter. But how great and how many soever my sins be, I beseech you to pray God of his mercy to pardon and forgive them all." And here, kneeling down, he said : " O Father of Heaven : 0 Son of God, Redeemer of the world : 0 Holy Ghost, three persons and one God, have mercy upon me, most wretched caitiff and miserable sinner. I have offended, both against heaven and earth, more than my tongue can express. Whither then may I go, or whither should I fly? To heaven I may be ashamed to lift up mine eyes, and in earth I find no place of refuge or succour. To thee therefore, 0 Lord, do I run : to thee do I humble my self, saying: 0 Lord, my God, my sins be great, but yet have mercy upon me for thy great mercy. The great mystery, that God became man, was not wrought for little or few offences. Thou didst not give thy Son, 0 heavenly Father, unto death for small sins only, but for all tho greatest sins of the world, so that the sinner return to thee with his whole heart, as I do here at this present. Wherefore, have mercy on me, O God, whose property is always to have mercy; have mercy upon me, O Lord, for thy great mercy. I crave nothing, 0 Lord, for mine own merits, but for thy name's sake, that it may be hallowed thereby, and for thy dear Son Jesus Christ's sake: and now therefore, Our Father of heaven, hallowed be thy name," &c. And then he rising said: The last " Every man, good people, desireth at that time of their death to give some good "xh'ortaUon exhortation, that other may remember the same before their death, and be the better bishoPato the thereby : so I beseech God grant me grace, that I may speak something at this my departing, whereby God may be glorified, and you edified. "First, it is an heavy case to see that so many folk be so much doted upon the love of this false world, and so careful for it, that of the love of God or the Exhortation world to come they seem to care very little or notuing- Therefore this shall be my o°f theworfd. first exhortation, that you set not your minds overmuch upon this glosing world, but upon God and upon the world to come; and to learn to know what this lesson meaneth, which St John teacheth, 'That the love of this world is hatred against God.' OF THOMAS CRANMER. xxvii " The second exhortation is, that next, under God, you obey your king and queen Kxhortation willingly and gladly, without murmuring or grudging; not for fear of them only, but ""''" much more for the fear of God: knowing that they be God's ministers, appointed by God to rule and govern you; and thoroforo, whosoever resisteth them, resisteth the ordinance of God. " The third exhortation is, that you love altogether like brethren and sisters. For, Exhortation alas ! pity it is to see what contention and hatred one christian man bearoth to another, 'ove™' " not taking each other as brother and sister, but rather as strangers and mortal ene mies. But, I pray you, learn and bear well away this one lesson, to do good unto all men, as much as in you lieth, and to hurt no man, no more than you would hurt your own natural loving brother or sister. For this you may be sure of, that whosoever hateth any person, and goeth about maliciously to hinder or hurt him, surely, and without all doubt, God is not with that man, although he think himself never so much in God's favour. " The fourth exhortation shall be to them that have great substance and riches Exhortation of this world, that they will well consider and weigh three sayings of the °° this1 world, ° Jo moving them Scripture. to charitable alms. " One is of our Saviour Christ himself, who saith : ' It is hard for a rich man to Luke xviii. enter into the kingdom of heaven.' A sore saying, and yet spoken of him that knoweth the truth. " The second is of St John, whose saying is this : ' He that hath the substance i John iii. of this world, and seeth his brother in necessity, and shutteth up his mercy from him, how can he say that he loveth God ?' " The third is of St James, who speaketh to the covetous rich man after this James v. manner: 'Weep you and howl for the misery that shall come upon you: your riches do rot, your clothes be moth-eaten, your gold and silver doth canker and rust, and their rust shall bear witness against you, and consume you like fire : you gather a hoard or treasure of God's indignation against the last day.' Let them that be rich, ponder well these three sentences : for if ever they had occasion to shew their charity, they have it now at this present, the poor people being so many, and victuals so dear. " And now, forasmuch as I am come to the last end of my life, whereupon hangeth all my life past, and all my life to come, either to live with my Master Christ for ever in joy, or else to be in pain for ever with wicked devils in hell, and see before mine eyes presently either heaven ready to receive me, or else hell ready to swallow me up ; I shall therefore declare unto you my very faith, how I believe, without any colour or dissimulation : for now is no time to dissemble, whatsoever I have said or written in time past. "First, I believe in God the Father Almighty, Maker of heaven and earth, &c. Thearch- And I believe every article of the catholic faith, every word and sentence taught by ciareth the J . tnteconfes- our Saviour Jesus Christ, his apostles and prophets, in the new and old testament, firc- ^^ ^Q m contr0versy, unto a new scope devised by you, that I should absolutely deny the presence of Christ, and say, that the bread doth only signify Christ's body absent ; which thing I never said nor thought. And as Christ saith not so, nor Paul saith not so, even so likewise I say not so ; and my book in divers places saith clean contrary, that Christ is with us spiritually present, is eaten and drunken of us, and dwelleth within us, although corporally he be departed out of this world, and is ascended up into heaven. WINCHESTER. An issue. And to the intent every notable disagreement from the truth may the more evidently appear, I will here in this place (as I will hereafter likewise when the case occurreth) join as it were an issue with this author, that is to say, to make a stay with him in this point triable (as they say) by evidence and soon tried. For in this point the scriptures be already by the author brought forth, the letter whereof proveth not his faith. And albeit he travailelh and bringeth forth the saying of many approved writers, yet is there no one of than that writeth OF THE SACRAMENT. 13 in e-rpress words the doctrine of that faith, which this author calleth tlie faith catholic. And to make the issue plain, and to join it directly, thus I say : No author known and approved, that is to say, Ignatius, Polycarp, Justin, Irene, Ter- *No writer tullian, Cyprian, Chrysostom, Hilary, Gregory Nadanzen, Basil, Emissen, Ambrose, Cyril, ffihthtau Jerome, Augustine, Damascene, Tlieophylact, none of these hath this doctrine in plain terms, f^mmt that the bread only signifieth Clirisfs body absent; nor this sentence, that the bread andth<:'mw- ivine be never the holier after consecration, nor that Clirisfs body is none otherwise present in the sacrament, but in a signification; nor this sentence, that the sacrament is not to be worshipped, because tliere is nothing present but in a sign. And herein what tlie truth is, may soon appear, as it shall by their works never appear to have been taught and preached, *outw.-mi received and believed universally, and therefore can be called no catholic faith (that is to teachi"e- say) allowed in the whole, through and in outward teaching, preached and believed. m of CANTERBURY. In your issues you make me to say what you list, and take your issue where you Your doc- list ; and then if twelve false varlets pass with you, what wonder is it ? But I will caSichy join with you this issue, that neither scripture nor ancient author writeth in express seription. words the doctrine of your faith. And to make the issue plain, and to join directly with you therein, thus I say: that no ancient and catholic author hath your doctrine ¦ in plain terms. And because I will not take my issue in bye matters (as you do), I will make it in the four principal points, wherein we vary, and whereupon my book resteth. This therefore shall be mine issue : that as no scripture, so no ancient author known 6. and approved, hath in plain terms your transubstantiation : nor that the body and My lssuc' blood of Christ be really, corporally, naturally, and carnally under the forms of bread and wine : nor that evil men do eat the very body and drink the very blood of Christ : nor that Christ is offered every day by the priest a sacrifice propitiatory for sin. Wherefore by your own description and rule of a catholic faith, your doctrine and teaching in these four articles cannot be good and catholic, except you can find it in plain terms in the scripture and old catholic doctors ; which when you do, I will hold up my hand at the bar, and say, "guilty" : and if you cannot, then it is reason that you do the like, per legem talionis. WINCHESTER. If this author, setting apart the word "catholic", would of his own wit go about to prove, howsoever scripture hath been understanded hitherto, yet it should be understanded indeed as he now teachefh, he hath lierein divers disadvantages and hindrances worthy consideration, which I will particularly note. First, the prejudice and sentence, given as it were by his own mouth against himself, now *a notable in the book called the Catechism in his name set forth. man to' be Secondly, that about seven hundred years ago one Bertram (if the book set forth in his iffiS^n name be his) enterprised secretly the like, as appeareth by the said book, and yet prevailed {°™^ JlOt *'Bertramconfessed to Thirdly, Berengarius, being indeed but an archdeacon, about five hundred years past, after be of this lie had openly attempted to set forth such like doctrine, recanted, and so failed in his Fourthly, Wickliff, not much above an hundred years past, enterprised the same, whose teaching God prospered not. Fifthly, how Luther in his works handled them that would have in our time raised up situs _ the same doctrine in Germany, it is manifest by his and their writings ; whereby appeareth trine°oftenOC" the enterprise that hath had so many overthrows, so many rebuts, so often reproofs, to be f^tei as desperate, and such as God hath not prospered and favoured to be received at any time openly as his true teaching. Herein whether I say true or no, let the stories try me ; and it is matter worthy to be noted, because GcumalieVs observation written in the Acts of the Apostles is allowed to Acts v. mark, how they prosper and go forward in their doctrine, that be authors of any -new teaching. 14 THE FIRST BOOK CANTERBURY. *My Cate chism. Berengarius. Luther. The papists have been the cause why the ca tholic doc trine hath been hin dered, and hath not had good suc cess these late years. I have not proved in my book my four assertions by mine own wit, but by the collation of holy scripture, and the sayings of the old holy catholic authors. And as for your five notes, you might have noted them against yourself, who by them have much more disadvantage and hindrance than I have. As concerning the Catechism by me set forth, I have answered in my fourth book, the eighth chapter, that ignorant men for lack of judgment and exercise in old authors mistake my said Catechism. And as for Bertram, he did nothing else but, at the request of king Charles, set out the true doctrine of the holy catholic church, from Christ unto his time, concerning the sacrament. And I never heard nor read any man that condemned Bertram before this time; and therefore I can take no hindrance, but a great advantage at his hands : for all men that hitherto have written of Bertram, have much commended him. And seeing that he wrote of the sacrament at king Charles's request, it is not like that he would write against the received doctrine of the church in those days. And if he had, it is without all doubt that some learned man, either in his time or sithence, would have written against him, or at the least not have commended him so much as they have done. Berengarius of himself had a godly judgment in this matter, but by the tyranny of Nicholas the Second he was constrained to make a devilish recantation, as I have declared in my first book, the seventeenth chapter. And as for John Wickliff, he was a singular instrument of God in his time to set forth the truth of Christ's gospel ; but antichrist, that sitteth in God's temple boasting himself as God, hath by God's sufferance prevailed against many holy men, and sucked the blood of martyrs these late years. And as touching Martin Luther, it seemeth you be sore pressed, that be fain to pray aid of him, whom you have hitherto ever detested. The fox is sore hunted that is fain to take his burrow, and the wolf that is fain to take the lion's den for a shift, or to run for succour unto a beast which he most hateth. And no man condemneth your doctrine of transubstantiation, and of the propitiatory sacrifice of the mass, more severely and earnestly than doth Martin Luther. But it appeareth by your conclusion, that you have waded so far in rhetorick, that you have forgotten your logic. For this is your argument : Bertram taught this doctrine and prevailed not; Berengarius attempted the same, and failed in his purpose; Wickliff enterprised the same, whose teaching God prospered not; therefore God hath not prospered and favoured it to be received at any time openly as his true teaching. I will make the like reason. The prophet Osea taught in Samaria to the ten tribes the true doctrine of God, to bring them from their abominable superstitions and ido latry: Joel, Amos, and Micheas attempted the same, whose doctrine prevailed not; God prospered not their teaching among those people, but they were condemned with their doctrine ; therefore God hath not prospered and favoured it to be received at any time openly as his true teaching. If you will answer (as you must needs do), that the cause why that among those people the true teaching prevailed not, was by reason of the abundant superstition and idolatry that blinded their eyes, you have fully answered your own argument, and have plainly declared the cause, why the true doctrine in this matter hath not prevailed these five hundred years, the church of Rome (which all that time hath borne the chief swing) being overflown and drowned in all kind of superstition and idolatry, and therefore might not abide to hear of the truth. And the true doctrine of the sacra ment (which I have set out plainly in my book) was never condemned by no council, nor your false papistical doctrine allowed, until the devil caused antichrist his son and heir, Pope Nicholas the Second, with his monks and friars, to condemn the truth and confirm these your heresies. And where of Gamaliel's words you make an argument of prosperous success in this matter, the scripture testifieth how antichrist shall prosper, and prevail against saints no short while, and persecute the truth. And yet the counsel of Gamaliel OF THE SACRAMENT. 15 was very discroet and wise. For ho perceived that God went about the reformation of religion grown in those days to idolatry, hypocrisy and superstition, through tradi- 8. tions of Pharisees; and therefore he moved the rest of the council to boware, that they did not rashly and unadvisedly condemn that doctrine and religion which was approved by God, lest in so doing they should not only resist tho apostles, but God himself. Which counsel if you had marked and followed, you would not have done so unsoberly in many things as you have done. And as for the prosperity of them that have professed Christ and his true doc trine, they prospered with the papists as St John Baptist prospered with Herod, and our Saviour Christ with Pilate, Annas, and Caiphas. Now which of these prospered best, say you ? Was the doctrine of Christ and St John any whit the worse, because the cruel tyrants and Jews put them to death for the same ? WINCHESTER. But all this set apart, and putting aside all testimonies of the old church, and resorting .These only to the letter of the scripture, there to search out an understanding, and in doing thereof « xhis'is my to forget what hath been taught hitherto : how shall this author establish upon scripture that fntei'sevim lie would have believed ? Wliat other text is there in scripture that encowntereth with these Jjje lest. of ivords of scripture, " This is my body," whereby to alter the signification of them ? There "Untrue re- is no scripture saith, Christ did not give his body, but the figure of his body ; nor the giving "This author of Chrisfs body in his supper, verily and really so understanded, doth not necessarily im- words of pugn and contrary any other speech or doing of Christ, expressed in scripture. For tlie the groimdof great power and omnipotency of God excludeth that repugnance which man's reason would ,s al ' deem, of Christ's departing from this world, and placing his humanity in tlie glory of his Father. CANTERBURY. The scripture is plain, and you confess also that it was bread that Christ spake « This is my of when he said, " This is my body." And what need we any other scripture to Jl^r ls "° encounter with these words, seeing that all men know that bread is not Christ's body, speech- the one having sense and reason, the other none at all ? Wherefore in that speech must needs be sought another sense and meaning, than the words of themselves do give, which is (as all old writers do teach, and the circumstances of the text declare) that the bread is a figure and sacrament of Christ's body. And yet, as he giveth the bread to be eaten with our mouths, so giveth he his very body to be eaten with our faith. And therefore I say, that Christ giveth himself truly to be eaten, chewed, and digested ; but all is spiritually with faith, not with mouth. And yet you would bear me in hand, that I say that thing which I say not; that is to say, that Christ did not give his body, but the figure of his body. And because you be not able to confute that I say, you would make me to say that you can confute. As for the great power and omnipotency of God, it is no place here to dispute God-s omni- what God can do, but what he doth. I know that he can do what he will, both in KaTcxv. heaven and in earth, and no man is able to resist his will. But the question here is of his will, not of his power. And yet if you can join together these two, that one nature singular shall be here and not here, both at one time, and that it shall be gone hence when it is here, you have some strong syment1, and be a cunning geome trician ; but yet you shall never be good logician, that would set together two contra dictories: for that, the schoolmen say, God cannot do. WINCHESTER. If this author without force of necessity would induce it, by the like speeches, as when 9 Christ said, "I am the door," "I am the vine," "he is Heliasf and such other; and because1^™™™1 it is a figurative speech in them, it may be so here, which maketh no kind of proof that jjg?^™ it is so liere ; but yet, if by way of reasoning I would yield to him therein, and call it *The faith of a figurative speech, as he doth; what other point of faith is there then in the matter, but to but to believe believe the story, that Christ did institute such a supper, wherein he gave bread and wine for •IheLord's a token of his body and blood, which is now after this understanding no secret mystery at nTmiracte in [l Cement.] 16 THE FIRST BOOK supper, ( John vi. it by this an or any ordinance above reason? For commonly men use to ordain in sensible things author sun- a ^ . ,. ,, derstanding. remembrances of themselves when tliey die or depart the country, bo as in the ordinance oj made to a this supper, after this understanding, Christ shewed not his omnipotency, but only benevolence, supper,norhin that he loved us, and would be remembered of us. For Christ did not say, Whosoever eateth this token eateth my body, or eateth my flesh, or shall have any profit of it in special, but, "Do this in remembrance of me." CANTERBURY. I make no such vain inductions, as you imagine me to do, but such as be established by scripture and the consent of all the old writers. And yet both you and Smith use such fond inductions for your proof of transubstantiation, when you say, God can do this thing, and he can make that thing; whereof ye would conclude, that he doth clearly take away the substance of bread and wine, and putteth his flesh and blood in their places, and that Christ maketh his body to be corporally in many places at one time; of which doctrine1 you have not one iota in all the whole scripture. And as concerning your argument made upon the history of the institution of Christ's supper, like fond reasoning might ungodly men make of the sacrament of baptism, and so scoff out both these high mysteries of Christ. For when Christ said these words after his resurrection, " Go into the whole world, and preach unto all people, baptizing them in the name of the Father, the Son, and the Holy Ghost:" here might wicked blasphemers say, What point of faith is in these words, but to believe the story, that Christ did institute such a sacrament, wherein he commanded to give water for a token? which is now, after this understanding, no secret mystery at all, or any ordinance above reason : so as in the ordinance of this sacrament, after this understanding, Christ shewed not his omnipotence. For he said not then, Whosoever receiveth this token of water, shall receive remission of sin, or the Holy Ghost, or shall have any profit of it in especial, but, "Do this." Injury to baptism. Matt. ult. Mark ult. *Tokens be but tokens, howsoeverthey be gar nished with gay words without scripture. *Untrue re port. *Every spe cial sacra ment hath promiseannexed and hath a secret hidden truth. 10. Bread is not a vain and bare token. WINCHESTER. And albeit this author would not have them bare tokens, yet and1 they be only tokens, tliey have no warrant signed by scripture for any apparel at all. For the sixth of John speaketh not of any promise made to the eating of a token of Chrisfs flesh, but to the eating of Chrisfs very flesh, whereof the bread (as this author would have it) is but a figure in Chrisfs words, when he said, " This is my body." And if it be but a figure in Chrisfs words, it is but a figure in St Paul's words, when he said, " The bread which we break, is it not the communication of Chrisfs body ?" that is to say, a figure of the communication of Chrisfs body (if this author's doctrine be true), and not the communication indeed. Where fore, if tlie very body of Christ be not in tlie supper delivered in deed, the eating there hath no special promise, but only commandment to do it in remembrance. After which doctrine why should it be noted absolutely for a sacrament and special mystery, that hath nothing hidden in it, but a plain open ordinance of a token for a remembrance ; to the eating of which token is annexed no promise expressly, nor any holiness to be accompted to be in the bread or wine (as this author teacheth), but to be called holy, because they be deputed to an, holy use? If I ask the use, he declareth to signify. If I should ask what to signify? There must be a sort of good words framed without scripture. For scripture expresseth no matter of signification of special effect. CANTERBURY. If I granted for your pleasure that the bare bread (having no further respect) were but only a bare figure of Christ's body, or a bare token (because that term liketh you better, as it may be thought for this consideration, that men should think that I take the bread in the holy mystery to be but as it were a token of ' I recom mend me unto you'), but if I grant, I say, that the bare bread is but a bare token of Christ's body, what have you gained thereby? Is therefore the whole use of the bread in the whole action and ministration of the Lord's holy supper but a naked or nude and bare token ? Is not one loaf being broken and distributed among faithful people in the Lord's supper, taken and eaten of them, a token that the body of Christ [: doctrines, 1551.] [2 i. e. if.] OF THE SACRAMENT. 17 was broken and crucified for them ; and is to them spiritually and effectually given, and of them spiritually and fruitfully taken and oaten, to their spiritual and heavenly comfort, sustentation and nourishment of their souls, as the broad is of their bodies? And what would you require more ? Can there bo any greater comfort to a christian man than this ? Is here nothing else but bare tokens ? But yet importune adversaries, and such as be wilful and obstinate, will never be satisfied, but quarrel farther, saying, What of all this? Here be a great many of gay words framed together, but to what purpose? For all bo but signs and tokens as concerning the bread. But how can he be taken for a good christian man, that thinketh that Christ did ordain his sacramental signs and tokens in vain, without effectual grace and operation? For so might wo as well say, that tho water in bap tism is a bare token, and hath no warrant signed by scripture for any apparel at all : for the scripture speaketh not of any promise made to tho receiving of a token or figure only. And so may be concluded, after your manner of reasoning, that in baptism is no spiritual operation in deed, because that washing in water in itself is but a token. But to express the true effect of the sacraments : As the washing outwardly in water is not a vain token, but teacheth such a washing as God worketh inwardly, in them that duly receive the same; so likewise is not the bread a vain token, but sheweth and preacheth to the godly receiver, what God worketh in him by his almighty power secretly and invisibly. And therefore as the bread is outwardly eaten indeed in the Lord's supper, so is the very body of Christ inwardly by faith eaten indeed of all them that come thereto in such sort as they ought to do, which eating nourisheth them into everlasting life. And this eating hath a warrant signed by Christ himself in the sixth of John, a warrant. where Christ saith : " He that eateth my flesh and drinketh my blood, hath life John vi. everlasting." But they that to the outward eating of the bread, join not thereto an inward eating of Christ by faith, they have no warrant by scripture at all, but the bread and wine to them be vain, nude, and bare tokens. And where you say that scripture expresseth no matter of signification £of] special n. effect in the sacraments of bread and wine, if your eyes were not blinded with popish errors, frowardness, and self-love, ye might see in the twenty-second of Luke, where Christ himself expresseth a matter of signification, saying : Hoc facite in mei commemo- Luke x*ii. rationem : " Do this in remembrance of me.'' And St Paul likewise, 1 Cor. xi., 1 cor. xi. hath the very same thing ; which is a plain and direct answer to that same your last question, whereupon you triumph at your pleasure, as though the victory were all yours. For ye say, when this question is demanded of me, What to signify ? " Here must be a sort of good words framed without scripture." But here St Paul answereth your question in express words, that it is the Lord's death that shall be signified, 1 cor. xi. represented, and preached in these holy mysteries, until his coming again. And this remembrance, representation and preaching of Christ's death, cannot be without special effect, except you will say that Christ worketh not effectually with his word and sacraments. And St Paul expresseth the effect, when he saith : " The bread which we 1 cor. x. break is the communion of Christ's body." But by this place and such like in your book, ye disclose yourself to all men of judgment, either how wilful in your opinion, or how slender in knowledge of the scriptures you be. WINCHESTER. And therefore like as the teaching is new, to say it is an only figure, or only signi- * a new fieth ; so the matter of signification must be newly devised, and new wine have new bottles, only figure. and be thoroughly new, after fifteen hundred and fifty years, in the very year of jubilee (as faith be they were wont to call it) to be newly erected and builded in Englishmen's hearts. lie that beginneth to be published now. CANTERBURY. It seemeth that you be very desirous to abuse the people's ears with this term, " new," and with the " year of jubilee," as though the true doctrine of the sacrament by me taught should be but a new doctrine, and yours old (as the Jews slandered Marki. ^CRANMER.] 2 18 THE FIRST BOOK the doctrine of Christ by the name of newness) ; or else that in this year of jubilee, you would put the people in remembrance of the full remission of sin, which they were wont to have at Rome this year, that they might long to return to Rome for pardons again, as the children of Israel longed to return to Egypt for the flesh that they were wont to have there. But all men of learning and judgment know well enough that this your doctrine is no older than the bishop of Rome's usurped supremacy, which though it be of good age by number of years, yet is it new to Christ and his word. If there were such darkness in the world now, as hath been in that world which you note for old, the people might drink new wine of the whore of Babylon's cup, until they were as drunk with hypocrisy and superstition, as they might well stand upon their legs, and no man once say, black is their eye. But now, (thanks be to God !) the light of his word so shineth in the world, that your drunkenness in this year of jubilee is espied, so that you cannot erect and build your popish kingdom any longer in Englishmen's hearts, without your own scorn, shame and confusion. The old popish bottles must needs burst, when the new wine of God's holy word is poured into them. WINCHESTER. Which new teaching, whether it proceedeth from the spirit of truth or no, shall more 12. plainly appear by such matter as this author uttereth wherewith to impugn the true faith taught hitherto. For among many other proofs, whereby truth after much travail in con- * Tokens how tention at the last prevaileth and hath victory, there is none more notable, than when the truth from very adversaries of truth (who pretend, nevertheless, to be truth's friends) do by some evident untruth bewray themselves. According whereunto, when the two women contended before king * l Kings iii. Solomon for the child yet alive, Solomon discerned the true natural mother from the other, by their speeches and sayings; which in the very1 mother were ever conformable unto nature, and in tlie other, at the last evidently against nature. Tlie very true mother spake always like a lesson of lierself, and never disagreed from the truth of nature, but rather than the child should be judgment. killed (as Solomon threatened when he called for a sword) required2 it to be given whole alive to the other woman. Tlie, other woman that was not the true mother cared more for victory than for the child, a/nd therefore spake that was in nature an evidence that slie lied calling herself mother, and saying, "Let it be divided" which mo3 natural mother could say of her own child. Whereupon proceedeth Solomon's most wise judgment, which hath this lesson in it, — ever where contention is, on that part to be the truth, where all sayings and doings appear uniformly consonant to the truth pretended; and on what side a notable lie appeareth, the rest « Truthneed- may be judged to be after the same sort. For truth needeth no aid of lies, craft, or sleight, lies. wherewith to be supported or* maintained. So as in the entreating of the truth of this high and ineffable mystery of the sacrament, on what part thou, reader, seest craft, sleight, shift, obliquity, • Truth or *n any om point an open manifest lie, there thou mayest consider, whatsoever pretence be c?tvandmpl1" ma^e °f truth, yet the victory of truth not to be there intended, which loveth simplicity, plainness, plainness. direct speech, without admixtion of shift or colour. CANTERBURY. The church If either division or confusion may try the true mother, the wicked church of Sotuie true Rome (not in speech only, but in all other practices) hath long gone about to oppress, cathoHc°f the confound and divide the true and lively faith of Christ, shewing herself not to be the fa,th* true mother, but a most cruel stepmother, dividing, confounding and counterfeiting all things at her pleasure, not contrary to nature only, but chiefly against the plain words of scripture. * Absurda et For here in this one matter of controversy between you, Smith, and me, you divide against nature the accidents of bread and wine from their substances, and the substance of Christ from his accidents ; and contrary to the scripture you divide our eternal life, attributing unto the sacrifice of Christ upon the cross only the beginning thereof, and the continuance thereof you ascribe unto the sacrifice of popish priests. [' In the very true mother, 1551.] | [3 No true natural mother, 1551.] [2 Required rather, 1551.] [4 Supported and maintained, 1551.] OF THE SACRAMENT. 19 And in the sacraments you separate Christ's body from his spirit, affirming that in baptism we receive but his spirit, and in the communion but his flesh : and that Christ's spirit reneweth our life, but increaseth it not ; and that his flesh increaseth our life, but giveth it not. And against all nature, reason, and truth, you confound the substance of bread and wine with tho substance of Christ's body and blood, in such wise as you make but one nature and person of them all. And against scrip ture and all conformity of nature, you confound and jumble so together the natural members of Christ's body in the sacrament, that you leave no distinction, proportion, nor fashion of man's body at all. And can your church be taken for the true natural mother of the true doctrine T,w, speaking J , of the true of Christ, that thus unnaturally speaketh, divideth, and confoundeth Christ's body ? mother. If Solomon were alive, he would surely give judgment that Christ should be taken 13. from that woman, that speaketh so unnaturally, and so unlike his mother, and be given to the true church of the faithful, that never digressed from the truth of God's word, nor from the true speech of Christ's natural body, but speak according to the same, that Christ's body, although it be inseparable, annexed unto his Godhead, yet it hath all the natural conditions and properties of a very man's body, occupying one place, and being of a certain height and measure, having all members distinct and set in good order and proportion. And yet the same body joined unto his divinity, is not only the beginning, but also the continuance and consummation of our eternal and celestial life. By him we be regenerated, by him we be fed and nourished from time to time, as he hath taught us most certainly to believe by his holy word and sacraments, which remain in their former substance and nature, as Christ doth in his, without mixtion or confusion. This is the true and natural speaking in this matter, like a true natural mother, and like a true and right believing christian man. Marry, of that doctrine which you teach, I cannot deny but the church of Rome Rome is the is the mother thereof, which in scripture is called Babylon, because of commixtion the papistical or confusion : which in all her doings and teachings so doth mix and confound error with truth, superstition with religion, godliness with hypocrisy, scripture with traditions, that she sheweth herself alway uniform and consonant, to confound all the doctrine of Christ, yea, Christ himself, shewing herself to be Christ's stepmother, and the true natural mother of antichrist. And for the conclusion of your matter here, I doubt not but the indifferent reader shall easily perceive what spirit moved you to write your book. For seeing that your book is so full of crafts, sleights, shifts, obliquities, and manifest untruths, it may be easily judged, that whatsover pretence be made of truth, yet nothing is less. intended, than that truth should either have victory, or appear and be seen at all. WINCHESTER. And that thou, reader, mightest by these marks judge of that is here entreated by tlie author *fTJ1eela™he0r against the most blessed sacrament, I shall note certain evident and manifest untruths, which this great, where- author is not afraid to utter, (a matter wonderful, considering his dignity, if he that is named be men to the author indeed,) which should be a great stay of contradiction, if anything were to be regarded against the truth. First, I will note unto the reader, how this author termeth the faith of the real and substantial *j£™v^th presence of Chrisfs body and blood in the sacrament to be tlie faith of the papists : which saying, what foundation it hath, thou mayest consider of tliat folhweth. Luther, that professed openly to abhor all that might be noted popish, defended stoutly the presence of Chrisfs body in tlie sacrament, and to be present really and substantially, even with the same words and terms. Bucer, tliat is here in England, in a solemn work that he writeth upon the Gospels, professeth tlie same faith of tlie real and substantial presence of Chrisfs body in tlie sacra- yient, which lie afiirmeth to have been believed of all the church of Christ from the beginning hitherto * The faith of nunerw. _ thesacra- Justus Jonas hath translated a catechism out of Dutch into Latin, taught in the city °f™£j?£?m. Nuremberg in Germany, where Hosiander is chief preacher, in which catechism they be accounted proveth this for no true christian men, that deny the presence of Chrisfs body in the sacrament. The words trine now. 0 9 20 THE FIRST BOOK " really" and " substantially" be not expressed as they be in Bucer, but the word " truly" is there, and, as Bucer saith, that is, substantially. Which catechism was translated into English 14. in this author's name about two years past. Philip Melancthon, no papist nor priest, writeth a very wise epistle in this matter to (Ecolampadius, and signifying soberly his belief of the presence of Chrisfs very body in the sacrament ; and to prove the same to have been the faith of the old church from the beginning, allegeth the sayings of Irene, Cyprian, Chrysostom, Hilary, Cyril, Ambrose, Theophylact, which authors he esteemeth both worthy credit, and to affirm the presence of Chrisfs body in the sacrament plainly without ambiguity. He answereth to certain places of St Augustine, and saith all (Ecolampadius' enterprise to depend upon conjectures, and arguments applausible to idle wits, with much more wise matter, as that epistle doth purport, which is set out in a book of a good volume among tlie other epistles of (Ecolampadius, so as no man may suspect anything counterfeit in the matter. One Hippinus, or (Epinus, of Hamburgh, greatly esteemed among the Lutherans, hath written a book to the king's majesty that now is, published abroad in print, wherein much inveighing against the church of Rome, doth in the matter of the sacrament write as followeth : " Eucharistia is called by itself a sacrifice, because it is a remembrance of the true sacrifice offered upon the cross, and that in it is dispensed the true body and true blood of Christ, which is plainly the same in essence, that is to say substance, and the same blood in essence signifying, though the manner of presence be spiritual, yet the substance of that is present, is the same with that in heaven." Erasmus, noted a man that dwrst and did speak of all abuses in the church liberally, taken for no papist, and among us so much esteemed, as his paraphrases of the gospel is ordered comrnendeth to be had in every church of this realm, declarefh in divers of his works most manifestly his the"workof faith of the presence of Chrisfs body in tlie sacrament, and by his epistles recommendeth to Aigerus upon ffo world the work of Algerus in that matter of the sacrament, whom lie noteth well exercised ment. in the scriptures, and the old doctors, Cyprian, Hilary, Ambrose, Jerome, Augustine, Basil, Chris* hidden Chrysostom. And for Erasmus' own judgment, he saith we have an inviolable foundation of signs? Chrisfs own words, " This is my body," rehearsed again by St Paul : he saith further, the • Erasmus body of Christ is hidden under those signs; and sheweth also upon what occasions men have repent, that erred in reading the old fathers, and wishefh that they which have followed Berengarius in ganus' error, error would also follow him in repentance. I will not, reader, encumber thee with more words of Erasmus. * Peter Mar- Peter Martyr, of Oxford, taken for no papist, in a treatise he made of late of the sacrament, lies impugn which is now translated into English, sheweth how as touching the real presence of Chrisfs body, the sacra-° it is not only the sentence of the papists, but of other also ; whom the said Peter nevertheless doth ™m with as many shifts and lies as he may impugn for that point, as well as he doth the papists for transubstantiation, but yet he doth not, as this author doth, impute that faith of the real presence An issue. of Chrisfs body and blood to the only papists. Whereupon, reader, here I join with the author an issue, that the faith of the real and substantial presence of Chrisfs body and blood in the sacrament is not the device of papists, or their faith only, as this author doth considerately slander it to be, ami desire therefore that according to Solomon's judgment this may serve for a * This author note and mark, to give sentence1 for the true mother of the child. For what should this mean, so theenvious without shame openly and untruly to call this faith popish, but only with the envious word of p£bo£»ns papist to overmatch the truth? the truth. CANTERBURY. This explication of the true catholic faith noteth to the reader certain evident and. manifest untruths uttered by me (as he saith), which I also pray thee, good reader, to note for this intent, that thou mayest take the rest of my sayings for true, which he noteth not for false, and doubtless they should not have escaped noting as well as the other, if they had been untrue, as he saith the other be. And if I can prove these things also true, which he noteth for manifest and evident untruths, then me thinkcth8 it is reason that all my sayings should be allowed for true, if those be proved 15. true which only be rejected as untrue. But this untruth is to be noted in him, generally, that he either ignorantly mistaketh, or willingly misreporteth almost all that I say. But now note, good reader, the evident and manifest untruths which I [' For to give sentence, 1551.] {' Me think, 1551.] OF THE SACRAMENT. 21 utter, as he saith. The first is, that the faith of the real presence is the faith of J°"r man!ji the papists. Another is, that these words, " My flesh is verily meat," I do translate thus" : " My flesh is very meat." Another is, that I handle not sincerely the words of St Augustine, speaking of tho eating of Christ's body. The fourth is, that by these words, "This is my body," Christ intendeth not to make the bread his body, but to signify that such as receive that worthily be members of Christ's body. These be the heinous and manifest errors which I have uttered. As touching the first, that the faith of the real and substantial presence of Christ's The first un- body and blood in the sacrament is the faith of the papists, this is no untruth, but a the faith of most certain truth. For you confess yourself, and defend in this book, that it is your sence is tho faith : and so do likewise all the papists. And here I will make an issue with you, pap ine issue. that the papists believe the real, corporal, and natural presence of Christ's body and blood in the sacrament. Answer me directly without colour, whether it be so or not. If they believe not so, then they believe as I do, for I believe not so : and then let them openly confess that my belief is true. And if they believe so, then say I true when I say that it is the papists' faith. And then is my saying no manifest untruth, but a mere truth ; and so the verdict in the issue passeth upon my side by your own confession. And here the reader may note well, that once again you be fain to fly4 for succour unto M.s Luther, Bucer, Jonas, Melancthon, and GSpinus, whose names" were wont Luther. to be so hateful unto you, that you could never with patience abide the hearing of Jonas.' them : and yet their sayings help you nothing at all. For although these men in CEpinus. this and many other things have in times past, and yet peradventure some do (the veil of old darkness not clearly in every point removed from their eyes), agree with the papists in part of this matter, yet they agree not in the whole : and therefore it is true nevertheless, that this faith which you teach is the papists' faith. For if you would conclude, that this is not the papists' faith, because7 Luther, Bucer, and other, believe in many things as the papists do, then by the same reason you may conclude that the papists believe not that Christ was born, crucified, died, rose again, and ascended into heaven, which things Luther, Bucer and the other, constantly both taught and believed: and yet the faith of the real presence may be called rather the faith of the papists than of the other, not only because the papists do so believe, but specially for that8 the papists were the first authors and inventors of that faith, and have been the chief spreaders abroad of it, and were the cause that other were blinded with the same error. But here may the reader note one thing by the way, that it is a foul clout that you would refuse to wipe your nose withal, when you take such men to prove your matter, whom you have hitherto accounted most vile and filthy heretics. And yet now you be glad to fly4 to them for succour, whom you take for God's enemies, and to whom you have ever had a singular hatred. You pretend that you stay yourself upon ancient writers : and why run you now to such men for aid, as be not only new, but also as you think, be evil and corrupt in judgment ; and to such as think you, by your writings and doings, as rank a papist as is any at Rome ? And yet not one of these new men (whom you allege) do thoroughly agree with 16. your doctrine, either in transubstantiation, or in carnal eating and drinking of Christ's flesh and blood, or in the sacrifice of Christ in the mass, nor yet thoroughly in the real presence. For they affirm not such a gross presence of Christ's body, as expelleth the substance of bread, and is made by conversion thereof into the substance of Christ's body, and is eaten with the mouth. And yet if they did, the ancient authors that were next unto Christ's time (whom I have alleged) may not give place unto these new men in this matter, although they were men of excellent learning and judgment, howsoever it liketh you to accept them. But I may conclude that your faith in the sacrament is popish, until such time as you can prove that your doctrine of transubstantiation and of the real presence was [3 I translate thus, 1551.] [" Flee, 1551.] [5 Martin Luther, 1551.] [6 Whose names before were wont, 1551.] [7 Because that Luther, 1551.] [8 But for that specially, that the papists, 1551. J 22 THE FIRST BOOK universally received and believed, before the bishops of Rome defined and determined the same. And when you have proved that, then will I grant that in your first note you have convinced me of an evident and manifest untruth, and that I untruly charge you with the envious name of a papistical faith. But in your issue you term the words at your pleasure, and report me otherwise than I do say : for I do not say that the doctrine of the real presence is the papists' * Mine issue, faith only, but that it was the papists' faith, for it was their device. And herein will I join with you an issue : that the papistical church is the mother of transubstantiation, and of all the four principal errors which I impugn in my book. WINCHESTER. It shall be now to purpose to consider the scriptures touching the matter of the sacrament, which the author pretending to bring forth faithfully as the majesty thereof requireth, in the rehearsal of the words of Christ out of the gospel of St John, he beginneth a little too low, and passefh over that pertaineth to the matter, and therefore should have begun a little higher at this [John vi.] clause : " And the bread which I shall give you is my flesh, which I will give for the life of the world. The Jews therefore strived between themselves, saying, How can this man give his flesh to be eaten ? Jesus therefore said unto them, Verily, verily I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life, and I will raise him up at the last day. For my flesh is very meat, and my blood very drink. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. As the living Father hath sent me, and I live by the Father : even so he that eateth me shall live by me. This is the bread which came down from heaven. Not as your fathers did eat manna and are dead. He that eateth this bread shall live for ever." Here is also a fault in the translation of the text, which should be thus in one place : " For my flesh is verily meat, and my blood is verily drink." In which speech the verb that coupleth the words "flesh" and " meaf together, knitteth them together in their proper signification, so as the flesh of Christ is verily meat, and not figuratively meat 1, as the author would persuade. And in these words of Christ may appear plainly, how Christ taught the mystery of the food of his humanity, which he promised to give for food, even the same flesh that he said he would gime for the life of the world ; and so expresseth the first sentence of this scripture liere by me wholly brought forth, that is to say, " and the bread which I shall give you is my flesh, which I shall give for the life of the world;" and so is it2 plain that Christ spake of flesh in the same sense that St John speaketh in, saying, "The word was made flesh," signifying by flesh the whole • Cyril and humanity. And so did Cyril agree to Nestorius, when he upon these texts reasoned how this Nestonus. mating is to be understanded of Chrisfs humanity, to which nature in Chrisfs person is properly ¦fhr attribute to be eaten as meat spiritually to nourish man, dispensed and given in the sacrament.. And between Nestorius and Cyril was this diversity in understanding the mystery, that Nestorius esteeming of each nature in Christ a several person, as it was objected to him, and so dissolving the ineffable unity, did so repute the body of Christ to be eaten as the body of a man separate. Cyril maintained the body of Christ to be eaten as a body inseparable, united to the Godhead, and for the ineffable mystery of that union the same to be a flesh that giveth life. And then as Christ saith, " If we eat not the flesh of the Son of man, we have not life in us," because Christ hath ordered the sacrament of his most precious body and blood, to nourish such as be by his holy • in baptism Spirit regenerate. And as in baptism we receive the Spirit of Christ, for the renewing of our chrht's'spirit We' s0 d° we *n '^** sacrament of Chrisfs most precious body and blood receive Chrisfs very fleshy ¦° fhTeL rd's and drink his very blood, to continue and preserve, increase and augment, the life received. « " supper we re- _4W££ therefore in the same form of words Christ spake to Nicodemus of baptism, that and blood to he speaketh here of the eating of his body and drinking of his blood, and in both sacraments continue life. A 7 7 , ., . , . T , . . . giveth, dispenseth, ana exhibiteth indeed, those celestial gifts m sensible elements, as Chrysostom saith. And because the true, faithful, believing men do only by faith know the Son of man to be in unity of person the Son of God, so as for the unity of the two natures in Christ, in one person, the flesh of the Son of man is the proper flesh of the Son of God. Saint Augustine said well when he noted these words of Christ, " Verily, verily, unless ye eat the flesh of the Son of man," fyc, to be a figurative speech, because after the bare letter it seemeth unprofitable, considering that flesh profiteth nothing in itself, esteemed in the own nature [' These words, "and not figuratively meat," | [2 And so it is, 1551.] are not found in the 1551. ed. of Winchester's book.] I OF THE SACRAMENT. 23 alone ; but as tlie same flesh in Christ is united to the divine nature,, so is it, as Christ said, (after Cyril's exposition,) spirit and life, not changed into the divine nature of tlie spirit, but for tlie ineffable union in the person of Christ thereunto. It is vivificatrix, as Cyril said, and as the holy Ephesine council decreed : " A flesh giving life," according to Chrisfs words : " Who eateth my flesh, and drinketh my blood, hath eternal life, and I will raise him up at the latter day.'' And then to declare unto us, how in giving this life to us Christ useth the instrument of his very human body, it followeth : " For my flesh is verily meat, and my blood is verily drink3." So like as Christ sanctifieth by his godly Spirit, so doth he sanctify us by his godly flesli, and therefore repeateth again, to inculcate the celestial thing of this mystery, and saith: "He tliat eateth my flesh, and drinketh my blood, dwelleth in me and I in him," which is tlie natural and corporal union between us and Christ. Whereupon followeth, that as Clirist is naturally in his Father, and his Father in him, so he that eateth verily the flesh of Christ, he is by nature in Christ, and Christ is naturally in him, and the worthy receiver hath life increased, augmented, and confirmed by the participation of the flesh of Christ. And because of the ineffable union of the two natures, Christ said, " This is tlie food tliat came down from heaven," because God (whose proper flesh it is) came down from heaven, and hath another virtue than manna had, because this giveth life to them that worthily re ceive it: which manna (being but a figure tliereof) did not, but being in this food Chrisfs very flesh, inseparably united to tlie Godliead, the same is of such efficacy, as he that worthily eateth of it sliall live for ever. And thus I have declared tlie sense of Chrisfs words, brought forth out of the gospel of St John. Whereby appeareth, how evidently they set forth the doc trine of the mystery of the eating of Chrisfs flesh, and drinking his blood in the sacrament, which mvst needs be understanded of a corporal eating, as Christ did after order in the in stitution of the said sacrament, according to his promise and doctrine here declared. CANTERBURY. Here before you enter into my second untruth (as you call it), you find fault by the way, that in the rehearsal of the words of Christ, out of the Gospel of St John, I begin a little too low. But if the reader consider the matter for the which I allege 18. St John, he shall well perceive that I began at the right place where I ought to begin. For I do not bring forth St John for the matter of the real presence of Christ in the sacrament, whereof is no mention made in that chapter; and as it would not have served me for that purpose, no more doth it serve you, although you cited the whole gospel. But I bring St John for the matter of eating Christ's flesh and drinking his blood, wherein I passed over nothing that pertaineth to the matter, but rehearse the whole fully and faithfully. And because the reader may the better understand the matter, and judge between us both, I shall rehearse the words of my former book, which be these. *Thb supper of the Lord, otherwise called the holy communion or sacra- [Book i.] ment of the body and blood of our Saviour Christ, hath been of many men, 'The abuse of and by sundry ways very much abused, but specially within these four or five supper. hundred years. Of some it hath been used as a sacrifice p opitiatory for sin, and otherwise superstitiously, far from the intent that Christ did first ordain the same at the beginning, doing therein great wrong and injury to his death and passion. And of other some it hath been very lightly esteemed, or rather contemned and despised as a thing of small or of none effect. And thus between both the parties hath been much variance and contention in divers parts4 of Christendom. Therefore to the intent that this holy sacrament or Lord's supper may hereafter neither of the one party be contemned or lightly esteemed, nor of the other party be abused to any other purpose than Christ himself did first appoint and ordain the same, and that so the contention on both parties may be quieted and ended, the most sure and plain way is to cleave unto [3 My blood verily drink, 1551.] * The title of this book runs thus in the original edition : " The first book is of the true and Catholic doctrine and use of the Sacrament of the Body and Blood of our Saviour Christ."] [4 Places, 1551.] 24 THE FIRST BOOK holy scripture : wherein whatsoever is found, must be taken for a most sure ground, and an infallible truth ; and whatsoever cannot be grounded upon the same, touching our faith, is man's device, changeable and uncertain. And there fore here are set forth the very words that Christ himself and his apostle St Paul spake, both of the eating and drinking of Christ's body and blood, and also of the eating and drinking of the sacrament of the same. First, as con- TheFe "' cernmg the eating of the body and drinking of the blood of our Saviour Christ, chratdy of ^e sPeaketh himself -in the sixth chapter of St John in this wise : Joim vi. « Verily, verily, I say unto you, except ye eat the flesh of the Son of man, and drink his blood, you have no life in you. Whoso eateth my flesh and drinketh my blood, hath eternal life, and I will raise him up at the last day. For my flesh is very meat, and my blood is very drink. He that eateth my flesh, and drinketh my blood, dwelleth in me and I in him. As the living Father hath sent me, and I live by the Father, even so he that eateth me, shall live by me. This is the bread which came down from heaven. Not as your fathers did eat manna, and are dead. He that eateth this bread shall live for ever." Here have I rehearsed the words of Christ faithfully and fully, so much as per- taineth to the eating of Christ's flesh, and drinking of his blood. And I have begun jn neither too high nor too low, but taking only so much as served for the matter. The second But here have I committed a fault (say you) in the translation, for " verily meat" " verily translating " very meat." And this is another of the evident and manifest untruths translating _ by me uttered, as you esteem it. Wherein a man may see, how hard it is to escape the reproaches of Momus. For what an horrible crime (trow you) is committed here, * Origenes in to call " very meat" that which is " verily meat" ! As who should say, that " very vn. Prop- ' meat" is not " verily meat," or that which is " verily meat" were not " very meat." caro ejus vt The old authors say " very meat," d\ndtj^ (SpHaii, verus cibus, in a hundred places. et sanguis ' And what skilleth it for the diversity of the words, where no diversity is in the poSisfSt m sense ? and whether we say, " very meat," or " verily meat," it is a figurative speech xn. caro ' in this place, and the sense is all one. And if you will look upon the New Testament Sct.^san- lately set forth in Greek by Robert Stevens, you shall see that he had three Greek TOms^estpo- copies, which in the said sixth chapter of John have a\f}0qc and not a'AriAm?. So inSEcci.ecap.' that I may be bold to say, that you find fault here where none is. veru?«tci-m And here in this place you shew forth your old condition (which you use much in gufs ejufve- this book) in following the nature of a cuttle1. "The property of the cuttle,'' saith Pliny, August!"inUS' "is to cast out a black ink or colour, whensoever she spieth herself in danger to be carom™11' taken, that the water being troubled and darkened therewith, she may hide herself and It 2ngu?sSca' so escape untaken." After like manner do you throughout this whole book ; for when tusCTt^Da1'0" you see no other way to fly and escape, then you cast out your black colours, and mask ca^.'i4b' caro yourself so in clouds and darkness, that men should not discern where you be come, Sbuslcuan-' which is a manifest argument of untrue meaning : for he that meaneth plainly, speaketh msest potus. plainly ; et qui sophistice loquitur, odibilis est, saith the wise man. For he that inUJo.ycapSix. speaketh obscurely and darkly, it is a token that he goeth about to cast mists before ruYest'cibus" men's eyes that they should not see, rather than to open their eyes that they may memferL ' clearly see the truth. The1 nature of -^nQ therefore to answer you plainly, the same flesh that was given in Christ's last •PiimUb ix. supper was given also upon the cross, and is given daily in the ministration of the ^Icck' sacrament. But although it be one thing, yet it was diversely given. For upon the chruus ve cross Christ was carnally given to suffer and to die ; at his last supper he was spiritually riiy and truly mven jn a promise of his death ; and in the sacrament he is daily given in remembrance sacrament, 0f jjjg death. And yet it is all but one Christ that was promised to die, that died but vet spi- J * ' ritua'iiv. indeed, and whose death is remembered; that is to say, the very same Christ, the eternal Word that was made flesh. And the same flesh was also given to be spiritually eaten, and was eaten in deed, before his supper, yea, and before his incarnation also. [' Of the cuttle, 1551.] OF THE SACRAMENT. 25 Of which eating, and not of sacramontal eating, he spake in the sixth of John : " My John vi. flesh is very meat, and my blood is very drink. Ho that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him." And Cyril, I grant, agreed to Nestorius in tho substance of tho thing that was cyrii.anathe- eaten, (which is Christ's very flesh,) but in tho manner of eating they varied. For mat"mo- n- Nestorius imagined a carnal eating (as tho papists do) with mouth, and tearing with teeth. But Cyril in the same place saith, that Christ is eaten only by a pure faith, and not that he is eaten corporally with our mouths, as other meats be, nor that he is eaten in the sacrament only. And it seemeth you understand not the matter of Nestorius, who did not esteem 20. Christ to be made of two several natures and several persons, (as you report of him;) Nestor""- but his error was, that Christ had in him naturally but one nature and one person, affirming that he was a pure man, and not God by nature, but that the Godhead by grace inhabited, as he doth in other men. And where you say that in baptism we receive the spirit of Christ, and in the injury to sacrament of his body and blood we receive his very flesh and blood; this your saying a'"sl is no small derogation to baptism, wherein we receive not only the spirit of Christ, but also Christ himself, whole body and soul, manhood and Godhead, unto everlasting life, as well as in the holy communion. For St Paul saith, Quicunque in Christo Gal. m. laptizati estis, Christum induistis : " As many as be baptized in Christ, put Christ upon them :" nevertheless, this is done in divers respects ; for in baptism it is done in respect of regeneration, and in the holy communion in 'respect of nourishment and augmentation. But your understanding of the sixth chapter of John is such as never was uttered in the sixth of any man before your time, and as declareth you to be utterly ignorant of God's Joim'christ mysteries. For who ever said or taught before this time, that the sacrament was the co^rafeat- cause why Christ said, "If we eat not the flesh of the Son of man, we have not life Join vi. in us?" The spiritual eating of his flesh, and drinking of his blood by faith, by digesting his death in our minds, as our only price, ransom, and redemption from eternal dam nation, is the cause wherefore Christ said : " That if we eat not his flesh, and drink not his blood, we have not life in us ; and if we eat his flesh, and drink his blood, we have everlasting life." And if Christ had never ordained the sacrament, yet should we have eaten his flesh, and drunken his blood, and have had thereby everlasting life; as all the faithful did before the sacrament was ordained, and do daily when they receive not the sacrament. And so did the holy men that wandered in the wilderness, and in all their life-time very seldom received the sacrament; and many holy martyrs, either exiled, or kept in prison, did daily feed of the food of Christ's body, and drank daily the blood that sprang out of his side, or else they could not have had everlasting life, as Christ himself said in the gospel of St John, and yet they were not suffered with other christian people to have the use of the sacrament. And therefore your argument in this place is but a fallax a rum causa, ut causa, which is another trick of the devil's sophistry. And that in the sixth of John Christ spake neither of corporal nor sacramental eating of his flesh, the time manifestly sheweth. For Christ spake of the same present time that was then, saying : " The bread which I will give is my flesh," and, " He John vi. that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him, and hath everlasting life :" at which time the sacramental bread was not yet Christ's flesh. For the sacrament was not then yet ordained; and yet at that time all that believed in Christ, did eat his flesh, and drink his blood, or else they could not have dwelled in Christ, nor Christ in them. Moreover, you say yourself, that in the sixth of St John's gospel, when Christ John vi. said, "The bread is my flesh," by the word "flesh" he meant his whole humanity, (as is meant in this sentence, " The word was made flesh,") which he meant not in John s. the word "body," when he said of bread, "This is my body;" whereby he meant not ^'- his whole humanity, but his flesh only, and neither his blood nor his soul. And in the sixth of John Christ made not bread his flesh, when he said, " The bread is my flesh :" but he expounded in those words, what bread it was that he meant of, when 26 THE FIRST BOOK he promised them bread that should give them eternal life. He declared in those words, that himself was the bread that should give life, because they should not have their fantasies of any bread made of com. And so the eating of that heavenly bread could not be understanded of the sacrament, nor of corporal eating with the mouth ; but of spiritual eating by faith, as all the old authors do most clearly expound and declare. And seeing that there is no corporal eating, but chewing with the teeth or swallowing (as all men do know), if we eat Christ corporally, then you must confess that we either swallow up Christ's flesh, or chew and tear it with our teeth, (as pope Nicholas constrained Berengarius to confess,) which St Augustine saith is a wicked and heinous thing. But in few words to answer to this second evident and manifest untruth (as you object against me), I would wish you as truly to understand these words of the sixth chapter of John, as I have truly translated them. WINCHESTER. Now, where the author, to exclude the mystery of corporal manducation, bringeth forth of St Augustine such words as entreat of the effect and operation of tlie worthy receiving of the sacrament; the handling is not so sincere as this matter requireth. For, as hereafter shall be entreated, that is not worthily and well done, may (because the principal intent faileth) be called not done, and so St Augustine saith : " Let him not think to eat the body of Christ, that dwelleth not in Christ;" not because the body of Christ is not received, which by St Augustine's mind evil men do to their condemnation, but because the effect of life faileth. And so the author by sleight, to exclude the corporal manducation of Chrisfs most precious body, uttereth such words, as might sound Christ to have taught the dwelling in Christ to be an eating : which dwelling may be without this corporal manducation in him that cannot attain the use of it, and dwelling in Christ is an effect of the worthy mcmdur cation, and not the manducation itself, which Christ doth order to be practised in the most precious sacrament institute in his supper. Here thou, reader, mayest see how this doctrine of Christ (as I have declared it) openeth the corporal manducation of his most holy flesh, and drinking of his most precious blood, which he gave in his supper under the form of bread and wine. CANTERBURY. The third un- This is the third evident and manifest untruth, whereof you note me. And be- handiingthe cause you say that in citing of St Augustine in this place, I handle not the matter AugusSne." so sincerely as it requireth, let here be an issue between you and me, which of us me issue, j^jj ,joth handle this matter more sincerely; and I will bring such manifest evidence for me, that you shall not he able to open your mouth against it. For I allege St Augustine justly as he speaketh, adding nothing of myself. The words in my book be these. August, in " Of these words of Christ it is plain and manifest, that the eating of Christ's tatx'xvif ' body1, and drinking of his blood, is not like the eating and drinking of other meats and drinks. For although without meat and drink man cannot live, yet it followeth not that he that eateth and drinketh shall live for ever. But as touching this meat and drink of the body and blood of Christ it is true, 22. both he that eateth and drinketh them hath everlasting life ; and also he Eodem Tract, that eateth and drinketh them not, hath not everlasting life. For to eat thai; vit. m.. 21. meat, and drink that drink, is to dwell in Christ, and to have Christ dwelling in him; and therefore no man can say or think that he eateth the body of Christ or drinketh his blood, except he dwelleth in Christ, and have Christ dwelling in him. Thus have you heard of the eating and drinking of the very flesh and blood of our Saviour Christ." Thus allege I St Augustine truly, without adding any thing of mine own head, or taking any thing away. And what sleight I used is easy to judge : for I cite di- [' Flesh, 1551.] OF THE SACRAMENT. 27 rectly tho places, that every man may see whether I say true or no. And if it bo not true, quarrel not with me, but with St Augustine, whose words I only rehcarso. And that which St Augustine saith, spake before him St Cyprian, and Christ him self also plainly enough; upon whoso words I thought I might bo as bold to build a true doctrine for the setting forth of God's glory, as you may bo to pervert both the words of Cyprian, and of Christ himself, to stablish a false doctrine to the high dishonour of God, and the corruption of his most true word. For you add this word " worthily," whereby you gather such an unworthy meaning of St Augustine's Worthily. words as you list yourself. And the same you do to tho very words of Christ him self, who speaketh absolutely and plainly, without adding of any such word as you put thereto. What sophistry this is, you know well enough. Now if this be per mitted unto you, to add what you list, and to expound how you list, then you may say what you list without controlment of any man, which it seemeth you look for. And not of like sort, but of like evilness do you handle (in reprehending of my second untruth, as you call it) another place of St Augustine in his book de doclrina August, de Christiana, where he saith, that the eating and drinking of Christ's flesh and blood chriSa, is a figurative speech : which place you expound so far from St Augustine's mean- la m' rap' ing, that whosoever looketh upon his words, may by and by discern that you do flahiSln' riot, or will not, understand him. But it is most like (the words of him being so plain and easy) that purposely you will not understand him, nor nothing else that is against your will, rather than you will go from any part of your will and re ceived opinion. For it is plain and clear that St Augustine in that place speaketh not one word of the separation of the two natures in Christ ; and although Christ's flesh be never so surely and inseparably united unto his Godhead (without which union it could profit nothing), yet being so joined, it is a very man's flesh, the eating whereof (after the proper speech of eating) is horrible and abominable. Wherefore the eating of Christ's flesh must needs be otherwise understanded, than after the proper and common eating of other meats with the mouth, which eating after such sort could avail nothing. And therefore St Augustine in that place de clareth the eating of Christ's flesh to be only a figurative speech. And he openeth the figure so as the eating must be meant with the mind, not with the mouth, that is to say, by chewing and digesting in our minds, to our great consolation and profit, that Christ3 died for us. Thus doth St Augustine open the figure and meaning of Christ, when he spake of the eating of his flesh and drinking of his blood. And his flesh being thus eaten, it must also be joined unto his divinity, or else it could not give everlasting life, as Cyril and the council Ephesine truly decreed. But St Au- 23. gustine declared the figurative speech of Christ to be in the eating, not in the union. And whereas, to shift off the plain words of Christ, spoken in the sixth of John, " He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him," John vi. you say that dwelling in Christ is not the manducation; you say herein directly against St Cyprian, who saith, Quod mansio nostra in ipso sit mandueatio, " That our Cyprian, in dwelling in him is the eating :" and also against St Augustine, whose words be these : ccena d0- Hoc est ergo manducare escam illam, et ilium bibere potum, in Christo manere, et Aug.'in Joan. ilium manentem in se habere: "This is to eat that meat, and drink that drink, to dwell in Christ, and to have Christ dwelling in him." And although the eating and drinking of Christ be here defined by the effect, (for the very eating is the believing,) yet wheresoever the eating is, the effect must be also, if the definition of St Augus tine be truly given. And therefore, although good and bad eat carnally with their teeth bread, being the sacrament of Christ's body; yet no man eateth his very flesh, which is spiritually eaten, but he that dwelleth in Christ, and Christ in him. And where in the end you refer the reader to the declaration of Christ's words, it is an evil sequel : you declare Christ's words thus, ergo, they be so meant. For by like reason might Nestorius have prevailed against Cyril, Arms against Alex ander, and the Pope against Christ. For they all prove their errors by the doctrine [3 Was crucified and died, 1551.] Matt. xxvi. 28 THE FIRST BOOK of Christ after their own declarations, as you do here in your corporal manducation. But of the manducation of Christ's flesh, I have spoken more fully in my fourth book, the second, third, and fourth chapters. Now before I answer to the fourth untruth which I am appeached of, I will rehearse what I have said in the matter, and what fault you have found. My book hath thus. [Book i.] " Now as touching the sacraments of the same, our Saviour Christ did in- Chap. in. ° ? . stitute them in bread and wine at his last supper which he had with his apostles, The eating of the night before his death, at which time, as Matthew saith, ' When they were ofeh?sCbodynt eating, Jesus took bread, and when he had given thanks, he brake it, and gave it to his disciples, and said, Take, eat: this is my body. And he took the cup, and when he had given thanks he gave it to them, saying, Drink ye all of this, for this is my blood of the new testament, that is shed for many for the remission of sins. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I shall drink it new with you in my Father's kingdom.' " This thing is rehearsed also of St Mark in these words. rk xiv. " As they did eat, Jesus took bread, and when he had blessed, he brake it, arid gave it to them, and said, Take, eat : this is my body. And taking the cup, when he had given thanks, he gave it to them, and they all drank of it, and he said to them, This is my blood of the new testament, which is shed for many. Verily I say unto you, I will drink no more of the fruit of the vine,, until that day that I drink it new in the kingdom of God." The evangelist St Luke uttereth this matter on this wise. iexxii. "When the hour was come, he sat down, and the twelve apostles with him. And he said unto them, I have greatly desired to eat this Pascha with you before I suffer : for I say unto you, henceforth I will not eat of it any more, 24- until it be fulfilled in the kingdom of God. And he took the cup, and gave thanks, and said, Take this, and divide it among you : for I say unto you, I will not drink of the fruit of the vine, until the kingdom of God come. And he took bread, and when he had given thanks, he brake it, and gave it unto them, saying, This is my body, which is given for you : this do in remem brance of me. Likewise also when he had supped, he took the cup, saying, This cup is the new testament in my blood, which is shed for you." Hitherto you have heard all that the evangelists declare, that Christ spake or did at his last supper, concerning the institution of the communion and sacrament of his body and blood. Now you shall hear what St Paul saith concerning the same, in the tenth chapter of the first to the Corinthians, where he writeth thus : )r. x. « js not the cup of blessing, which we bless, a communion of the blood, of Christ ? Is not the bread, which we break, a communion of the body of Christ ? We being many, are one bread, and one body : for we all are par takers of one bread, and one cup." And in the eleventh he speaketh on this manner. >r. xi. " That which I delivered unto you I received of the Lord. For the Lord Jesus the same night in the which he was betrayed took bread, and when he had given thanks, he brake it, and said, Take, eat ; this is my body, which is broken for you : do this in remembrance of me. Likewise also he took the OF THE SACRAMENT. 29 cup, when supper was done, saying, This cup is tho new testament in my blood. Do this, as often as ye drink it, in remembrance of mo : for as oft as you shall eat this bread, and drink this cup, you show forth tho Lord's death till he come. Wherefore whosoever shall eat of this bread, or drink of this cup unworthily, shall be guilty of the body and blood of tho Lord. But let a man examine himself, and so eat of the bread, and drink of the cup. For he that eateth and drinketh unworthily, eateth and drinketh his own damnation, because he maketh no difference of the Lord's body. For this cause many are weak and sick among you, and many do sleep." By these words of Christ rehearsed of the evangelists, and by the doctrine also of St Paul, which ho confesseth that he received of Christ, two things specially are to be noted. First, that our Saviour Christ called the material bread which he brake, chap. iv. his body; and the wine, which was the fruit of the vine, his blood. And yet christcaiied he spake not this to the intent that men should think that the material bread bread hiTa is his very body, or that his very body is material bread; neither that wine made of grapes is his very blood, or that his very blood is wine made of grapes : but to signify unto us, as St Paul saith, that the cup is a communion oficor. x. Christ's blood that was shed for us, and the bread is a communion of his flesh that was crucified for us. So that although in the truth of his human nature, Markuit, Christ be in heaven, and sitteth on the right hand of God the Father, yet whosoever eateth of the bread in the supper of the Lord, according to Christ's institution and ordinance, is assured of Christ's own promise and testament, that he is a member of his body, and receiveth the benefits of his passion which he suffered for us upon the cross. And likewise he that drinketh of that holy cup in the supper of the Lord, according to Christ's institution, is certified by Christ's legacy and testament, that he is made partaker of the blood of Christ which was shed for us. And this meant St Paul, when he saith, " Is not the 25. cup of blessing which we bless a communion of the blood of Christ ? Is not the bread which we break a communion of the body of Christ?" so that no man can contemn or lightly esteem this holy communion, except he contemn also Christ's body and blood, and pass not whether he have any fellowship with him or no. And of those men St Paul saith, " that they eat and drink i cor. xi. their own damnation, because they esteem not the body of Christ." The second thing which may be learned of the foresaid words of Christ chap. v. and St Paul is this : that although none eateth the body of Christ and drinketh his blood, but they have eternal life, (as appeareth by the words before recited of St John,) yet both the good and the bad do eat and drink the bread and wine, which be the sacraments of the same. But beside the sacraments, the Evii men do good eat1 everlasting life, the evil everlasting death. Therefore St Paul saith: menujutnot " Whosoever shall eat of the bread, or drink of the cup of the Lord unworthily, Christ- he shall be guilty of the body and blood of the Lord." Here St Paul saith 1 cor. xi. hot, that he that eateth the bread, or drinketh the cup of the Lord unworthily, eateth and drinketh the body and blood of the Lord ; but, is guilty of the body and blood of the Lord. But what he eateth and drinketh St Paul declareth, saying : " He that eateth and drinketh unworthily, eateth and drinketh his own damnation." Thus is declared the sum of all that scripture speaketh of the eating and drinking both of the body and blood of Christ, and also of the sacrament of the same. And as these things be most certainly true, because they be spoken by Chap. TI. t1 Eateth, 1551.] 30 THE FIRST BOOK These things suffice for a christian man's faith concerning this sacra ment. Chap. vir. The sacra ment which was ordained to make love and concord is turned into the occasion of variance and discord. Christ himself, the author of all truth, and by his holy apostle St Paul, as lie received them of Christ; so all doctrines contrary to the same be most certainly false and untrue, and of all christian men to be eschewed, because they be con trary to God's word. And all doctrine concerning this matter, that is more than this, which is not grounded upon God's word, is of no necessity, neither • ought the people's heads to be busied, or their consciences troubled with the same. So that things spoken and done by Christ, and written by the holy evangehsts and St Paul, ought to suffice the faith of Christian people, as touch ing the doctrine of the Lord's supper, and holy communion or sacrament of his body and blood. Which thing being well considered and weighed, shall be a just occasion to pacify and agree both parties, as well them that hitherto have contemned or lightly esteemed it, as also them which have hitherto for lack of knowledge or otherwise ungodly abused it. Christ ordained the sacrament to move and stir all men to friendship, love, and concord, and to put away all hatred, variance, and discord, and to testify a brotherly and unfeigned love between all them that be the members of Christ : but the devil, the enemy of Christ and of all his members, hath so craftily juggled herein, that of nothing riseth so much contention as of this holy sacrament. God grant that, all contention set aside, both the parties may come to this holy communion with such a lively faith in Christ, and such an unfeigned love to all Christ's members, that as they carnally eat with their mouths this sacra mental bread, and drink the wine, so spiritually they may eat and drink the very flesh and blood of Christ which is in heaven, and sitteth on the right hand of his Father ; and that finally by his means they may enjoy with him the glory and • kingdom of heaven ! Amen. WINCHESTER. 26. Now let us consider the texts of the evangelists, and St Paul, which be brought in by the author as followeth. Matt. xxvi. " When they were eating, Jesus took bread, and when he had given thanks, he brake it, giving it to his disciples, and said, Take, eat; this is my body. And he took the cup, and when he had given thanks, he gave it to them, saying, Drink ye all of this; for this is my blood of the new testament, that is shed for many for the remission of sins. But I say imto you, I will not drink henceforth of this fruit of the vine, until that day when I shall drink it new with you in my Fathers kingdom." Mark xiv. " As they did eat, Jesus took bread, and when he had blessed, he brake it, and gave it to them, and said, Take, eat; this is my body. And taking the cup, when he had given thanks, he gave it to them : and tliey all drank of it. And he said unto them, This is my blood of the new testament, which is shed for many. Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God." Luke xxii. « When the hour was come, he sat down, and the twelve apostles with him ; and lie said unto them, I have greatly desired to eat this Pascha with you, before I suffer : for I say unto you, henceforth I will not eat of it any more, until it be fulfilled in the kingdom of God. And he took the cup, and gave thanks, and said, Take this, and divide it among you : for I say unto you, I will not drink of the fruit of the vine, until tlie kingdom of God come. And he took bread, and when he had given thanks, he brake it, and gave it unto them, say ing, This is my body which is given for you : this do in remembrance of me. Likewise also when he had supped, he took tlie cup, saying, Tliis cup is the new testament m my blood, which is shed for you." iCor. x. "Is not the Cup of blessing which we bless a communion of tlie blood of Christ? Is not the bread which we break a communion of the body of Christ? We, being many, are one, bread, and one body ; for we are all partakers of one bread, and of one cup.'' l Cor. xi. " Tliat which I delivered unto you, I received of the Lord. For the Lord Jesus, tlie same night in the which he was betrayed, took bread, and when he had given thanks, lie brake it, and OF THE SACRAMENT. 31 said, Take, eat ; this is my body, which is broken for you : do this in remembrance of me. Likewise also he took the cup when supper was done, saying, This cup is the new testament in my blood : do this, as often as ye drink it, in remembrance of me. For as often as you shall eat this bread, and drink this cup, ye shew forth the Lord's death till lie come. Where fore ivhosoever sliall eat of this bread, or drink of this cup unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so eat of the bread, and drink of the cup. For he that eateth and drinketh unworthily, eateth and drinketh his own damnation ; because he maketh no difference of the Lord's body. For this cause many are weak and sick among you, and many do sleep." After these texts brought in, the author doth in tlie fourth chapter begin to traverse Chrisfs * The fourth intent, that he intended not by these words, " This is my body," to make tlie bread his body,- by these' but to signify that such as receive that worthily be members of Chrisfs body. The catholic ^acarjmT church, acknowledging Christ to be very God and very man, hath from the beginning of these 'me"nt'not '{? texts of scripture confessed truly Chrisfs intent, and effectual miraculous work to make the™^^1^ bread his body, and the wine his blood, to be verily meat and verily drink, using therein his boiy- humanity wherewith to feed us, as he used the same, wherewith to redeem us; and as he doth sanctify us by his holy Spirit, so to sanctify us by his holy divine flesh and blood; and as life is renewed in us by the gift of Chrisfs holy Spirit, so life to be increased in us by the gift of his holy flesh. So lie that believeth in Christ, and receiveth tlie sacrament of belief, which is baptism, receiveth really Clirisfs Spirit: and likewise1 he that, having Chrisfs Spirit, receiveth also the sacrament of Chrisfs body and blood, doth really receive in the same, and also effectually, Chrisfs very body and blood. And therefore Christ in the institution of this sacra ment said, delivering that he consecrated : " This is my body," fyc. And likewise of the cup : " This is my blood," fyc. And although to man's reason it seemeth strange that Christ, stand ing or sitting at the table, should deliver them his body to be eaten: yet when we remember 27. Christ to be very God, we must grant him omnipotent, and by reason thereof, repress in our thoughts all imaginations how it might be, and consider Chrisfs intent by his will, preached unto us by scriptures, and believed universally in his church. But if it may now be thought seemly for us to be so bold, in so high a mystery, to begin to discuss Chrisfs intent: what should move us to think that Christ would use so many words, without effectual and real signification, as he rehearsed touching the mystery of this sacrament ? First, in the sixth of John, when Christ had taught of the eating of him2, being tlie bread descended from, heaven, and declaring that eating to signify believing, whereat was no mur muring, that then he should enter to speak of giving of his flesh to be eaten, and his blood to be drunken, and to say that3 lie would give a bread, that is, his flesh, vjhich lie would give for the life of the world. In which words Christ maketh mention of two gifts; and therefore as he is truth, must needs intend to fulfil them both. And tliereforei as we believe the gift of his flesh to the Jews to be crucified; so we must believe tlie gift of his flesh to be eaten, and of that gift, livery6 and seisme6, as we say, to be made of him, that is in his promises faitli- ful (as Christ is) to be made in both. And therefore when lie said in his supper, " Take, eat, this is my body," he must needs intend plainly as his words of promise required. And these words in his supper purport to give as really then his body to be eaten of us, as he gave his body indeed to be crucified for us; aptly nevertheless, mid conveniently for each effect, and therefore in manner of giving diversely, but in tlie substance of the same"1 given, to be as his words bear witness, the same, and therefore said, " This is my body that shall be betrayed for you ;" expressing also the use, when he said, " Take, eat :" which words, in delivering of material bread, had been superfluous; for what should men do with bread when they take it, but eat it, specially when it is broken ? But as Cyril saith : " Christ opened there unto them tlie practice of tliat doctrine he spake of in the sixth of St John, and because he said he would give his flesh for food, which he wovld give for the life of the world, he for fulfilling of his promise said: " Take, eat, this is my body" which words have been taught and believed to be of effect, and operatory, and Christ under the form of bread to have been6 his very body. According whereunto St Paul noteth the receiver to be guilty, when he doth not esteem it our Lord's body, wherewith it pleaseth Christ to feed such as be in him regenerate, to the intent that as man was redeemed p " So he ;" original ed. of Winchester's book.] [« Himself, 1551.] [" To say he would give, 1551.] [« Wherefore, 1551.] [6 Livery : i.e. the act of giving.] [6 Seisme : i. e. seizin, the act of taking.] f7 The same body given, 1551.] [8 Given, 1551.] 32 THE FIRST BOOK by Christ, suffering in the nature of his humanity, so to purchase for man the kingdom of heaven, lost by Adam's fall. Even likewise in the nature of the same humanity, giving it to be eaten, he ordained it1 to nourish man, and make him strong to walk, and continue his journey, to enjoy that kingdom. And therefore to set forth lively unto us the communication, of tlie substance of Chrisfs most precious body in the sacrament, and the same to be indeed delivered, Christ used plain words, testified by the evangelists. St Paul also rehearsed the same words in the same plain terms in the eleventh to the Corinthians; and in the tenth, giving (as it were) an exposition of tlie effect, usefh the same proper words, declaring the effect to be the communication of Chrisfs body and blood. And one thing is notable touching the scripture, that in such notable speeches uttered by Christ, as might have an ambiguity, the evangelists by some circumstance declared it, or sometime opened it by plain interpretation} as when Christ said "he would dissolve the temple, and within three days build it again;" the evangelist by and by addeth for interpretation : " This he said of the temple of his body." And when Christ said, "He is Elias," and "I am the true vine," the circumstance of the text openeth the ambiguity. • Neither st But to shew that Christ should not mean of his very body when he so spake2, neither St Kvangeiists, Paul after, nor the evangelists in tlie place, add any words or circumstances, whereby to take words where- away the proper signification of the words " body" and " blood," so as the same might seem away the sig- not in deed given (as the catholic faith teaclieth), but in signification, as the author would have bread and" it. For, as for the words of Christ, "The Spirit giveth life, the flesh profiteth nothing f be to declare the two natures in Christ, each in their property apart considered, but not as they be in Chrisfs person united the mystery of which union such as believed not Christ to he God could not consider, and yet to insinuate that unto them, Christ made mention of his descension from heaven, and after of his ascension thither again, whereby they might under stand him very God, whose flesh taken in the virgin's womb, and so given spiritually to be eaten of us, is (as I have before opened) vivifick, and giveth life. And this shall suffice here to shew how Chrisfs intent was to give verily (as he did in deed) his precious body and blood to be eaten and drunken, according as he taught them to be verily meat and drink ; and yet gave and giveth them so under form of visible creatures to us, as we may conveniently and without horror of our nature receive them, Christ therein condescending to our infirmity. As for such other wrangling as is made in understanding^, of the words of Christ, shall after be spoken of by further occasion. CANTERBURY. • Tlie fourth Now we be come to the very pith of the matter, and the chief point whereupon Christ in- the whole controversy hanrreth, whether in these words, " This is my body." Christ called tendednotby ,.,, • i ci • ... , J these words, bread his body : wherein you and Smith agree like a man and woman that dwelled m body," to Lincolnshire, as I have heard reported, that what pleased the one misliked the other, bread Ms saving that they both agreed in wilfulness. So do Smith and you agree both in The variance this point, that Christ made bread his body, but that it was bread which he called bfitwccn. vou and smith, his body, when he said, "This is my body," this you grant, but Smith denieth it. smttiT' ^n<* because au" Smith's buildings clearly fall down, if this his chief foundation he overthrown, therefore must I first prove against Smith, that Christ called the material bread his body, and the wine which was the fruit of the vine his blood. "For why Christ called did you not prove this, my Lord?" saith Smith: "would you that men should take body. you for a prophet, or for one that could not err in his sayings?" First I allege against Smith's negation your affirmation, which, as it is more true in this point than his negation, so for your estimation it is able4 to countervail his saying, if there were nothing else : and yet, if Smith had well pondered what I have written in the second chapter of my second book, and in the seventh and eigl\th chapters of my third book, he should have found this matter so fully proved, that he neither is, nor never shall be able to answer thereto. For I have alleged the scripture, I have alleged the consent of the old writers, holy fathers, and martyrs, to prove that Christ called bread his body, and wine his blood. For the evangelists, Matt. xxvi. speaking of the Lord's supper, say, that "he took bread, blessed it, brake it, and gave Luke xiii. it to his disciples, saying, This is my body. And of the wine he said, Take this, f1 To be eaten, ordained to nourish, 1551.] i [8 In the understanding, 1551.] [2 He so spake these words hrhis supper, 1551.] | [4 Is it able, 1551.] OF THE SACRAMENT. 33 divide it among you, and drink it: this is my blood." I have alleged Irene6, saying ircneus. that "Christ confessed bread to he his body, and the cup to bo his blood." I have cited TertulHan, who saith in many places that " Christ callod bread his body." I Tertuiuanus. have brought in for the same purpose Cyprian, who saith that " Christ called such Cyprianus. bread as is made of many corns joined together, his body : and such wine he named his blood, as is pressed out of many grapes." I have written the words of Epipha- Epiphanius, nius, which be these, that " Christ speaking of a loaf which is round in fashion, and can neither see, hear, nor feel, said of it, 'This is my body.'" And St Jerome, writing Hierony- ad Hedibiam, saith that " Christ called the bread which he brake his body." And St Augustine saith, that " Jesus called meat his body, and drink his blood." And Augustinus. Cyril saith more plainly, that " Christ called tho pieces of bread his body." And cy'llus- last of all I brought forth Theodorete, whose saying is this, that " when Christ gave Theodoretus. the holy mysteries, he called bread his body, and the cup mixed with wine and water he called his blood." All these authors I alleged, to prove that Christ called bread his body, and wine his blood. Which because they speak the thing so plainly as nothing can be more, and Smith seeth that he can devise nothing to answer these authors, like a wily fox, he stealeth away by them softly, as he had a flea in his ear, saying nothing to all these authors, but that they prove not my purpose. If this he a sufficient answer, let the reader be judge; for in such sort I could6 make a short answer to Smith's whole book in this one sentence, that nothing that he saith proveth his purpose. And as for proofs of his saying, Smith hath utterly none but only this fond reason: that if Christ had called bread his body, then should bread have been crucified for us, because Christ added these words : " This is my body, which shall be given to death for you." If such wise reason shall take place, a man may not take a loaf in his hand made of wheat that came out of Dantzic, and say this is wheat that grew in Dantzic, but it must follow, that the loaf grew in Dantzic. And if the wife shall say, This is butter of my own cow, Smith shall prove by this speech that her maid milked butter. But to this fantastical or rather frantic reason, I have spoken more in mine answer to Smith's preface. Howbeit, you have taken a wiser way than this, granting that Christ called bread his body, and wine his blood: hut adding thereto, that Christ's calling was making. Yet here may they that be wise learn by the way, how evil-favouredly you and Smith agree7 among yourselves. And forasmuch as Smith hath not made answer unto the authors by me alleged in this part, I may justly require that for lack of answer in time and place where he ought to have answered, he may be condemned as one that standeth mute. And being condemned in this his chief demur, he hath after nothing to answer at all : for this foundation being overthrown, all the rest faileth down withal. Wherefore now will I return to answer you in this matter, which is the last of the evident and manifest untruths, whereof you appeach me. I perceive here how untoward you be to learn the truth, being brought up all your life in papistical errors. If you could forget your law, which hath been your chief profession and study from your youth, and specially the canon law which purposely corrupteth the truth of God's word, you should be much more apt to understand and receive the secrets of holy scripture. But before those scales fall from your Saulish eyes, you neither can nor will perceive the true doctrine of this holy sacrament of Christ's body and blood. But yet I shall do as much as lieth in me, to teach and instruct you, as occasion shall serve; so that the fault shall be either in your evil bringing up altogether in popery, or in your dulness, or froward ness, if you attain not true8 understanding of this matter. [5 These references are given and verified in the reprint of the " Defence of the Sacrament," which is inserted in the body of this book (Book iii. cap. 8.), and will be found in the " Confutation of [cranmer.] the second book against transubstantiation."] [s could I, 1551.] [7 do agree, 1551.] [8 the true understanding, 1551.] 3 34 THE FIRST BOOK God's mira culous works in the sacra ment. 30. Injury to baptism. Mine issue. God's omni potency. Matt. xxvi. Gen. i. 31. Where you speak of the miraculous working of Christ, to make bread his body; you must first learn that the bread is not made really Christ's body, nor the wine his blood, but sacramentally. And the miraculous working is not in the bread, but in them that duly eat the bread, and drink that drink. For the marvellous work of God is in the feeding; and it is christian people that be fed, and not the bread. And so the true confession and belief of the universal church, from the beginning, is not such as you many times affirmed, but never can prove : for the catholic church acknowledged no such division between Christ's holy flesh and his Spirit, that life is renewed in us by his holy Spirit, and increased by his holy flesh ; but the true faith confesseth that both be done by his holy Spirit and flesh jointly together, as well the renovation, as the increase of our life. Wherefore you diminish here the effect of baptism, wherein is not given only Christ's Spirit, but whole Christ. And herein I will join an issue with you. And you shall find, that although you think I lack law wherewith to follow my plea, yet I doubt not but I shall have help of God's word enough, to make all men perceive that you be but a simple divine, so that for lack of your proofs, I doubt not but the sentence shall he given upon my side by all learned and indifferent judges, that understand the matter which is in controversy between us. And where you say that we must repress our thoughts and imaginations, and by reason of Christ's omnipotency judge his intent by his will, it is a most certain truth that God's absolute and determinate will is the chief governor of all things, and the rule whereby all things must be ordered, and thereto obey. But where (I pray you) have you any such will of Christ, that he is really, carnally, corporally, and naturally, under the forms of bread and wine? There is no such will of Christ set forth in the scripture, as you pretend by a false understanding of these words, "This is my body." Why take you then so boldly upon you to say, that this is Christ's will and intent, when you have no warrant in scripture to bear you ? It is not a sufficient proof in scripture, to say, God doth it, because he can do it. For he can do many things which he neither doth, nor will do. He could have sent more than twelve legions of angels to deliver Christ from the wicked Jews, and yet he would not do it. He could have created the world and all things therein in one moment of time, and yet his pleasure was to do it in six days. In all matters of our christian faith, written in holy scripture, for our instruction and doctrine, how far soever they seem discrepant from reason, we must repress our imaginations, and consider God's pleasure and will, and yield thereto, believing him to be omnipotent; and that by his omnipotent power, such things are verily so as holy scripture teacheth. Like as we believe that Christ was born of the blessed virgin Mary, without company of man: that our Saviour Christ the third day rose again from death : that he in his humanity ascended into heaven : that our bodies at the day of judgment shall rise again; and many other such like things, which we all that be true christian men, do believe firmly, because we find these things written in scrip ture. And therefore we (knowing God's omnipotency) do believe that he hath brought some of the said things to pass already, and those things that are yet to come, he will by the same omnipotency without doubt likewise bring to pass. Now if you can prove that your transubstantiation, your fleshly presence of Christ's body and blood, your carnal eating and drinking of the same, your propitiatory sacrifice of the mass, are taught us as plainly in the scripture, as the said articles of our faith be, then I will believe that it is so in deed. Otherwise, neither I nor any man that is in his right wits, will believe your said articles, because God is omnipotent, and can make it so. For you might so, under pretence of God's omni potency, make as many articles of our faith as you list, if such arguments might take place, that God by his omnipotent power can convert the substance of bread and wine into the substance of his flesh and blood : ergo he doth so indeed. And although Christ be riot corporally in the bread and wine, yet Christ used not so many words, in the mystery of his holy supper, without effectual signification. For he is effectually present, and effectually worketh not in the bread and wine, but in the OF THE SACRAMENT. 35 godly receivers of them, to whom ho giveth his own flesh spiritually to feed upon, and his own blood to quench their great inward thirst. And here I would wish you to mark very well one true sentence which you have Eating signi- uttered by the way, which is, that Christ declared that eating of him signified believing, ing. and start not from it another time. And mark the same, I pray thee, gentle reader. For this one sentence assoileth almost all the arguments that be brought by this lawyer, in his whole book against the truth. And yet to the said true saying you have joined another untruth, and have yoked them Three un- both together in one sentence. For when Christ had taught of the eating of him, being by you in the bread descended from heaven, there was no murmuring thereat, say you. Which place. your saying I cannot but wonder at, to see you so far deceived in a matter so plain and manifest. And if I had spoken such an evident and manifest untruth, I doubt The first. not but it should have been spoken of to Rome gates. For the text saith there plainly, Murmurabant Judcei de illo, quod dixisset, Ego sum panis vivus, qui de ccelo descendi: Johnvi. "The Jews murmured at him because he said, 'I am the bread of life that came from heaven.'" But when you wrote this, it seemeth you looked a little too low, and should have looked higher. 'And here by this one place the reader may gather of your own words your intent and meaning in this your book, if that he true which you said before, that ever where contention is, on what part the reader seeth in any one point an open manifest lie, there he may consider (whatsoever excuse be made of truth) yet the victory of truth not to be there intended. Another untruth also followeth incontinently, that when Christ said, " The bread The second. which I will give you is my flesh, which I will give for the life of the world ; '' in these words, say you, Christ maketh mention of two gifts. But what he those two gifts, I pray you ? and by what words is the diversity of those two gifts expressed ? If the giving, as Smith saith, he giving to death, then those two gifts declare that Christ died for us twice. And if one of Christ's gifts have livery and seisin, why hath not the other likewise ? And when was then that livery and seisin given ? And if eating of Christ be believing, as you said even now, then livery and seisin is given when we first believe, whether it he in baptism, or at any other time. But what you mean by these words, that Christ gave in his supper his body as really to be eaten of us, as he did to be crucified for us, I understand not, except you would have Christ so really eaten of his apostles at his supper with their teeth, as he was after crucified, whipped, and thrust to the heart with a spear. But was he not then so really and corporally crucified, that his body was rent and torn in pieces? And was not he so crucified then, that he never was crucified after ? Was he not so slain then that he never died any more 2 ? And if he were so eaten at his supper, then did 32. his apostles tear his flesh at the supper, as the Jews did the day following ? And then how could he now be eaten again ? or how could he be crucified the day following, if the night before he were after that sort eaten all up ? But " aptly," say you, " and con veniently." Marry, Sir, I thank you ; hut what is that " aptly and conveniently," but spiritually and by faith, as you said before, not grossly with the teeth, as he was crucified? And so the manner was diverse, I grant, and the substance all one. But when Christ said, " The bread which I will give is my flesh, which I will give ^*w- 1 for the life of the world," if he had fulfilled this promise at his supper, as you say he fuimiednot did then what needed he after to die that we might live, if he fulfilled his promise ot^^wiite life at his supper ? Why said the prophets, that he should be wounded for our iniquities, and that by his wounds we should be healed, if we had life, and were healed before he was wounded ? Why doth the catholic faith teach us to believe that we he redeemed John vi. by his blood-shedding, if he gave us life (which is our redemption) the night before he Rom.Ui'. shed his blood ? And why saith St Paul that there is no remission without blood- Gai.'vi.' shedding? Yea, why did he say3, Absit mihi yloriari, nisi in cruce? "God forbid [' The edition of 1551 omits this paragraph altogether: it seems to have been an addition made by Cranmer in the revision of the work.] [2 no more, 1551.] [3 did St Paul say, 1551.] 3—2 36 THE FIRST BOOK Rom. i. Heb. ii. Eph. i. John iii. Gal. vi. Matt. xxvi. Mark xiv. Luke xxii. 33. A warrant for apparel. Christ's ambt guous speech- es were not always open ed by the evangelists. Luke xii. Luke ix. John xii. Matt. xiii. "This is my body", is no proper speech. that I should rejoice, but in the cross only." Why did he not rather say, Absit mihi gloriari, nisi in ccena Domini' ? "God forbid that I should rejoice, but in the Lord's supper :" whereat, as you say, the promise of life was fulfilled. This is godly doctrine for such men to make, as being ignorant in God's word, wander in fantasies of their own devices, and putantes se esse sapientes, stulti facti sunt. But the true faithful believing man professeth, that Christ hy his death overcame him that was the author of death, and hath reconciled us to his Father, making us his children, and heirs of his kingdom ; that as many as believe in him should not perish, but have life everlasting. Thus saith the true christian man, putting his hope of life and eternal salvation neither in Christ's supper, (although the same be to him a great confirmation of his faith,) nor in any thing else, hut with St Paul saith2, Mihi absit gloriari, nisi in cruce Domini nostri Jesu Christi : " God save me that I rejoice in nothing, but in the cross of our Lord Jesu Christ." And when this true believing man cometh to the Lord's supper, and (according to Christ's commandment) receiveth the bread broken, in remembrance that Christ's body was broken for him upon the cross, and drinketh the wine in remembrance of the effusion of Christ's blood for his sins, and unfeignedly believeth the same, to him the words of our Saviour Christ be effectuous and operatory : " Take, eat ; this is my body, which is given for thee : and drink of this, for this is my blood which is shed for thee, to the remission of thy sins." And as St Paul saith, " the bread unto him is the communion of Christ's body, and the wine the communion of his blood." For the effect of his godly eating (as you truly herein gather of St Paul's words) is the communication of Christ's body and blood, but to the faithful receiver, and not to the dumb creatures of bread and wine, under whose forms the catholic faith teacheth not the body and blood of Christ invisibly to be hidden. And as to the godly eater (who duly esteemeth Christ's body, and hath it in such price and estimation as he ought to have) the effect is the communication of Christ's body; so to the wicked eater, the effect is damnation and everlasting woe. And now I am glad that here yourself have found out a warrant for the apparel of bread and wine, that they shall not go altogether naked, and be nude and bare tokens, hut have promises of effectual signification, which now you have spied3 out both in the words of Christ and St Paul. Now for the ambiguity of Christ's speeches, it is not always true, that such speeches of Christ as might have ambiguity, the evangelists either plainly or by circumstances open them. For Christ speaking so many things in parables, similes, allegories, meta phors, and other tropes and figures, although sometime Christ himself, and sometime the evangelists open the meaning, yet for the most part the meaning is left to the judgment of the hearers, without any declaration. As when Christ said : " Gird your loins, and take light candles in your hands." And when he said: "No man that setteth his hand to the plough, and looketh behind him, is meet for the kingdom of God." And when he said : " Except the grain of wheat falling upon the ground, die, it remaineth sole." And as St Matthew saith : " Christ spake not to the people with out parables, that the scriptures might be fulfilled, which prophesied of Christ, that he should open his mouth in parables." And although some of his parables Christ opened to the people, some to his apostles only, yet some he opened to neither of both, as can appear, but left them to be considered by the discretion of the hearers. And when Christ called Herod a fox, Judas a devil, himself a door, a way, a vine, a well ; neither he nor the evangelists expounded these words, nor gave warning to the hearers that he spake in figures : for every man that had any manner of sense or reason, might well perceive that these sentences could not be true in plain form of words, as they were spoken. For who is so ignorant, but he knoweth that a man is not a fox, a devil, a door a way, a vine, a well? And so likewise when Christ brake the bread, and commanded his disciples to [' Nisi ctena, dominica, 1551.] [2 but saith with St Paul, 1551.] [3 espied, 1551.] OF THE SACRAMENT. 37 eat it, and said, "This is my body;" and of the wine he said, "Divide it among you, drink it, this is my blood:" no man that was there present was so fond, but he knew well that the bread was not Christ's body, nor the wine his blood. And therefore they might well know that Christ called the bread his body, and the wine his blood for some figure, similitude, and property of the bread and wino unto his flesh and blood : for as bread and wine be foods to nourish our bodies, so is the flesh and blood of our Saviour Christ, (being annexed unto his deity,) tho everlasting food of our souls. And although the evangelists in that place do not fully express the words in this sense, yet adjoining the sixth chapter of John (speaking of the spiritual manducation of Christ) to the circumstances of the text in the three evangelists, reciting Christ's last supper, the whole matter is fully gathered, as old authors of the church have declared. For do not the circumstances of the text, both before and after the eating and drinking, declare that there is very bread and wine ? Is not that which is broken and eaten bread? and that which is divided, drunken? And the fruit of the vine, is it not very wine ? And doth not the nature of sacraments require that the sensible elements should remain in their proper nature, to signify an higher mystery and secret working of God inwardly, as the sensible elements be ministered outwardly? 34. And is not the visible and corporal feeding upon bread and wine a convenient and apt figure and similitude to put us in remembrance, and to admonish us how we be fed invisibly and spiritually by the flesh and blood of Christ, God and man ? And is not the sacrament taken away, when the element is taken away ? Or can the acci dents of the element he the sacrament of substantial feeding? Or did ever any old author say, that the accidents were the sacramental signs without the substances ? But for the conclusion of your matter, here I would wish that you would once truly understand me. For I do not say that Christ's body and blood be given to us in signification, and not in deed. But I do as plainly speak as I can, that Christ's body and blood be given to us in deed, yet not corporally and carnally, but spiritually and effectually, as you confess yourself within twelve lines after. WINCHESTER. The author uttereth a great many words, from tlie eighth to the seventeenth chapter of the first book, declaring spiritual hunger and thirst, and the relieving of the same by spiritual feeding in Christ, and of Christ, as we constantly believe in him, to the confirmation of which belief, the author would have tlie sacraments of baptism, and of the body and blood of Christ, to be adminicles* as it were, and that we by them be preached unto, as in water, bread, and wine, and by them all our sins5, as it were, spoken unto, or properly touched; which matter in the gross, altlwugh there be some words by the way not tolerable, yet if those words set apart, the same were in tlie sum granted, to be good teaching and wholesome exhortation, it containeth so no more but good matter not well applied. For the catholic church that professeth the truth of the presence of Chrisfs body in tlie sacrament, would therewith use that declaration of hunger of Christ, and that spiritual refreshing in Christ, with the effect of Chrisfs passion and death, and the same to be the only mean of man's regeneration and feeding also, with the differences of that feeding from bodily feeding, for continuing- this earthly life. But this toucheth not the principal point tliat should be entreated: whether Christ so ordered to feed' such as be regenerate in him, to give to them in the sacrament the same his body, that he gave to be crucified for us. Tlie good man is fed by faith, and by merits of Chrisfs passion, being the mean of the gift of that faith, and other gifts also, and by tlie suffering of the- body of Christ, and shedding of his most precious blood on the altar of the cross ;.- which work and passion of Christ is preached unto us by words and sacraments, and' the same doctrine received of us by faith, and the effect of it also. And' thus far goeth the doctrine of this. author. But the catholic teaching by tlie scriptures goeth further •; confessing Clirist to feed such as be regenerate in him not only by his body and blood, but also with hisbody and blood, delivered in this sacrament by him in deed to us, which the faithful, by his institution and commandment,., [4 adminicles; i. e. helps, supports.] [5 senses, 1551.] 38 THE FIRST BOOK receive with their faith and with their mouth also, and with those special dainties be fed specially at Chrisfs table. And so God doth not only preach in his sacraments, but also worketh in them, and with them, and in sensible things giveth celestial gifts, after the doctrine of each sacrament, as in baptism the Spirit of Christ, and in tlie sacrament of the altar the very body and blood of Christ, according to the plain sense of his words which he spake : " Tliis is my body," k)c. And this is the catholic faith, against which, how the author will fortify that he would have called catholic, and confute that he improveth, I intend hereafter .more particularly to touch in discussion of that is said. CANTERBURY. I mistrust not the indifferency of the reader so much, but he can well perceive 35. how simple and slender a rehearsal you have made here of my eight annotations, and how little matter you have here to say against them, and how little your sayings re quire any answer. And because this may the more evidently appear to the reader, I shall rehearse my words here again. ChapH'ni. Although in this treaty of the sacrament of the body and blood of our Saviour Christ, I have already sufficiently declared the institution and meaning of the same, according to the very words of the gospel and of St Paul; yet it shall not be in vain somewhat more at large to declare the same, according to the mind, as well of holy scripture, as of old ancient authors, and that so sincerely and plainly, without doubts, ambiguities, or vain questions, that the very simple and unlearned people may easily understand the same, and be edified thereby. And this by God's grace is mine only intent and desire, that the flock of Christ dispersed in this realm (among whom I am appointed a special pastor) may no longer lack the commodity and fruit, which springeth of this heavenly knowledge. For the more clearly it is understood1, the more sweetness, fruit, comfort, and edification it bringeth to the godly receivers thereof. And to the clear understanding of this sacrament, divers things must be considered. chap. Tx. First, that as all men of themselves be sinners, and through sin be in God's hungerand wrath, banished far away from him, condemned to hell and everlasting dam- thesoui. nation, and none is clearly innocent, but Christ alone: so every soul inspired by God is desirous to be delivered from sin and hell, and to obtain at God's hands mercy, favour, righteousness, and everlasting salvation. EPh. h. And this earnest and great desire is called in scripture, "the hunger and thirst of the soul :" with which kind of hunger David was taken, when he said : Psai. xiii. " As an hart longeth for springs of water, so doth my soul long for thee, 0 Psai.ixiii. God." "My soul thirsteth2 after God, who is the well of life. My soul thirsteth for thee, my flesh wisheth for thee." Rom. iv. And this hunger the silly poor sinful soul is driven unto by means of the law, which sheweth unto her the horribleness of sin, the terror of God's indig nation, and the horror of death and everlasting damnation. Rom. viii. And when she seeth nothing but damnation for her offences by justice and accusation of the law, and this damnation is ever before her eyes, then in this great distress the soul being pressed with heaviness and sorrow, seeketh for some comfort, and desireth some remedy for her miserable and sorrowful estate. And this feeling of her damnable condition, and greedy desire of re freshing, is the spiritual hunger of the soul. And whosoever hath this godly hunger is blessed of God, and shall have [' understand, 1551.] [2 hath thirsted, 1551.] OP THE SACRAMENT. 39 meat and drink enough, as Christ himself said : " Blessed be. they that hunger' Matt, ». and thirst for righteousness, for they shall be filled full." And on the other- side, they that see not their own sinful and damnable estate, but think them selves holy enough, and in good case and condition enough, as they have no spiritual hunger, so shall they not bo fed of God with any spiritual food. For as Almighty God feedcth them that be hungry, so doth he send away empty Lukoi. all that be not hungry. But this hunger and thirst is not easily perceived of the carnal man. For when he heareth the Holy Ghost speak of meat and drink, his mind is by and by in the kitchen and buttery, and he thinketh upon his dishes and pots, 3G- his mouth and his belly. But the scripture in sundry places useth special words, whereby to draw our gross minds from the phantasying of our teeth and belly, and from this carnal and fleshly imagination. For the apostles and disciples of Christ, when they were yet carnal, knew not what was meant by this kind of hunger and meat; and therefore when they desired him to eat, (to withdraw their minds from carnal meat) he said unto them : "I have other meat to eat which you know not." And ,why knew they it not ? Forsooth, because their minds were J°hn »'• gross as yet, and had not received the fulness of the Spirit. And therefore our Saviour Christ, minding to draw them from this grossness, told them of another kind of meat than they phantasied, (as it were) rebuking them, for that they perceived not that there was any other kind of eating and drinking, besides that eating and drinking which is with the mouth and throat.3 Likewise when he said to the woman of Samaria, " Whosoever shall drink Joim iv. of that water that I shall give him, shall never be thirsty again;" they that heard him speak those words, might well perceive that he went about to make them well acquainted with another kind of drinking, than is the drinking with the mouth and throat. For there is no such kind of drink, that with once drinking can quench the thirst of a man's body for ever. Wherefore, in saying he shall never be thirsty again, he did draw their minds from drinking with the mouth unto another kind of drinking, whereof they knew not, and unto another kind of thirsting, wherewith as yet they were not acquainted. And4 also, when our Saviour Christ said, " He that cometh to me shall not hunger, John vt. and he that believeth on me shall never be thirsty ;" he gave them a plain watchword, that there was another kind of meat and drink than that where with he fed them at the other side of the water, and another kind of hungering and thirsting than was the hungering and thirsting of the body. By these words therefore he drove the people to understand another kind of eating and drinking, of hungering and thirsting, than that which belongeth only for the preservation of temporal life. Now then as the thing that comforteth the body is called meat and drink, of a like sort the scripture calleth the same thing that comforteth the soul meat and drink. Wherefore as here before in the first note is declared the hunger andchap. x. drought of the soul, so is it now secondly to be noted, what is the meat, drink, mw spnttuai and food of the soul. soul- The meat, drink, food, and refreshing of the soul is our Saviour Christ, as he said himself: "Come unto me all you that travail and be laden, and Matt. xi. I will refresh you." And, "If any man be dry," saith he, "let him come to John vii. me and drink. He that believeth in me, floods of water of life shall flow out [3 and the throat, 1551.] [4 Also when, 1551.] 40 THE FIRST BOOK 37. [John vi. 1551.] of his belly." And, " I am the bread of life," saith Christ ; " he that cometh to me, shall not be hungry : and he that believeth in me, shall never be dry." For as meat and drink do comfort the hungry body, so doth the death of Christ's body and the shedding of his blood comfort the soul, when she is after her sort hungry. What thing is it that comforteth and nourisheth the body? Forsooth, meat and drink. By what names then shall we call the body and blood of our Saviour Christ (which do comfort and nourish the hungry soul) but by the names of meat and drink? And this similitude caused our Saviour to say : " My flesh is very meat, and my blood is very drink." For there is no kind of meat that is comfortable to the soul, but only the death of Christ's blessed body ; nor no kind of drink that can quench her thirst, but only the blood-shedding of our Saviour Christ, which was shed, for her offences. For as there is a carnal generation, and a carnal feeding and nourish ment ; so is there also a spiritual generation, and a spiritual feeding. And as every man by carnal generation of father and mother, is carnally begotten and born unto this mortal life: so is every good Christian spiritually born by Christ unto eternal life. And as every man is carnally fed and nourished in his body by meat and drink, even so is every good christian man spiritually fed and nourished jn his soul by the flesh and blood of our Saviour Christ. [And as the body liveth by meat and drink, and thereby 'increaseth and groweth from a young babe unto a perfect man, (which thing experience teacheth us ;) so the soul liveth by Christ himself, by pure faith eating his flesh and drinking his blood'.] And this Christ himself teacheth us in this sixth2 of John, saying : " Verily, verily I say unto you, Except ye eat the flesh of the son of man, and drink his blood, you have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life, and I will raise him up at the last day. For my flesh is very meat, and my blood is very drink. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. As the hying Father hath sent me, and I live by the Father; even so he that eateth me, shall live by me." And this St Paul confessed3 himself, saying : " That I have life, I have it by faith in the Son of God. And now it is not I that live, but Christ liveth in me." The third thing to be noted is this, that although our Saviour Christ resembleth his flesh and blood to meat and drink, yet he far passeth and excelleth all corporal meats and drinks. For although corporal meats and corporal food, drinks do nourish and continue our life here in this world, yet they begin not our life. For the beginning of our life we have of our fathers and mothers: and the meat, after we be begotten, doth feed and nourish us, and so preserveth us for a time. But our Saviour Christ is both the first beginner of our spiritual life, (who first begetteth us unto God his Father,) and also afterward he is our lively food and nourishment. Moreover meat and drink do feed4 and nourish only our bodies, but Christ is the true and perfect nourishment both of body and soul. And besides that, bodily food preserveth the life but for a time, but Christ is such a spiritual and perfect food, that he preserveth both body and soul for ever ; as he said Chap. xi. Christ far excelleth all [' This passage is omitted in both the 1551 and 1589 editions, as well as in ed. Embd. 1557. It is here inserted from the original edition of the " Defence."] [2 in the sixth of John, 1551.] [3 confessed of himself, 1551.] [4 doth, 1551.] OF THE SACRAMENT. 41 / unto Martha : " I am a resurrection5 and life. He that believeth in me, although Jonnxi. he die, yet shall he live. And he that liveth and believeth in mo, shall not die for ever." Fourthly it is to be noted, that the true knowledge of these things is chap. m. the true knowledge of Christ, and to teach these things is to teach Christ. The sacra- ITlPtltH were And the believing and feeling of these things is the believing and feeling of ordained to Christ in our hearts. And the more clearly we see, understand, and believe fa'*. these things, the more clearly we see and understand Christ, and have more fully our faith and comfort in him. And although our carnal generation and our carnal nourishment be known to all men by daily experience, and by our common senses; yet this our spiritual generation and our spiritual nutrition be so obscure and hid unto us, that we cannot attain to the true and perfect knowledge and feeling of them, but only by faith, which must be grounded upon God's most holy word and sacraments. And for this consideration our Saviour Christ hath not only set forth these 38. things most plainly in his holy word, that we may hear them with our ears, but he hath also ordained one visible sacrament of spiritual regeneration in water, and another visible sacrament of spiritual nourishment in bread and wine, to the intent, that as much as is possible for man, we may see Christ with our eyes, smell him at our nose, taste him with our mouths, grope him with our hands, and perceive him with all our senses. For as the word of God preached putteth Christ into our ears, so likewise these elements of water, bread, and wine, joined to God's word, do after a sacramental manner put Christ into our eyes, mouths, hands, and all our senses. And for this cause Christ ordained baptism in water, that as surely as we see, feel, and touch water with our bodies, and be washed with water, so assuredly ought we to believe, when we be baptized, that Christ is verily present with us, and that by him we be newly born again spiritually, and washed from our sins, and grafted in the stock of Christ's own body, and be apparelled, clothed, and harnessed with him, in such wise, that as the devil hath no power against Christ, so hath he none against us, so long as we remain grafted in that stock, and be clothed with that apparel, and harnessed with that armour. So that the washing in water of baptism is, as it were, shewing of Christ before our eyes, and a sensible touching, feeling, and groping of him, to the confirmation of the inward faith, which we have in him. And in like manner Christ ordained the sacrament of his body and blood in bread and wine, to preach unto us, that as our bodies be fed, nourished, and preserved with meat and drink, so as touching our spiritual life towards God we be fed, nourished, and preserved by the body and blood of our Saviour Christ; and also that he is such a preservation unto us, that neither the devils of hell, nor eternal death, nor sin, can be able to prevail against us, so long as by true and constant faith we be fed and nourished with that meat and drink. And for this cause Christ ordained this sacrament in bread and wine (which ^J«0ddees^ we eat and drink, and be chief nutriments of our body), to the intent that as ^™^; surely as we see the bread and wine with our eyes, smell them with our noses, eap- s- touch them with our hands, and taste them with our mouths, so assuredly [Rabanusde .~n • . • is ft. i p , instit. clerico- ouffht we to believe that Christ is a spiritual lite and sustenance ot our souls, rum Lib . j. o A cap. 31. Ber- like as the said bread and wine is the food and sustenance of our bodies. ¦ And ^a^ini no less ought we to doubt, that our souls be fed and live by Christ, than f^*™*- [5 I am resurrection, 1551.] [6 is bur spiritual life, 1551.] \ I 42 THE FIRST BOOK that our bodies be fed and live by meat and drink. Thus our Saviour Christ, knowing us to be in this world, as it were, but babes and weaklings in faith, hath ordained sensible signs and tokens whereby to allure and to draw us to more strength and more constant faith in him. So that the eating and drinking of this sacramental bread and wine is, as it were, shewing ' of Christ before our eyes, a smelling of him with our noses, feeling2 and groping of him with our hands, and an eating, chewing, digesting, and feeding upon him to our spi ritual strength and perfection. chap. xhi. Fifthly, it is to be noted, that although there be many kinds of meats thisXra- and drinks which feed the body, yet our Saviour Christ (as many ancient ordained in authors write) ordained this sacrament of our spiritual feeding in bread and bread and ' . . wine. wine, rather than in other meats and drinks, because that bread and wine do most lively represent unto us the spiritual union and knot of all faithful people, 39. as well unto Christ, as also among themselves. For like as bread is made vuftdela- of a great number of grains of corn, ground, baken, and so joined together, TrMtat.vi. that thereof is made one loaf; and an infinite number of grapes be pressed !> together in one vessel, and thereof is made wine; likewise is the whole multi tude of true christian people spiritually joined, first to Christ, and then among themselves together in one faith, one baptism, one Holy Spirit, one knot and bond of love. chap. xiv. Sixthly, it is to be noted, that as the bread and wine which we do eat be turned into our flesh and blood, and be made our very flesh and very chriSfmys- blood, and so be3 joined and mixed with our flesh and blood, that they be ncaibody. ma(je one wh0ie hoc[y together; even so be all faithful Christians spiritually turned into the body of Christ, and so be3 joined unto Christ, and also to gether among themselves, that they do make but one mystical body of Christ, i cor. x. as St Paul saith : " We be one bread and one body, as many as be partakers of one bread and one cup." And as one loaf is given among many men, so Dionysius, that every one is partaker of the same loaf; and likewise one cup of wine cap. 3. is distributed unto many persons, whereof every one is partaker ; even so our Saviour Christ (whose flesh and blood be represented by the mystical bread and wine in the Lord's supper) doth give himself unto all his true members, spiritually to feed them, nourish them, and to give them continual life by him. And as the branches of a tree, or member of a body, if they be dead, or cut off, they neither live, nor receive any nourishment or sustenance of the body or tree ; so likewise ungodly and wicked people, which be cut off from Christ's mystical body, or be dead members of the same, do not spi ritually feed upon Christ's body and blood, nor have any life, strength, or sustentation thereby. chap. xv. Seventhly, it is to be noted, that whereas nothing in this life is more ac umen toeth ^P^le before God, or more pleasant unto man, than christian people to live kXhlp. together quietly in love and peace, unity and concord, this sacrament doth most aptly and effectuously move us thereunto. For when we be made all partakers of this one table, what ought we to think, but that we be all mem bers of one spiritual body, whereof Christ is the head; that we be joined together in one Christ, as a great number of grains of corn be joined to gether in one loaf? Surely, they have very hard and stony hearts, which with these things be not moved: and more cruel and unreasonable be they than brute beasts, that cannot be persuaded to be good to their christian bre thren and neighbours, for whom Christ suffered death, when in this sacra- [l a shewing, 1551.] [2 a feeling, 1551.] [3 be sq, 1551.] OF THE SACRAMENT. 43 ment they be put in remembrance that the Son of God bostowed his life for his enemies. For we see by daily experience, that eating and drinking to gether maketh friends, and continueth friendship : much more then ought the table of Christ to move us so to do. Wild beasts and birds bo made gentle by giving them meat and drink : why then should not christian men wax meek and gentle with this heavenly meat of Christ ? Hereunto we be stirred and moved, as well by the broad and wine in this holy supper, as by the words of holy scripture recited in the same. Wherefore, whoso heart soever this holy sacrament, communion, and supper of Christ will not kindle with love unto his neighbours, and cause him to put out of his heart all envy, hatred, and malice, and to grave in the same all amity, friendship, and con cord, he deceiveth himself, if he think that he hath the Spirit of Christ dwelling within him. But all these foresaid godly admonitions, exhortations, and comforts, do the papists (as much as lieth in them) take away from all christian people by their transubstantiation. For if we receive no bread nor wine in the holy communion, then all 40. these lessons and comforts be gone, which we should learn and receive by oftransub- i i • i • p i ¦ ii n • i • • stantiation eating ot the bread, and drinkmg ol the wine : and that fantastical imagi- d°th clean o D ^ O subvert our nation giveth an occasion utterly to subvert our whole faith in Christ. For gj^u seeing that this sacrament was ordained in bread and wine (which be foods for the body) to signify and declare unto us our spiritual food by Christ; then if our corporal feeding upon the bread and wine be but fantastical, (so that there is no bread nor wine4 there indeed to feed upon, although they appear there to be,) then it doth us to understand, that our spiritual feeding in Christ is also fantastical, and that indeed we feed not of him : which sophistry is so devilish and wicked, and so much injurious to Christ, that it could not come from any other person, but only from the devil himself, and from his special minister antichrist. The eighth thing that is to be noted is, that this spiritual meat of Christ's chap. xvi. body and blood is not received in the mouth, and digested in the stomach, The spiritual i i ii-i • ¦ t • i eating is with (as corporal meats and drmks commonly be,) but it is received with a pure *thh^et'not heart and a sincere faith. And the true eating and chinking of the said11*'11' body and blood of Christ is, with a constant and lively faith to believe, that Christ gave his body, and shed his blood upon the cross for us, and that he doth so join and incorporate himself to us, that he is our head, and we his members, and flesh of his flesh, and bone of his bones, having him dwelling in us, and we in him. And herein standeth the whole effect and strength of this sacrament. And this faith God worketh inwardly in our hearts by his holy Spirit, and confirmeth the same outwardly to our ears by hearing of Ms word, and to our other senses by eating and drinkmg of the sacramental bread and wine in his holy supper. What thing then can be more comfortable to us, than to eat this mea,t, and drink this drink ? whereby Christ certifieth us, that we be spiritually, and truly, fed and nourished by him, and that we dwell in him, and he in us. Can this be shewed unto us more plainly, than when he saith himself, John vi. " He that eateth me shall five by me ?" Wherefore, whosoever doth not contemn the everlasting life, how can he but highly esteem this sacrament? How can he but embrace it as a sure pledge of his salvation? And when he seeth godly people devoutly receive [4 bread and wine, 1551.] 44 THE FIRST BOOK the same, how can he but be desirous oftentimes to receive it with them? Surely no man that well understandeth, and diligently weigheth these things^ can be without a great desire to come to this holy supper. All men desire to have God's favour, and when they know the contrary, that they be in his indignation, and cast out of his favour, what thing can comfort them ? How be their minds vexed ! What trouble is in their con sciences ! All God's creatures seem to be against them, and do make them afraid, as things being ministers of God's wrath and indignation towards them, and rest or comfort can they find none, neither within them, nor without them. And in this case they do hate as well God, as the devil; God, as an un merciful and extreme judge, and the devil as a most malicious and cruel tormentor. And in this sorrowful heaviness, holy scripture teacheth them, that our heavenly Father can by no means be pleased with them again, but by the sacrifice and death of his only-begotten Son, whereby God hath made a per petual amity and peace with us, doth pardon the sins of them that believe in him, maketh them his children, and giveth them to his first-begotten Son Christ, to be incorporate into him, to be saved by him, and to be made heirs 41. of heaven with him. And in the receiving of the holy supper of our Lord, we be put in remembrance of this his death, and of the whole mystery of our redemption. In the which supper is made mention of his testament, and of the aforesaid communion of us with Christ, and of the remission of our sins by his sacrifice upon the cross. Wherefore in this sacrament, (if it be rightly received with a true faith,)' we be assured that our sins be forgiven, and the league of peace and the testament of God is confirmed between him and us, so that whosoever by a true faith doth eat Christ's flesh, and drink his blood, hath everlasting life by him. Which thing when we feel in our hearts at the receiving of the Lord's supper, what thing can be more joyful, more pleasant, or more com fortable unto us? All this to be true is most certain by the words of Christ himself, when he did first institute his holy supper, the night before his death, as it appeareth Lukexxii. as well by the words of the evangehsts, as of St Paul. "Do this," saith Christ* icor.xi. "as often as you drink it, in remembrance of me." And St Paul saith : "As Lukexxii. often as you eat this bread, and drink this cup, you shall shew the Lord's ** Mark viv_ ™ . death until he come." And again Christ .said : " This cup is a new testament in mine own blood, which shall be shed for the remission of sins." This doctrine here recited may suffice for all that be humble and godly, and seek nothing that is superfluous, but that is necessary and profitable : and therefore, unto such persons may be made here an end of this book. But unto them that be contentious papists and idolaters, nothing is enough. And yet, because they shall not glory in their subtle inventions and deceivable doctrine (as though no man were able to answer them), 1 shall desire the readers of patience to suffer me a little while, to spend some time in vain, to confute their most vain vanities. And yet the time shall not be altogether spent in vain, for thereby shall more clearly appear the light from the dark ness, the truth from false sophistical subtleties, and the certain word of God from men's dreams and fantastical inventions. Although I need make no further answer, but the rehearsal of my words, yet thus much will I answer, that where you say, that I speak some words by the way not tolerable, if there had been any such they should not have failed to be expressed and named to their reproach, as other have been. Wherefore the reader may take a '"Mark xiv. OF THE SACRAMENT. 45 day with you before ho believe you, when you reprove mo for using somo intoler able words, and in conclusion name not one of thorn. And as for your catholic confession, that Christ doth indeed feed such as be re generated in him, not only by his body and blood, but also with his body and blood at his holy table, this I confess also : but that he fecdeth Jews, Turks, and infidels, if they receive the sacrament, or that he corporally feedeth our mouths with his flesh and blood, this neither I confess, nor any scripture or ancient writer ever taught ; but they teaoh that he is eaten spiritually in our hearts and by faith, not with mouth and teeth, except our hearts be in our mouths, and our faith in our teeth. Thus you have laboured sore in this matter, and spun a fair thread, and brought InJury to this your first book to a goodly conclusion. For you conclude your book with bias- sacraments. phemous words against both the sacrament of baptism and the Lord's supper, nig gardly pinching God's gifts, and diminishing his liberal promises made unto us in 42. them. For where Christ hath promised in both the sacraments to be assistant with us whole both in body and Spirit (in the one to he our spiritual regeneration and apparel, and in the other to he our spiritual meat and drink), you clip his liberal benefits in such sort, that in the one you make him to give hut only his Spirit, and in the other but only his body. And yet you call your book an explication and assertion of the true catholic faith. Here you make an end of your first hook, leaving unanswered the rest of my hook. D- Smi"'- And yet, forasmuch as Smith husieth himself in this place with the answer thereof, he may not pass unanswered again, where the matter requireth. The words of my book be these. But these things cannot manifestly appear to the reader, except the prin- [Book i.] cipal points be first set out, wherein the papists vary from the truth of God's FouJVrK- word, which be chiefly four. thepap.sts. First, the papists say, that in the supper of the Lord, after the words of Thenrstisofi consecration, (as they call it,) there is none other substance remaining, but the of cndst"06 substance of Christ's flesh and blood, so that there remaineth neither bread to be eaten, nor wine to be drunken. And although there be the colour of • bread and wine, the savour, the smell, the bigness, the fashion, and all other (as they call them) accidents, or qualities and quantities of bread and wine, yet, say they, there is no very bread nor wine, but they be turned into the flesh and blood of Christ. And this conversion they call " transubstantiation," that is to say, " turning of one substance into another substance." And although all the accidents, both of the bread and wine, remain still, yet, say they, the same accidents be in no manner of thing, but hang alone in the air, without anything to stay them upon. For in the body and blood of Christ, say they, these accidents cannot be, nor yet in the air; for the body and blood of Christ, and the air, be neither of that bigness, fashion, smell, nor colour, that the bread and wine be. Nor in the bread and wine, say they, these accidents cannot be ; for the substance of bread and wine, as they affirm, be clean gone. And so there remaineth whiteness, but nothing is white : there remaineth colours, but nothing is coloured therewith: there remaineth roundness, but nothing is round : and there is bigness, and yet nothing is big : there is sweetness, with out any sweet thing ; softness, without any soft thing ; breaking, without any thing broken ; division, without anything divided : and so other qualities and quantities, without anything to receive them. And this doctrine they teach as a necessary article of our faith. But it is not the doctrine of Christ, but the subtle invention of antichrist, first decreed by Innocent the third, and after more at large set forth by school * innocen authors, whose study was ever to defend and set abroad to the world all [: The first is of transubstantiation, 1551] 46 THE FIRST BOOK De summa Trin. et fide catholica.[* Firmiter, paragrapho una.] 43. The second is of the pre sence of Christ in the sacrament. De conseera. dist. i. Ego Bereng.*LegeBoffen.contra (Ecol. in procemio. lib. 3. eorro- borat. 5. * Christ is not corporally in earth. John xvi. Matt. xxvi. such matters as the bishop of Rome had once decreed. And the devil, by his minister antichrist, had so dazzled the eyes of a great multitude of christian people in these latter days, that they sought not for their faith at the clear light of God's word, but at the Romish antichrist, believing whatsoever he prescribed unto them, yea, though it were against all reason, all senses, and God's most holy word also. For else he could not have been very antichrist indeed, except he had been so repugnant unto Christ, whose doctrine is clean contrary to this doctrine of antichrist. For Christ teacheth that we receive very bread and wine in the most blessed supper of the Lord, as sacraments to admonish us, that as we be fed with bread and wine bodily, so we be fed with the body and blood of our Saviour Christ spiritually : as in our baptism we receive very water, to signify unto us, that as water is an element to wash the body outwardly, so be our souls washed by the Holy Ghost inwardly. The second principal thing, wherein the papists vary from the truth of God's word, is this : They say, that the very natural flesh and blood of Christ, which suffered for us upon the cross, and sitteth at the right hand of the Father in heaven, is also really, substantially, corporally, and naturally, in or under the accidents of the sacramental bread and wine, which they call the forms of bread and wine. And yet here they vary not a little among themselves, for some say, that the very natural body of Christ is there, but hot naturally, nor sensibly. And other say, that it is there naturally and sensibly, and of the same bigness and fashion that it is in heaven, and as the same was born of the blessed virgin Mary, and that it is there broken and torn in pieces with our teeth. And this appeareth partly by the school authors, and partly by the confession of Berengarius1, which Nicholas the second constrained him to make, which was this : That of the sacraments of the Lord's table the said Berengarius should promise to hold that faith which the said pope Nicholas and his council held, which was, that not only the sacraments of bread and wine, but also the very flesh and blood of our Lord Jesus Christ are sensibly handled of the priest in the altar, broken and torn with the teeth of the faithful people. But the true catholic faith, grounded upon God's most infallible word, teacheth us, that our Saviour Christ (as concerning his man's nature and bodily presence) is gone up unto heaven, and sitteth at the right hand of his Father, and there shall he tarry until the world's end, at what time he shall come again to judge both the quick and the dead, as he saith himself in many scriptures : " I forsake the world," saith he, " and go to my Father." And in another place he saith : " Tou shall ever have poor men among you, but me shall not you2 ever have." And again he [' Ego Berengarius indignus sancti Mauritii Andegavensis ecclesia? Diaconus cognoscens veram, catholicam, et apostolicam fidem, anathematizo omnem haeresim, praecipue earn, de qua hactenus infamatus sum : quas astruere conatur panem et vinum, quae in altari ponuntur, post consecrationem solummodo sacramentum, et non verum corpus et sanguinem Domini nostri Jesu Christi esse, nee posse sensualiter, nisi in solo Sacramento, manihus sacerdotum tractari, vel frangi, aut fidelium denti- bus atteri. Consentio autem sanctte Romano; et apostolica? Sedi : et ore et corde profited' de sacra- mentis Dominica? mensae eandem iidem me tenere, quam dominus et venerabilis Papa Nicolaus et haec sancta Synodus auctoritate evangelica et apos- tolica tenendam tradidit, mihique firmavit : scilicet panem et vinum, quae in altari ponuntur, post con secrationem non solum sacramentum, sed etiam verum corpus et sanguinem Domini nostri Jesu Christi esse, et sensualiter, non solum Sacramento, sed in veritate manibus sacerdotum tractari, frangi, et fidelium dentibus atteri : jurans per sanctam et homousion Trinitatem, per hasc sacrosancta Christi evangelia. Eos vero, qui contra hanc fidem vene- rint, cum dogmatibus et sectatoribus suis aeterno anathemate dignos esse pronuntio. Quod si ego ipse aliquando contra hasc aliquid sentire aut prav dicare praesumpsero, subjaceam canonnm severitati. Lecto et perlecto sponte subscripsi Corpus Juris Canonici. Gratiani Decreti tertia pars. " De Con- secrat." Dist. n. c. xiii. cols. 1932, 3. Ed. Lugd. 1618.] [2 you shall not, 1551.] OF THE SACRAMENT. 47 saith : "Many hereafter shall come and say, look hero is Christ, or look there Matt. xxw. he is, but believe them not." And St Peter saith in the Acts, that "heaven must Acts Hi. receive Christ until the time that all things shall be restored." And St Paul, writing to the Colossians, agreeth hereto, saying : " Seek for things that be coi. in. above, where Christ is sitting at the right hand of the Father." And St Paul, speaking of the very sacrament, saith : " As often as you shall eat this 1 cor. xi. bread, and drink this cup, shew forth the Lord's death until he como." " Till he come," saith St Paul, signifying that he is not there corporally present. For what speech were this, or who useth of him that is already present to say, "until he come?" For, " until he come3," signifieth that he is not yet present. This is the catholic faith, which we learn from our youth in our common creed, and which Christ taught, the apostles followed, and the martyrs confirmed with their blood. And although Christ in his human nature, substantially, really, corporally, naturally, and sensibly, be present with his Father in heaven, yet sacramentally and spiritually he is here present4. For in water, bread, and wine, he is pre sent, as in signs and sacraments ; but he is indeed spiritually in those faithful, christian people, which according to Christ's ordinance be baptized, or receive the holy communion, or unfeignedly believe in him. Thus have you heard the second principal article, wherein the papists vary from the truth of God's word and from the catholic faith, Now the third thing, wherein they vary, is this. The papists say, that evil and ungodly men receive in this sacrament the 44. very body and blood of Christ, and eat and drink the selfsame thing that that evu men the good and godly men do. But the truth of God's word is contrary, that the very body all those that be godly members of Christ, as they corporally eat the bread christ- and drink the wine, so spiritually they eat and drink Christ's very flesh and blood. And as for the wicked members of the devil, they eat the sacramental bread, and drink the sacramental wine, but they do not spiritually eat Christ's flesh, nor drink his blood, but they eat and drink their own damnation. The fourth thing, wherein the popish priests dissent from the manifest The fourth is word of God, is this. They say that they offer Christ every day for remission "acrifice o/ of sin, and distribute by their masses the merits of Christ's passion. But the prophets, apostles, and evangehsts, do say that Christ himself in his own person made a sacrifice for our sins upon the cross, by whose wounds all our diseases were healed, and our sins pardoned ; and so did never no priest, man, nor creature, but he, nor he did the same never more than once. And the benefit hereof is in no man's power to give unto any other, but every man must receive it at Christ's hands himself, by his own faith and behef, as the Abacuk a. prophet saith. Here Smith findeth himself much grieved at two false reports, wherewith he saith * d. smith. that I untruly charge the papists. One, when I write that some say, that the very thatcSt is natural body of Christ is in the sacrament naturally and sensibly; which thing Smith the"acra- '" utterly denieth any of them to say, and that I falsely lay this unto their charge. And ment moreover it is5 very false, saith he, that you lay unto our charges, that we say, that Christ's body is in the sacrament as it was born of the virgin, and that it is broken and torn in pieces with our teeth. This also Smith saith6 is a false report of me. But whether I have made any untrue report or no, let the books be judges. As [3 until I come, 1551.] [* He is here present in water, bread, and wine, as in signs and sacraments, but he is indeed spiritu ally in the faithful christian people, 1551.] f5 it is also very false, 1551.] [6 saith Smith, 1551.] THE FIRST BOOK A manifest, falsehood in 45. touching the first, the bishop writeth thus in his hook of the Devil's Sophistry, the fourteenth leaf: "Good men were never offended with breaking of the host, which they daily saw, being also persuaded Christ's body to he present in the sacrament naturally and really." And in the eighteenth leaf he saith these words: "Christ, God and man, is naturally present in the sacrament." And in ten or twelve places of this, his last book, he saith, " that Christ is present in the sacrament ' naturally,' ' corporally,' ' sensibly,' and ' carnally,' as shall appear evidently in the reading thereof." So that I make no false report herein, who report no otherwise1 than the papists have written and published openly in their books. And it is not to he passed over, but worthy to be noted, how manifest falsehood ofXbSi? 's usec* m tne Panting of this bishop's book, in the one hundred and thirty-sixth leaf. op's book. p0r where the bishop wrote (as I have two copies to shew, one of his own hand, and another exhibited hy him in open court before the king's commissioners), that Christ's body in the sacrament is truly present, and therefore really present, corporally also, and naturally; the printed hook now set abroad hath changed this word "naturally," and in the stead thereof hath put these words, "hut yet supernaturally," corrupting and manifestly falsifying the bishop's book". Who was the author of this untrue act, I cannot certainly define ; hut if conjectures may have place, I think the bishop himself would not command to alter the book in the printing, and then set it forth with this title, that it was the same hook that was exhibited by his own hand, for his defence, to the king's majesty's commissioners at Lambeth. And I think the printer, being a Frenchman, would not have enterprised so false a deed of his own head, for the which he should have no thanks at all, but be accused of the author as a falsifier of his book. Now forasmuch as it is not like, that either the bishop or the printer would play any such pranks, it must then he some other, that was of counsel in the printing of the book; which being printed in France (whither you be now fled from your own native country), what person is more like to have done such a noble act than you ? who being so full of craft and untruth in your own country, shew yourself to be no changeling, wheresoever you be come. And the rather it seemeth to me to be you than any other person, because that the book is altered in this word " naturally," upon which word standeth the reproof of your saying. For he saith that Christ is in the sacrament "naturally," and you deny that any man so saith, hut that Christ is there "supernaturally." Who is more like therefore to change in his book "natu rally" into "supernaturally'' than you, whom the matter toucheth, and no man else? But whether my conjectures be good in this matter I will not determine, but refer it to the judgment of the indifferent reader. Now as concerning the second untrue report, which I should make of the papists, with teeth°in ^ ^ave aUeged the words of Berengarius' recantation, appointed by pope Nicholas mJntaera' tiie second, and written De consecrat. dist. 2, which be these, " that not only the sacra ments of bread and wine, but also the very flesh and blood of our Lord Jesu Christ, are sensibly handled of the priest in the altar, broken, and torn with the teeth of the faithful people." Thus the reader may see that I misreport not the papists, nor charge them with any other words than they do write; that is to say, "that the body of Christ is naturally and sensibly in the sacrament, and broken and torn in pieces with our teeth." " But," saith Smith, " the meaning of Berengarius in his recantation was otherwise, that the forms of bread3 and wine are broken and torn with our teeth, but Christ is received wholly, without breaking of his body, or tearing with our teeth." Well, whatsoever the meaning of Berengarius was, his words be as I report ; so that I make Some say that Christ is [' none otherwise, 1551.] [2 In the 1551 edition of Winchester's Expli cation, p. 136, the passage is thus given : " It is truly present, and therefore really present, corpo rally also, and but yet supernaturally, with relation to the truth of the body present, and not to the manner of presence, which is spiritual." The reader, however, is directed in the "certain faults escaped in the printing," appended to the beginning of the book, to read " naturally " for "supernatu rally." Cranmer's version of these renderings, it is evident, is the only one which can make the sense clear and distinct.] [3 the forms only of bread, 1551.] OF THE SACRAMENT. 49 no false report of the papists, nor untruly charge them with that they say not. But how should men know what tho papists mean, when they say ono thing, and mean another ? For Berengarius said, " that not only the sacraments he broken and torn with our teeth," and you say he meant contrary, " that only tho sacraments he broken and torn with our teeth." Berengarius said, "that also the very flesh and blood of Christ he broken and torn," and you say he meant clean contrary, "that the flesh and blood of Christ be not broken and torn." Well, then would I fain learn, how it may he known what tho papists mean, if they mean yea, when thoy say nay, and mean nay, when they say yea. And as for St John Chrysostom, and other old authors, by whom you would ex cuse this manner of speech, they help you herein nothing'1 at all. For not one of them speak after this sort that Berengarius doth. For although they say sometimes that 46. we see Christ, touch him, and break him, (understanding that speech not of Christ himself, but of the sacraments which represent him,) yet they use no such form of speech as was prescribed to Berengarius, that we see, feel, and break, not only the sacraments, but also Christ himself. And likewise of Loth', Abraham, Jacob, Joshua, Mary Magdalene, and the apostles, whom you bring forth in this matter, there is no such speech in the scripture as Berengarius useth. So that all these things be brought out in vain, having no colour to serve for your purpose, saving that something you must say to make out your book. And as for all the rest that you say in this process, concerning the presence of Christ visible and invisible, needeth no answer at all, because you prove nothing of all that you say in that matter, which may easily therefore b he denied by as good authority as you affirm the same. And yet all the old writers that speak of the diversity of Christ's substantial presence and absence, declare this diversity to be in the diversity of his two natures, (that in the nature of his humanity he is gone hence, and present in the nature of his divinity,) and not that in divers respects and qualities of one nature he is both present and absent ; which I have proved in my third book, the fifth chapter. And forasmuch as you have not brought one author for the proof of your saying, but your own hare words, nor have answered to the authorities alleged by me in the foresaid place of my third book, reason would that my proofs should stand and have place, until such time as you have proved your sayings, or brought some evident matter to improve mine. And this, I trust, shall suffice to any indifferent reader, for the defence of my first hook. WINCHESTER. Wherein I will keep this order. First, to consider the third book, that speaketh against the faith of tlie real presence of Chrisfs most precious body and blood in the sacrament: then against the fourth, and so return to the second, speaking of transubstantiation, whereof to talk, the real presence not being discussed, were clearly superfluous. And finally, I will somewhat say of the fifth book also. CANTERBURY. But now to return to the conclusion of the bishop's hook. As it began with a why the or- marvellous sleight and subtlety, so doth he conclude the same with a like notable took waj subtlety, changing the order of my books, not answering them in such order as I the bishop! wrote them, nor as the nature of the things requireth. For seeing that, by all men's confessions, there is bread and wine before the consecration; the first thing to be discussed in this matter is, whether the same bread and wine remain still after the consecration, as sacraments of Christ's most precious body and blood. And next, by order of nature and reason, is to be discussed, whether the body and blood of Christ, [4 nothing herein, 1551.] I [6 which may therefore easily, 1551.] [6 i.e. Lot.] I r 1 4 [cranmer. J 50 THE FIRST BOOK OF THE SACRAMENT. represented by those sacraments, be present also with the said sacraments: and what manner of presence Christ hath, both in the sacraments, and iri them that receive the sacraments. But for what intent the bishop changed this order, it is easy to perceive. For he saw the matter of transubstantiation so flat and plain against him, that it was 47. hard for him to devise an answer in that matter, that should have any appearance of truth, but all the world should evidently see him clearly overthrown at the first onset. Wherefore he thought, that although the matter of the real presence hath no truth in it at all, yet forasmuch as it seemed to him to have some more appearance of truth than the matter of transubstantiation hath, he thought best to begin with that first, trusting so to juggle in the matter, and. to dazzle the eyes of them that be simple and ignorant, and specially of such as were already persuaded in the matter, that they should not well see nor perceive his legerdemain. And when he had won credit with them in that matter, by making them to wonder at his crafty juggling, then thought he, it should he a fit and meet time for him to bring in the matter of transubstantiation. For when men be amazed, they do wonder rather than judge: and when they be muffled and blindfolded, they cannot find the right way, though they seek it never so fast, nor yet follow it, if it chance them to find it ; but give up clearly their own judgment, and follow whomsoever they take to be their guide. And so shall they lightly follow me in this matter of transubstan tiation, (thought the bishop,) if I can first persuade them and get their good wills in the real presence. This sleight and subtlety thou mayest judge certainly, good reader, to be the cause, and none other, wherefore the order of my book is changed with out ground or reason. The end of the first book. 51 THE CONFUTATION OF THE THIRD BOOK. [WINCHESTER.] IN the beginning of tlie third book, the author hath thought good to note certain differences, 48. which I will also particularly consider. It followeth in him thus. Orig. Ed!""' " They teach that Christ is in tlie bread and wine : but we say, according to the truth, that ls6 ^ he is in them that worthily eat and drink the bread and wine." Note here, reader, even in tlie entry of the comparison of these differences, how untruly rihe answer, the true faith of tlie church is reported, which doth not teach tliat Christ is in the bread and iurltrue're- wine (which was the doctrine of Lutlier) ; but the true faith is, that Chrisfs most precious port' body and blood is, by the might of his word and determination of his will, which lie declareth by his word, in his Iwly supper present under form of bread and wine. The substance of which natures of bread and wine is converted into his most precious body and blood, as it is truly believed and taught in tlie catholic church, of which teaching this author cannot be ignorant. So as tlie author of this book reporteth an untruth wittingly against his conscience, to say tliey teach (calling them papists) that Christ is in tlie bread and wine, but they agree in form of teaching with that tlie church of England teacheth at this day, in tlie distribution of the holy *The teaeh- communion, in that it is there said, the body and blood of Clirist to be under the form of even at this bread and wine. And thus much serveth for declaration of tlie wrong and untrue report church 'of of the faith of the catholic church, made of this author in the setting forth of this difference aoiethwith on that part, which it pleasefh him to name papists. tho' calleth And now to speak of the other part of the difference on tlie author's side, when he would papas'. tell what he and his say, he conveyeth a sense craftily in ivords to serve for a difference, such *Crafty con- as no catholic man would deny. For every catholic teacher granteth, that no man can receive speech by worthily Chrisfs body1 and blood in the sacrament, unless lie hath by faith and charity Christ dwelling in him. For otherwise, such one as hath not Christ in him, receiveth Chrisfs body in the sacrament unworthily, to his condemnation. Clirist cannot be received worthily, but "Worthy re- ceivinff of into his own temple, which be ye, Saint Paul saith ; and yet, he that hath not Clirisfs Spirit Christ^ pre- in him, is not his. As for calling it bread and wine, a catholic man forbeareth not that and blood. name, signifying what those creatures were before the consecration in substance. Wherefore 1 Cor. vi. appeareth, how tlie author of this book, in the lieu and place of a difference, which he pretendefh he would shew, bringefh in that under a " but", which every catholic man must needs confess, that Christ is in them who worthily eat and drink the sacrament of his body and blood, or the bread and wine, as this author speaketh. But as2 this author would have spoken plainly, and compared truly the difference of the *A difference -, . i i 7 7 i t- should be of two teachings, he should in tlie second part have said somewhat contrary to that the catholic contraries church teacheth, which he doth not; and therefore as he sheweth untruth in the first report, so he sheweth a sleight and shift in the declaration of the second part, to say that repugneth not to the first matter, and that no catholic man will deny, considering the said two teachings be not of one matter, nor shoot not, (as one might say,) to one mark. For the first part is of the substance of tlie sacrament to be received, where it is truth, Christ to be present, God and man. The second part is of Chrisfs spiritual presence in the man that receiveth, which indeed must be in him before he receive the sacrament, or he cannot receive tlie sacrament worthily, as before3 is said, which tivo parts may stand well without any repugnancy ; and so both the differences thus taught make but one catholic doctrine. Let us see what the author saith further. CANTERBURY. Now the crafts, wiles, and untruths of the first book being partly detected, after I have also answered to this book, I shall leave to the indifferent reader to judge 49. whether it be of the same sort or no. But before I make further answer, I shall [> Christ's precious body, 1551.] [2 But and this author, 1551.] [3 Afore, 1551.] 4—2 52 THE THIRD BOOK. [Bookiii.i"| Chap. i. The presence of Christ in the sacra ment. Christ cor porally is as cended into heaven. Acts iii. Chap. it. The differ ence between the true and The first com. parison. rehearse the words of mine own third book, which you attempt next, out of order, to impugn. My words be these: Now this matter of transubstantiation being, as I trust, sirfnciently resolved, (which is the first part before rehearsed, wherein the papistical doctrine varieth from the catholic truth,) order requireth next to entreat of the second part, which is of the manner of the presence of the body and blood of our Saviour Christ in the sacrament thereof; wherein is no less contention than in the first part. For a plain explication whereof, it is not unknown to all true faithful christian people, that our Saviour Christ, (being perfect God, and in all things equal and coeternal with his Father,) for our sakes became also a perfect man, taking flesh and blood of his blessed mother and virgin Mary, and, saving sin, being in all things like unto us, adjoining unto his divinity a most perfect soul [and a most perfect body : his soul being endued with life, sense, will, reason, wisdom, memory, and all other things required to the perfect soul2] of man : and his body being made of very flesh and bones, not only having all members of a perfect man's body, in due order and proportion, but also being subject to hunger, thirst, labour, sweat, wea riness, cold, heat, and all other like infirmities and passions of a man, and unto death also, and that the most vile and painful upon the cross; and after his death he rose again, with the selfsame visible and palpable body, and appeared therewith, and shewed the same unto his apostles, and especially to Thomas, making him to put his hands into his side, and to feel his wounds. And with the selfsame body he forsook this world, and ascended into heaven, (the apostles seeing and beholding his body when it ascended,) and now sit teth at the right hand of his Father, and there shall remain until the last day, when he shall come to judge the quick and dead. This is the true catholic faith, which the scripture teacheth, and the universal church of Christ hath ever believed from the beginning, until within these four or five hundred years last passed, that the bishop of Rome, with the assistance of his papists, hath set up a new faith and behef of their own devising, that the same body, really, corporally, naturally, and sensibly, is in this world still, and that in an hundred thousand places at one time, being inclosed in every pix, and bread consecrated. And although we do affirm (according to God's word), that Christ is in all persons that truly believe in him, in such sort, that with his flesh and blood he doth spiritually nourish3 and feed them, and giveth them everlasting life, and doth assure them thereof, as well by the promise of his word, as by the sacramental bread and wine in his holy supper, which he did insti tute for the same purpose; yet we do not a little vary from the heinous errors of the papists. For they teach, that Christ is in the bread and wine ; but we say (according to the truth), that he is in them that worthily eat and drink the bread and wine. Here it pleaseth you to pass over all the rest of my sayings, and to answer only to the difference between the papists and the true catholic faith. Where in the first4 ye find fault that I have untruly reported the papistical faith, (which you call5 the faith of the church,) which teacheth not, say you6, that Christ is in the bread and wine, but under the forms of bread and wine. But to answer you7, I say, that the [' In the original edition this is the heading of the third hook: "The third book teacheth the manner how Christ is present in his supper."] [2 This passage appears only in the edition, 1551, being entirely omitted in that of 1580.] [3 Nourish them, and, 1551.] [4 Wherein first ye find, 1551.] f6 He calleth, 1551.] [6 Saith he, 1551.] [' To arjswer him, 1551.] OF THE PRESENCE OF CHRIST. 5!.J papists do teach, that Christ is in the visible signs, and whether they list to call them bread and wine, or the forms of broad and wine, all is one to mo ; for tho truth is, that he is neither corporally in the bread and wine, nor in or under the forms and figures of them, but is corporally in hcavon, and spiritually in his lively members, bO. which be his temples where he inhabiteth. And what untrue report is this, when I Misreport of speak of bread and wine to the papists, to speak of them in the same senso that the wine for the papists mean, taking bread and wine for tho forms and accidents of bread and wine? figures of And yourself also do teach, to understand by the bread and wine, not their sub stances, but accidents. And what have I offended then, in speaking to you after your own manner of speech, which yourself doth approve and allow by and by after, saying these words? "As for calling it bread and wine, a catholic man forheareth not that name." If a catholic man forheareth not that name, and catholic men he true men, then true men forbear not that name. And why then charge you me with an untruth, for using that name, which you use yourself, and affirm catholic men to use ; but that you he given altogether to find faults rather in other, than to amend your own, and to reprehend that in me, which you allow in yourself and other, and. pur posely will not understand my meaning, because ye would seek occasion to carp and controul ? For else what man is so simple that readeth my book, hut he may know well, that I mean not to charge you for affirming of Christ to be in the very bread and wine? For I know that you say, there is neither bread nor wine, (although you say untruly therein ;) but yet forasmuch as the accidents of bread and wine you call bread and wine, and say that in them is Christ, therefore I report of you, that you say Christ is in the bread and wine, meaning, as you take bread and wine, the accidents thereof. Yet D. Smith was a more indifferent reader of my book than you in this place, Smyth. who understood my words as I meant and as the papists use, and therefore would not purposely calumniate and reprehend that was well spoken. But there is no man so dull as he that will not understand. For men know that your wit is of as good capacity as D. Smith's is, if your will agreed to the same. But as for any untrue report made by me herein willingly against my conscience (as you untruly report of me), by that time8 I have joined with you throughout your book, you shall right well perceive, I trust, that I have said nothing wittingly, but that my conscience shall be able to defend at the great day, in the sight of the everliving God, and that I am able before any learned and indifferent judges to justify by holy scriptures, and the ancient doctors of Christ's church, as I will appeal the consciences of all godly men, that be any thing indifferent, and ready to yield to the truth, when they read and consider my book. And as concerning the form of doctrine used in this church of England in the The book of holy communion, that the body and blood of Christ be under the forms of bread and prayer. wine, when you shall shew the place where this form of words is expressed, then shall you purge yourself of that, which in the meantime I take to he a plain untruth. Now for the second part of the difference, you grant that our doctrine is true, The second that Christ is in them that worthily eat and drink the bread and wine ; and if it par differ not from yours, then let it pass as a thing agreed upon hy both parties. And yet if I would captiously gather of your words, I could as well prove by this second part, that very bread and wine be eaten9 and drunken after consecration, as you could prove by the first, that Christ is in the very bread and wine. And if a catholic SI. man call that bread and wine10, (as you say in the second part of the difference,) what meant you then in the first part of this difference, to charge me with so heinous a crime (with a note to the reader), as though I had sinned against the Holy Ghost, because I said, " that the papists do teach that Christ is in the bread and wine ? " Do not you affirm here yourself the same that I report ? that the papists (which you call the catholics), do not forbear to call the sacrament, (wherein they put the real and [8 By that time that I have, 1551.] [9 Ed. 1551, omits the words "eaten and".] [I0 Called bread and wine, 1551.] 54 THE THIRD BOOK. •The differ ence. Bepugnan- 52. corporal presence,) bread and wine ? Let the reader now judge, whether you be caught in your own snare or no. But such is the success of them that study to wrangle in words, without any respect of opening the truth. But letting that matter pass, yet we vary from you in this difference. For we say not, as you do, that the body of Christ is corporally, naturally, and carnally, either in the bread and wine, or forms of bread and wine, or in them that eat and drink thereof. But we say, that he is corporally in heaven only, and spiritually in them that worthily eat and drink the bread and wine. But you make an article of the faith, which the old church never believed nor heard of. And where you note in this second part of the difference a sleight and craft, as you note an untruth in the first ; even as much craft is in the one as untruth in the other, being neither sleight nor untruth in either of both. But this sleight, say you, I use, putting that for a difference, wherein is no difference at all, but every catholic man must needs confess. Yet once again, there is no man so deaf as he that will not hear, nor so blind as he that will not see, nor so dull as he that will not under stand. But if you had indifferent ears, indifferent eyes, and indifferent judgment, you might well gather of my words a plain and manifest difference, although it be not in such terms as contenteth your mind. But because you shall see that I mean no sleight nor craft, hut go plainly to work, I shall set out the difference truly as I meant, and in such your own terms as I trust shall content 1 you, if it be possible. Let this therefore be the difference. They say that Christ is corporally under, or in the forms of bread and wine : we say, that Christ is not there, neither corporally, nor spiritually; but in them that worthily eat and drink the bread and wine, he is spiritually, and corporally in heaven2. Here, I trust, I have satisfied, as well the untrue report wittingly made, as you say, in the first part of the difference against my conscience, as the craft and sleight used in the second part. But what be you eased now by this ? We say as the scripture teacheth, that Christ is corporally ascended into heaven, and nevertheless he is so3 in them that worthily eat the bread and drink the wine, given and distributed at his holy supper, that he4 feedeth and nourisheth them with his flesh and blood unto eternal life. But we say not (as you do, clearly without ground of scripture), that he is cor porally under the forms of bread and wine, where his presence should be without any profit or commodity, either to us, or to the bread and wine. And here in this difference, it seemeth that you have either clearly forgotten, or negligently overshot yourself, uttering that thing unawares which is contrary to your whole book. For the first part (which is of the being of Christ in the sacramental bread and wine,) is of the substance of the sacrament to be received, say you, where it is true, Christ to be present God and man. The second part, say you, which is of the being of Christ in them that worthily eat and drink the bread and wine, is of Christ's spiritual presence. Of your which words6 I see nothing to be gathered, but that as concerning his substantial presence, Christ is received into the sacramental bread and wine; and as for them that worthily receive the sacrament, he is in them none otherwise than after a spiritual presence : for else why should ye say, that the second part is of Christ's spiritual presence, if it be as well of his corporal, as of his" spiritual presence? Wherefore, by your own words, this difference should be under standed of two different beings of Christ, that in the sacrament he is by his substance, and in the worthy receivers spiritually, and not by his substance ; for else the differences repugn not, as you object against me. Wherefore either you write one thing and mean another, or else, as you write of other, God so hlindeth the adversaries of the truth, that in one place or other they confess the truth unawares. Now follow my words in the second comparison. [' 1 trust to content you, 1551.] [2 He is spiritually, but not corporally, 1551.] [' Ed. 1551, entirely omits the words, "corpo rally ascended into heaven, and nevertheless he is so."] [' Ed. 1551, omits the words " that he ", and adds, " in whom he is not in vain but, ".] [5 Of which your words, 1551.] [8 Ed. 1551, omits "of his."] OF THE PRESENCE OF CHRIST. 55 They say, that when any man eateth the bread, and drinketh tho cup, ^"JJJJJJ Christ goeth into his mouth or stomach with the bread and wine, and no further. But we say, that Christ is in the whole man, both in body and soul of him that worthily eateth the bread, and drinketh tho cup, and not in his mouth or stomach only. WINCHESTER. In this comparison, the author termeth tlie true catholic teaching at his pleasure, to bring it in contempt : which doing in rude speech would be called otherwise than I will term it. Truth it is, as St Augustine saith, we receive in tlie sacrament the body of Christ with our mouth; and such speech other use, as a book set forth in tlie archbishop of Canterbwnfs name, called a Catechism, willeth children to be taught that they receive with their bodily mouth the body and blood of Clirist : which I allege, because it shall appear it is a teaching set forth among us of late, as hath been also, and is by the book of common prayer, being the most true catholic doctrine of the substance of tlie sacrament, in that it is there so catholicly spoken of: which book this author doth after specially allow, howsoever all tlie sum of his teaching doth improve it in that point. So much is he contrary to himself in this work, and here in this place, not caring what he saith, reporteth such u, teaching in the first part of this difference, as I have not heard of before. There was never man of learning that I have read termed the matter so, that Christ goeth into the stomach of the man that received'', and no further. For that is written contra Stercoranistas, is nothing to this teaching; nor the speech of any gloss, * A sect re- if there be any such, were herein to be regarded. The catholic doctrine is, tliat by the holy were called communion in the sacrament we be joined to Christ really, because we receive in the holy supper the most precious substance of his glorious body, which is a flesh giving life. And that is not digested into our flesh, but worketh in us and attempereth by heavenly nurture our body and soul, being partakers of his passion, to be conformable to his will, and by such spiritual food to be made more spiritual. In the receiving of which food in the most blessed sacrament, our body and soul, in them that duly communicate, work together in due order, without other dis cussion of the mystery than God hath appointed; that is to say, the soul to believe as it is taught, and the body to do as God hath ordered, knowing that glorious flesh by our eating cannot be consumed or suffer, but to be most profitable unto such as do accustome worthily to receive the same. But to say that the church teacheth how we receive Christ at our mouth, and he goeth into our stomach and no further, is a report which by the just judgment of God is suffered to come *out of the mouth of them that fight against the truth in this most high mystery. Now where this author in the second part, by an adversative with a " but" to make the comparison, telleth what he and his say, he telleth in effect that which every catholic man must needs 63. and doth confess. For such as receive Chrisfs most precious body and blood in the sacrament worthily, they have Christ dwelling in them, who comforteth both body and soul; which tlie church hath ever taught most plainly. So as this comparison of difference in his two parties is made of one open untruth, and a truth disguised, as though it were now first opened by this author and his; which manner of handling declareth what sleight and shift is used in the matter. CANTERBURY. In the first part of this comparison I go not about to term the true catholic faith, for the first part in all the comparisons is the papistical faith, which I have termed none otherwise than I learned of their own terming ; and therefore if my terming please you not (as indeed it ought to please no man), yet lay the blame in them that were the authors and inventors of that terming, and not in me, that against them do use their own terms, terming the matter as they do themselves, because they should not find fault with me, as you do, that I term their teaching at my pleasure. And as for receiving of the body of Christ with our mouths, truth it is, that St Augustine, Ambrose, Chrysostom, and other use such speeches, that we receive the body of Christ with our mouths, see him with our eyes, feel him with our hands, break him and tear him with our teeth, eat him and digest him, (which speech I have [7 Receiveth, 1551.] 56 THE THIRD BOOK. The book of common prayer. That the pa pists say, that Christ goeth no further than the mouth or stomach. Thomas Bo- naventura. •ReadSmith, folio 64. Hugo. Inno- centius III. *Lib. cap. 15. 54. The second part. Innocentius111. also used in my catechism ;) but yet these speeches must be understand figuratively, (as I have declared in my fourth hook, the eighth chapter, and shall more fully declare hereafter,) for we do not these things to the very body of Christ, but to the bread whereby his body is represented. And yet the book of common prayer neither useth any such speech nor giveth any such doctrine, nor I in no point improve that godly hook, nor vary from it. But yet glad am I to hear that the said book liketh you so well, as no man can mislike it, that hath any godliness in him joined with knowledge. But now to come to the very matter of this article : it is marvel that you never read, that Christ goeth into the mouth or stomach of that man that receiveth, and no further, being a lawyer, and seeing that it is written in the gloss of the law, De consecrat. dist. 2. Tribus gradibus, in these words : " It is certain that as soon as the forms be torn with the teeth, so soon the body of Christ is gone up into heaven1." And in the chapter, Non iste", is another gloss to the same purpose. And if you had read Thomas de Aquino and Bonaventure, great clerks and holy saints of the pope's own making, and other school-authors, then should you have known what the papists do say in this matter. For some say, that the body of Christ remaineth so long as the form and fashion of bread remaineth, although it be in a dog, mouse, or in the jakes. And some say, it is not in the mouse nor jakes, but remaineth only in the person that eateth it, until it be digested in the stomach, and the form of bread be gone. Some say, it remaineth no longer than the sacrament is in the eating, and may he felt, seen, and tasted in the mouth. And this, besides Hugo, saith pope Innocentius himself, who was the best learned and the chief doer in this matter of all the other popes. Read you never none of these authors, and yet take upon you the full knowledge of this matter? Will you take upon you to defend the papists, and know not what they say ? Or do you know it, and now he ashamed of it, and for shame will deny it ? And seeing that you teach, that " we receive the body of Christ with our mouths," I pray yon, tell whether it go any farther than the mouth or no ? and how far it goeth ?— * that I may know your judgment herein : and so shall you be charged no further than with your own saying, and the reader shall perceive what excellent knowledge you have in this matter. And where you say, "that to teach that we receive Christ at our mouth, and he goeth into our stomach, and no further, cometh out of the mouth of them that fight against the truth in this most high mystery:" here, like unto Caiphas, you prophesy the truth unawares. For this doctrine cometh out of the mouth of none, but of the papists, which fight against the holy catholic truth of the ancient fathers, saying, that Christ tarrieth no longer than the proper forms of bread and wine remain, which cannot remain after perfect digestion in the stomach. And I say not that the church teacheth so, as you feign me to say, but that the papists say so. Wherefore I should3 wish you to report my words as I say, and not as you imagine me to say, lest you hear again (as you have heard heretofore), of your wonderful learning and practice in the devil's sophistry. Now as concerning the second part of this comparison, here you grant that my saying therein is true, and that every catholic man must needs, and doth confess the same. By which your saying, you must also condemn almost all the school-authors and lawyers, that have written of this matter, with Innocent the third also, as men not catholic, because they teach that Christ goeth no further, nor tarrieth no longer, than the forms of bread and wine go, and remain in their proper kind. [! "Certum est, quod species quam cito dentibus teruntur, tam cito in ccelum rapitur corpus Christi." Corpus Juris Canonici : Decreti tertia pars : "de consecrat." Dist. II. " Tribus gradibus," col. 1922. Lugduni, .1618. ] [2 "Hug. species tamen bene vadunt in corpus. Sed nunquid ibi est sacramentum ? Non, quia desi- nit ibi esse corpus Christi : et tandiu est ibi sacra- mentum, quandiu est corpus Christi, Sed quandiu hoc sit, id est, usque ad quern locum procedat per gulam, nescio. Sed licet non sit sacramentum, cum est in corpore, si tamen evomerit illud, cum venera- tione est servandum, quia sacramentum fuit." lb. Dist. ii. " Non iste panis," col. 1942. lb.] [3 Would, 1551.] OF THE PRESENCE OF CHRIST. 57 And yet now your doctrine, as far as I can gather of your obscure words, is this : that Christ is received at the mouth, with tho forms of bread and wine, and goeth with them into the stomach. And although they go no further in their proper kinds, yet there Christ leaveth them, and goeth himself further into every part of the maris body, and into his soul also : which your saying scemeth to me to bo very strange. For I have many times heard, that a soul hath gone into a body, but I never heard that a body went into a soul. But I ween, of all the papists you shall be alone in this matter, and find never a fellow to say as you do. And of these things which I have here spoken, I may conclude, that this com parison of difference is not made of an open untruth and a truth disguised, except you will confess the papistical doctrine to be an open untruth. Now the words of my third comparison be these. They say, that Christ is received in the mouth, and entereth in with the bread and wine. We say that he is received in the heart, and entereth in by faith. WINCHESTER. Here is a pretty sleight in this comparison, where both parts of tlie comparison may be understanded on both sides, and therefore here is by tlie author in this comparison no issue joined. For the worthy receiving of Chrisfs body and blood in the sacrament is both with mouth and heart; both in fact and faith. After which sort, St Peter in the last supper received Chrisfs body, whereas in the same* Judas received it with mouth and in fact only; whereof St Augustine speaketh in this wise : Non dicunt ista, nisi qui de mensa Domini 55, vitam sumunt, sicut Petrus, non judicium, sicut Judas, et tamen ipsa utrique fuit una, August, con. sed non utrique valuit ad unum, quia ipsi non erant unum5. Which words be thus much lib. 2. cap. 47. to say : " That they say not so, (as was before entreated), but such as receive life of our Lord's table, as Peter did, not judgment, as Judas, and yet the table was all one to them both; but it was not to all one effect in them both, because tliey were not one." Here St Augustine noteth the difference in the receiver, not in the sacrament received, which being received with the mouth only, and Christ entering in mystery only, doth not sanctify us, but is the stone of stumbling, and our judgment and condemnation ; but if lie be received with mouth and- body, with heart and faith, to such he bringeth life and nourishment. Wherefore in this comparison, the author hath made no difference, but with divers terms the catholic teaching is divided into two members, with a " but," fashioned nevertheless in another phrase of speech than the church hath used, which is so common in this author, that I will not liereafter note it any more for a fault. But let us go further6. CANTERBURY. There is nothing in this comparison worthy to be answered; for if you can find no difference therein, yet every indifferent reader can. For when I report the papists' c^1^*^ re_ teaching, that they say Christ is received in the mouth, and entereth in with the J^™.^" the bread and wine, and for an adversative thereto I say, that we, (which follow the scriptures and ancient writers), say that he is received in the heart, and entereth in by faith, every indifferent reader understandeth this adversative upon our side, that we say Christ is not received in the mouth, hut in the heart, specially seeing that in my fourth book, the second and third chapters, I make purposely a process thereof, to prove that Christ is not eaten with mouths and teeth. And yet to eschew all such occasions of sleight as you impute unto me in this comparison, to make the comparison more full and plain, let this he the comparison. They say that Christ is received with the mouth, and entereth in with the bread and wine : we say that he is not received with the mouth, but with heart, and en- »The differ- tereth in by faith. And now, I trust, there is no sleight in this comparison, nor both ea"' the parts may not be understand on both sides, as you say they might before. And as for St Augustine, serveth nothing for your purpose, to prove that Christ's August, con- body is eaten with the mouth. For he speaketh not one word in the place by you lib. 2. cap6. 47. [« In the same supper, 1551.] [5 August. Opera, Tom. VIII. p. 107- Ed. Paris. 1535.] [6 Let us go further, 1551.] 58 THE THIRD BOOK. 56. alleged, neither of our mouths, nor of Christ's body. But it seemeth you have so fervent desire1 to be doing in this matter, that you be like to certain men, which have such a fond delight in shooting, that so they be doing, they pass not how far they shoot from the mark. For in this place of St Augustine against the Donatists, he shooteth not at this butt2, whether Christ's very natural body be received with our mouths, but whether the sacraments in general be received both of good and evil. And there he declareth, that it is all one water, whether Simon Peter, or Simon Magus be christened in it ; all one table of the Lord, and one cup, whether Peter sup thereat, or Judas; all one oil, whether David or Saul were anointed therewith, Wherefore traflt Pe™ ne concludeth thus : Memento ergo sacramentis Dei nihil obesse mores malorum kominum, hb. 2. cap. 47. gU0 Ufa vei omnino yyym sint, vel minus sancta sint, sed ipsis mails hominibus, ut hmc habeant ad testimonium, damnationis, non ad adjutorium sanitatis3- "Remember, there fore," saith St Augustine, "that the manners of evil men hinder not the sacraments of God, that either they utterly be not, or be less holy; hut they hinder the evil men themselves, so that they have the sacraments to witness of their damna tion, not to help of their salvation." And all the process spoken there hy St Augustine is spoken chiefly of baptism, against the Donatists, which said, that the baptism was naught, if either the minister or the receiver were naught. Against whom St Augustine concludeth, that the sacraments of themselves he holy, and he all one, whether the minister or receiver be good or bad. But this place of St Augustine proveth as well your purpose, that Christ's body is received by the mouth, as it proveth that Paul's steeple is higher than the cross in Cheap4. For he speaketh not one word of any of5 them all. And therefore in this place where you pretend to shoot at the butt, you shoot quite at rovers6, and clean from the mark. And yet if Judas received Christ with the bread, as you say, and the devil en tered with the bread, as St John saith, then was the devil and Christ in Judas both at once. And then how they agreed I marvel: for St Paul saith, that Christ and Belial cannot agree. 0 ! what a wit had he need to have, that will wittingly maintain an open error, directly against God and his word, and all holy ancient writers ! Now followeth the fourth comparison in my book. They say, that Christ is really in the sacramental bread, being reserved a whole year, or so long as the form of bread remaineth : but after the receiving thereof he flieth up, say they, from the receiver unto heaven, as soon as the bread is chewed in the mouth, or changed in the stomach : but we say, that Christ remaineth in the man that worthily receiveth it, so long as the man remaineth a member of Christ. John xiii. The fourth comparison. WINCHESTER. This comparison is like the other before, whereof the first part is garnished and embossed with untruth ; and the second part is that the church hath ever taught most truly and that all must believe : and therefore that piece hath no untruth in the matter, but in the manner onhi being spoken as though it differed from flue continual open teaching of tlie church, which is not *Pugnatcum so. Wherefore in the manner of it in utterance signifieth an untruth, which in the matter us papis is. fosfjy fa nevertheless most true. For undoubtedly Christ remaineth in the man that worthily receiveth the sacrament, so long as the man remaineth a member of Clirist. In this first part there is a fault in the matter of the speech; for explication whereof I will examine it particu larly. This author saith, " they say, that Christ is really in the sacramental bread, beinq reserved an whole year, fyc." The church giving faith to Chrisfs word, when he said, " This is my body " bjC, teacheth the body of Christ to be present in the sacrament under the form of bread- unto which words when we put the word "really," it serveth only to express that truth in open *Christis the words, which was before'1 to be understanded in sense. For in Christ, who was the body Of all the figures, the shadows and figures of the law, and who did exhibit and give in his sacraments of the [' Fervent a desire, 1551.] [2 Butt : i. e. a mark.] [3 August. Opera, Tom. Paris. 1535.] VII. p. 107. Ed. [* In the Cheap, 1551.] [5 Of none of, 1551.] [' At rovers : i.e. at random.] [' Afore, 1551.] OF THE PRESENCE OF CHRIST. 59 new law tlie things promised in his sacraments of the old law, we must understand his words in the institution of his sacraments without figure, in the substance of the celestial thing of them : and therefore when lie ordered his most precious body and blood to be eaten and drunken of us, under tlie forms of bread and wine ; we profess and believe, that truly he gave us his most precious body in the sacrament for a celestial food, to comfort and strengthen us in this miserable life. And for certainty of tlie truth of his work therein, we profess he giveth us his body really, that is to say, -in deed his body, tlie thing itself, which is the heavenly part of the *itcaily, that sacrament, called Eucharistia ; having the visible form of bread and wine, and containing "' "* ' invisibly the very body and blood of our Saviour Christ, which was not wont to be reserved otherwise, but to be ready for such as in danger of death call for it, and the same, so long as it may be used, is still the same sacrament, which only time altereth not. Whereof Cyril wrote 57. to this sense many hundred years past, and Hesychius also, and what ouqht to be done when Cyriiius ad ... ti ¦»*- » i Ccelosyrium by negligence of the minister it were reserved overlong. Marry, wliereit hketh tlie author of episconum. these differences, to say the church teacheth, Clirist to flee up from tlie receiver unto heaven, m Levit. ' so soon as the bread is chewed in tlie mouth, or changed in the stomach, this manner of speech ' ' cap' implieth as though Clirist left the seat of his majesty in heaven, to be present in the sacrament, which is most untrue. The church acknowledgeth, believeth, and teaclieth truly, that Christ "Christ being sitteth on tlie right hand of his Father in glory, from wlience he shall come to judge the world ; sacrament, is and also teacheth Chrisfs very body and blood, and Christ himself God and man, to be present time present in the sacrament, not by shifting of place, but by the determination of his will, declared in scriptures, and believed of tlie catholic church ; which articles be to reason impossible, but possible to God omnipotent: so as being taught of his will, we should humbly submit all our senses and reason to the faith of his will and work declared in his scriptures. In the belief of which mysteries is great benefit and consolation, and in the unreverent search and curious discussion of them, presumptuous boldness and wicked temerity. I know by faith Clirist to be present, but the particularity liow he is present, more than I am assured he is truly present, and therefore in substance present, I cannot tell ; but present he is, and truly is, and verily is, and so in deed, that is to say, really is, and unfeignedly is, and therefore in substance is, and, as we term it, substantially is present. For all these adverbs, really, substantially, "Truly. with the rest, be contained in the one word "is," spoken out of his mouth, that speaketh as »substanti- he meaneth, truly and certainly, as Christ did, saying : " This is my body that shall be a y' betrayed for you;" who then carried himself in his hands after a certain manner, as St Augustine saith, which never man besides him could do, who in that his last supper gave himself ^fv^™-. to be eaten without consuming. Tlie ways and means whereof no man can tell, but humble spirits, as they be taught, must constantly believe it, without thinking or talking of flying, of sty ing8 of Christ again unto heaven, where Christ is in the glory of his Father continually, and is nevertheless, because he will so be, present in the sacrament, whole God and man, and dwelleth corporally in him that receiveth him worthily. Wherefore, reader, when thou shalt again well consider this comparison, thou shalt find *whf t is true, how the first part is disguised with untrue report of the common teaching of the church, b,ind eioss. howsoever some gloss or some private teacher might speak of it; and the second part, such taken for the as hath been ever so taught. One thing I think good to admonish the reader, that whatsoever the church, I affirm, or precisely deny, I mean within the compass of my knowledge; which I speak never read of not because I am in any suspicion or doubt of that I affirm, or deny, but to avoid the *h. if in man temerity of denying as " never," or affirming as " ever," which be extremities. And I mean ^mmfoTdt also of public doctrine by consent received, so taught, and believed, and not that any one "ies.^tbough man might blindly write, as uttering his fancy, as this author doth for his pleasure. There Sr^t'mSetti followeth in the author thus. of™reUsump- tion. CANTERBURY. Because this comparison, as you say, is like the other, therefore it is fully an- How long swered before in the other comparisons. And here yet again it is to be noted, that eth with the rGC6iv6r of in all these four comparisons you approve and allow for truth the second part of the the sacra- comparison which we say. And where you say that Christ undoubtedly remaineth in the man that worthily receiveth the sacrament, so long as that man remaineth a member of Christ : how agreeth this with the common saying of all the papists, that Christ is contained under the forms of bread and wine, and remaineth there no longer fa Stying : i.e. soaring, ascending.] 60 THE THIRD BOOK. than the forms of bread and wine remain? Wherefore in this point all the whole rout of the papists will condemn for untruth that which you so constantly affirm to be undoubtedly true. 68. And when the papists teach, that the body of Christ is really in the sacrament under the form of bread, they speak not this, giving faith to Christ his words, as you say they do, for Christ never spake any such words; and as for this saying of Metonymia. Christ, " This is my body," it is a figurative speech, called metonymia, when one thing is called by the name of another which it signifieth, and it hath no such sense as you pretend; for there is a great diversity between these two sayings, "This is my body," and " the body of Christ is really in the sacrament under the form of bread." But the papists have set Christ's words upon the tenters1, and stretched them out so far, that they make his words to signify as pleaseth them, not as he meant. The fathers in And this is a marvellous doctrine of you, to say that Christ was the body of the old law J ' J .... received the all the shadows and figures of the law, and did exhibit and give m his sacraments sjtnip things in their sacra- of the new law the things promised in the sacraments of the old law. For he is IYlGTltS thclt WG OX do in ours, the body of all the figures, as well of the new law as of the old; and did exhibit and give his promises in the sacraments of the old law, as he doth now in the sacraments of the new law. And we must understand the words spoken in the in stitution of the sacraments in both the laws, figuratively, as concerning the sacraments, and without figure, as concerning the things by them promised, sigriified, and exhibited : as in circumcision was given the same thing to them that is given to us in baptism, and the same by manna that we have at the Lord's table. Only this difference was between them and us, that our redemption by Christ's death and passion was then only promised, and now it is performed and past. And as their sacraments were figures of his death to come, so he our2 figures of the same now past and gone. And yet it was all hut one Christ to them and us3 ; who gave life, comfort, and strength to them by his death to come, and giveth the same to us hy his death passed. And he was in their sacraments spiritually and effectually present, and for so much truly and really present, that is to say, in deed, before he was born, no less than he is now in our sacraments present after his death and ascension into heaven. But as for carnal presence, he was to them not yet come : and to us he is come, and gone again unto his Father, from whom he came. Reservation. ^u([ as for the reservation of the sacrament, neither Cyril nor Hesychius speak Hesychius. any word what ought to be done with the sacrament, when by negligence of the minister it were reserved over long. But Hesychius sheweth plainly, that nothing ought to be reserved, but to be burned whatsoever remained. And as for the " flying of Christ up into heaven, so soon as the bread is chewed in the mouth, or changed in the stomach," I say not that the church teacheth so, but that. papists say so; which forasmuch as you say that it liketh me to report this most De consecrat. untruly, read what the gloss saith upon the chapter, Tribus gradibus, de Consecrat. "Tribus gra- dist. 2, and there you shall find these words : Cerium est, quod species qaam. cito dentibus teruntur, tarn cito in ccelum rapitur corpus Christi*. And if this gloss be false and erroneous, why was it published and set out by the authority of the papists ? Why hath it been written and printed in so many countries, and so many years without reproof, or any fault found therein by any man? 59. But here may wise men learn to beware of your doctrine. For you reprove those papists which have written of this matter four or five hundred years past, and do invent a new device of your own. And therefore wise men, when they see you teach one doctrine, and the papists that were before your time teach another, they will believe none of you all. •me benefit And where you say, that in the belief of this mystery is great benefit and con- fii"th™?ac0ra- solation : what benefit, I beseech you, is it to us, if Christ be really and corporally ment" in the forms of bread and wine a month or two, or a year or two ? And if we receive him really and corporally with the bread and wine into our mouths or stomachs, [> Upon the tenters ; i.e. upon the stretch.] I [3 And to us, 1551.] [2 Ours, 1551.] | [i Vide supra, p. 56. OF THE PRESENCE OF CHRIST. 61 and no further, and there he tarrieth not in that sort, but departeth away from us by and by again, what great benefit or comfort, I pray you, is such a corporal presence unto us ? And yet this is the teaching of all the papists, although you seem to vary from them in this last point, of Christ's sudden departure. But when tho matter shall be throughly answered, I ween you will agree with the rest of the papists, that as concerning his carnal presence, Christ departeth from us, at the least when the forms of bread and wine be altered in the stomach. And then, I pray you, declare what comfort and benefit we have by this carnal presence, which by and by is absent, and tarrieth not with us ? Such comfort have weak and sick consciences at the papists' hands, to tell them that Christ was with them, and now he is gone5 from them. Nevertheless, in the belief of this mystery, (if it be understanded according to God's word,) is great benefit and consolation ; hut to believe your addition unto God's word, is neither benefit nor wisdom. And I pray you, shew in what place the scripture saith, " that under the forms of bread and wine is the body of Christ, really, corporally, and naturally;" or else ac knowledge them to be your own addition, beside" God's word, and your stout assertion herein to be but presumptuous boldness and wicked temerity, affirming so arrogantly that thing, for the which you have no7 authority of God's word. And where you seem to be offended with the discussion of this matter, what hurt, I pray you, can gold catch in the fire, or truth with discussing? Lies only fear dis cussing. The devil hateth the light, because he hath been a liar from the beginning, and is loth that his lies should come to light and trial. And all hypocrites and papists be of a like sort afraid, that their doctrine should come to discussing, whereby it may evidently appear that they be endued with the spirit of error and lying. If the papists had not feared that their doctrines should have been espied, and their opinions have come to discussing, the scriptures of God had been in the vulgar and English tongue many years ago. But, God he praised! at the length your doctrine is come to discussing, so that you cannot so craftily walk in a cloud, but the light of God's word will always shew where you be. Our Saviour Christ, in the fifth of John, willeth us to search John v. the scriptures, and to try out the truth by them. And shall not we then with humble reverence search the truth in Christ's sacraments ? And if we cannot8 tell how Christ is present, why do you then say, "that he is The manner substantially present, corporally present, naturally and carnally present?" And how sure be you, that Christ is in substance present, because he is truly present ? Are you assured that this your doctrine agreeth with God's word ? Doth 60. not God's word teach a true presence of Christ in spirit, where he is not present in his corporal substance ? As when he saith : " Where two or three he gathered Matt, xviii. together in my name, there am I in the midst of them." And also when he saith : "I shall be with you till9 the end of the world." Was it not a true presence that Matt. xxviii. Christ in these places promised? And yet can you not of this true presence gather such a corporal presence of the substance of Christ's manhood, as you unlearnedly, contrary to the scriptures, go about to prove in the sacrament. For when Christ said, " This is my body," it was bread, which is called10 his body in a figurative speech, as all old authors11 teach, and as I have proved in my third hook, the eighth and eleventh chapters. And the manner how Christ carried himself in his own hands, St Augustine declareth it to be figuratively. And because you can find no repugnance between the two parts of this comparison, to make them more plain, I shall fill them up with more words, as I did the other comparisons before. This, therefore, shall be the comparison. They say, that Christ is really and corporally in the sacramental bread being re- The compari- served, so long as the form of bread remaineth, although it be an whole year and™1 more: but after the receiving thereof, he flieth up from the receiver into heaven, as soon as the bread is chewed in the mouth or digested in the stomach. But we say, [5 And now is gone, 1551.] [« Besides, 1551.] [7 None, 1551.] [8 And if you cannot, 1551.] [» Until, 1551.] ['» Which he called, 1551.] [» As all the old authors, 1551.] 62 THE THIRD BOOK. The fifth comparison. that after what manner Christ is received of us, in the same wise he remaineth in us,- so long as we remain the members of Christ. And where in the end you admonish the reader, that whatsoever you affirm or precisely deny, you mean within the compass of your knowledge, and of public doctrine, and of doctrine by consent received: what do you here else, but devise cer tain sleights, and prepare for yourself privy holes to start out at, whensoever you should be taken with a manifest lie? So that you should not be compelled to abide by any word that you say. For by these crafty sleights and shifts, of the compass of your knowledge, and of public doctrine, and of doctrine by common consent received, you mean to say ever what you list. And though never so manifest a lie or untruth be laid to your charge, yet shall no man never he able to prove it so manifestly against you, but you shall have one of these three shifts to flee out at for your defence. Now followeth in my book the fifth comparison. They say, that in the sacrament the corporal members of Christ be not distant in place one from another, but that wheresoever the head is, there be the feet; and wheresoever the arms be, there be the legs: so that in every part of the bread and wine is altogether whole head, whole feet, whole flesh, whole blood, whole heart, whole lungs, whole breast, whole back, and altogether whole, confused and mixed without distinction or diver sity. 0 what a foolish and an abominable invention is this, to make of the most pure and perfect body of Christ such a confuse and monstrous body ! And yet can the papists imagine nothing so foolish, but all christian people must receive the same as an oracle of God, and as a most certain article of their faith, without whispering to the contrary. WINCHESTER. gl_ This is a marvellous rhetoric, and such as the author hath overseen himself in the utterance of it, and confesseth himself prettily abused, to the latter end of his years to have believed tliat he now calleth so foolish. But to the purpose. In the book of common prayer, now at this time set forth in this realm, " It is ordered to teach the people, that in each part of the bread consecrate, broken, is the whole body of our Saviour Christ, which is agreeable to the catholic doctrine." Upon occasion hereof, it liketh this author to multiply language by enumeration of parts; and because reason without faith directeth the bodily eye to so little a visible quantity in the host, this author beareth in hand the catholic church to say and teach all that fond reason deviseth ; whereas the church in the doctrine of this mystery, denieth all that reason without faith deviseth : and therefore when we acknowledge by faith Chrisfs body present, although we say it is present truly, really, substantially, yet we say, our senses be not privy to that presence, or1 the manner of it, but by instruction of faith; and therefore we say Chrisfs body to be not locally present, not by manner of quantity, but invisible2, and in no sensible manner, but marvellously in a sacrament and mystery truly, and in such a spiritual manner as we cannot define and determine, and yet by faith we know his body present, the parts of which be in themselves distinct one from another, in their own substance, but not by circumscription of several places to be comprehended of our capacity ; which parts we can by no demonstration3 place, nor by imagination displace, diminish, alter, or confound, as this author for his pleasure reporteth, who writeth monstrously in so high a mystery, and impu- *Pugnatcum dently beareth in hand the catholic church to teach that he listeth to bear in hand, may by us pap is. w(mtgn reason oe deduced of tlie teaching4; whereas all true christian men believe simply Chrisfs words, and trouble not their lieads with such consequences as seem to strive with reason. This is in the author no whispering, but plainly railing, wherein if he had remem bered himself well, he would not have spoken of all christian men in the receipt of that he intendeth to disprove. And if he would say he spake it by an irony or scorn, yet it im- plieth that all had received that lie thus mocketh, which, after the sort he writeth, was never [' Nor, 1551.] p Invisibly, 1551.], P We cannot by demonstration, 1551.] [4 The original copy of Winchester's book reads, "of their teaching."] OF THE PRESENCE OF CHRIST. fi3 devised by papist or other to be so taught, otherwise than as this author might read it, as an idle argument, to shew absurdity in reason. For in God's works, as the sacraments be, »What is re ive must think all seemliness in deed without deformity, even as we believe all God's judg- christian men ments just and true, although reason conclude in them evident iniquity. Man's reason, when a manifest" it seemefh most gallant, is full of spots and folly. God's works be all seemliness, without Imth. '" confusion, monster, or any such absurdity, as this author supposeth. Although I cannot in the sacrament with the eye of my reason locally distinct Christ's head from his foot, his legs from, his arm. And where in tlie book of common prayer it is truly said, in each part of the bread consecrate broken to be Christ's ivhole body, if one of curiosity would question with me, and I of folly would answer him, first, where is Christ's head? I should say, liere, pointing with my finger, he, would think it first, a little head. Then he would ask, *u is a r°ni where is his foot ? and I should say there, and point in tlie same place again, for there is curious de- none other left. If he replied, that I pointed before tlie same for the head, might not the third, a catholic man, that stood by, trow you, wisely call us both mad, to go about to discuss tliat we must grant we see not ; and when by faith we know only the being present of Chrisfs most precious body, then by blind reason to discuss the manner of being in the situation of such parts as we do not see ? Now if there came among us a fourth man as a mediator, and would do as king Alexander did, when he could not open the knot ofQvty™ Gordius, he did cut it with his sword, if this man should say, I will relieve this matter, •maketh . . mention of You believe Clirisfs body is present indeed, really and substantially. Leave out " really and this faith of substantially," and say his body is present in signification, and then it may be easily conceived, Faith of God tt\}* I tiis work. by reason, that Chrisfs body, being never so great, may be as well signified by a little piece of bread, cannot, by as by a great piece of bread : even as a man may write a great man's name, as well in small have any ' letters short, as in great letters at length. And to commend further his device unto us, would luahfication. percase^ tell how many absurdities, as he thinketh, and inconveniences might be a/voided by it. This fourth man I speak of, making himself a mediator, but in deed -unmeet therefore, because he hath no participation with faith; yet if our religion and faith were man's invention, as that of Numa Pompilius was, he should not utter this his conceit all idly. For he speaketh of a jolly easy way, without any mystery or marvel at all. But our faith is of hearing, as hath been preached continually from tlie beginning, grounded upon the most sure truth of tlie word of God, and therefore cannot be attempered as man would devise it, to exclude travail in carnal reason. For then the Sabellians were to be hearkened unto, who by their heresy Sabeliians. took away all the hard and difficile6 questions in the mystery of the Trinity. The Arians also relieved much man's reason in consideration of Christ's death, denying Arians. him to be of the same substance with his Father, which was a pestilent heresy. Now in the sacrament to say, Chrisfs body is present only by signification, as it relieveth in some men's judgments the absurdities in reason, which ought not to be relieved, so it condemneih all the true public faith, testified in the church from the beginning hitherto, and sheweth the learned holy men to have wondered in their writings at that which hath no wonder at all, to ordain one thing to be the signification of another, which is practised daily among men. But from tlie beginning the mystery of the sacrament hath been with wonder marvelled at, how Christ made bread his body, and wine his blood, and under the figure of those visible creatures gave invisibly his precious body and blood presently fliere. And as he gave, saith St Bernard'', per cam his life for us, so he gave his flesh to us, in that mystery to redeem us, in this to feed us. J Which doings of Christ we must understand to have been perfected, not in an imagination of a figure and signification, but really in very deed, truly and unfeignedly; not because we be lieve it so, but because he wrought it so ; whose works we must believe to be most perfectly true, according to the truth of the letter, where -no absurdity in scripture driveth us from it, liowsoever it seem repugnant to our reason, be ive never so wise and witty ; which man's reason now-a-days inflamed with fury of language, is the only adversary against the most blessed sacrament, as it may appear by these ¦ comparisons of differences throughly* considered. G2. Bernard su- ser. CANTERBURY. Did not you believe, I pray you, many years together, that the bishop of Rome was Christ's vicar, and the head of his church ? P Percase : i.e. perchance, perhaps.] p Difficile: i.e. difficult.] [' " Animam pro illis, carnem illis. Illam in pretium, istam in cibum. Res mira : ipse pastor, ipse pascua est, ipse redemptio." — Bernardus, su per Cant. Serm. xxxi. col. 664. Lutet. Paris. 1640.] P Thoroughly, 1551.] 64 THE THIRD BOOK. It is good at all times to convert from error to truth. 63. The book of common prayer. The papists say, that whole Christ is in every part of the consecratedbread. Thomas, 3. part. sum. q. 76. art. 3. innocentiusIII. *lib. i. cap. 8. If you did not, you wittingly and willingly defended a false error in the open parliament. But sithens that time, you have called that belief, as it is indeed, very foolish. And if you confessed your ignorance in that matter, be no more abashed to confess it in this, if you have respect more unto God's truth, than to your own estimation. It is lawful and commendable for a man to learn from time to time, and to go from his ignorance, that he may receive and embrace the truth. And as for me, I am not, I grant, of that nature that the papists for the most part be, who study to devise all shameful shifts, rather than they will forsake any error wherewith they were infected in youth. I am glad to acknowledge my former ignorance (as St Paul, St Cyprian, St Augustine, and many other holy men did, who now he with Christ), to bring other to the knowledge of the truth, of whose ignorance I have much ruth1 and pity. I am content to give place to God's word, that the victory may be Christ's. What a member had the church of God lost, if Paul would have been as froward as some papists be, that will stick to their error tooth and nail, though the scripture and ancient writers be never so plain and flat against them ! Although St Paul erred, yet because his error was not wilful, hut of ignorance, so that he gave place to the truth when it was opened unto him, he became of a most cruel persecutor a most fervent setter forth of the truth, and apostle of Christ. And would God I were as sure that you be changed indeed in those matters of religion, wherein with the alteration of this realm you pretend a change, as I am glad even from the bottom of my heart, that it hath pleased Almighty God, in this latter end of my years, to give me knowledge of my former error, and a will to embrace the truth, setting apart all manner of worldly respects, which he special hinderances, that hold back many from the free profession of Christ and his word. And as for the book of common prayer, although it say, that in each part of the bread broken is received the whole body of Christ, yet it saith not so of the parts unbroken, nor yet of the parts or whole reserved, as the papists teach. But as in baptism we receive the Holy Ghost, and put Christ upon us, as well if we he christened in one dish full of water taken out of the font, as if we were christened in the whole font or river ; so we he as truly fed, refreshed, and comforted by Christ, receiving a piece of bread at the Lord's holy table, as if we did eat an whole loaf. For as in every part of the water in baptism is whole Christ and the Holy Spirit, sacramentally, so be they in every part of the bread broken, but not corporally and naturally, as the papists teach. And I bear not the catholic church in hand, as you report of me, that it saith and teacheth that whole Christ is in every part of the bread consecrated, but I say that the papists so teach. And because you deny it, read the chief pillars of the papists, — Duns, and Thomas de Aquino, which the papists call St Thomas ; who say, that Christ is whole under every part of the forms of bread and wine, not only when the host is broken, but when it is whole also. "And there is no distance," saith he, "of parts one from another, as of one eye from another, or of the eye from the ear, or the head from the feet." These be Thomas's words : Christus totus est sub qualibet parte specierum panis et vini, non solum cum frangitur hostia, sed etiam cum Integra manet. Nee est distantia partium ab invicem, ut oculi ab oculo, aut oculi ab aure, aut capitis a pedibus, sicut est in aliis corporibus organieis. Talis enim distantia est in ipso corpore Christi vero, sed non prout est in hoc Sacramento2. And not only the papists do thus write and teach, but the pope himself, Innocentius the f1 Kuth: i.e. sorrow.] ¦ [' Conclusio Cum corpus Christi sit in hoc Sacramento eo modo quo substantia est sub dimen- sionibus, manifestum est, totum Christum sub qua libet parte specierum panis aut villi contineri, sive frangatur hostia, sive integra remaneat. — Et ideo manifestum est, quod totus Christus est sub qua libet parte specierum panis, etiam hostia integra manente, et non solum cum frangitur Et ideo quia conversio substantias panis directe terminatur ad substantiam corporis Christi, secundum cujus modum proprie et directe est in hoc sacramento corpus Christi, talis distantia partium est quidem in ipso corpore Christi vero : sed non secundum hanc distantiam comparator ad hoc sacramentum, sed secundum modum suee substantia;. Thos. Aquinas, Tertia pars. Quajst. lxxvi. Art. iii. p. 190. Ed. Antwerp. 1624.] OF THE PRESENCE OF CHRIST. (W third. And so bear I in hand, or report of the papists nothing but that which thoy say indeed. And yet you say, the church saith not so; which I affirm also: and then it must needs follow, that the doctrine of the papists is not the doctrino of the church. Which papists, not by reason without faith, but against as well roason as faith, would direct our minds to seek in every little crumb of broad, whole Christ, and to find him in so many places there, as he small crumbs in the bread. And where you traverse the matter of the judgment of our senses herein, it is quite and clean from the matter, and but a crafty shift, to convey the matter to another thing that is not in question; like unto crafty malefactors, which perceiving them selves to he sore pursued with a hound, make a new train to draw the hound to another fresh suit. For I speak not of the judgment of our senses in this matter, whether they perceive any distinction of parts and members or no; but whether in deed there be any such distinction in the sacrament or no, which the papists do deny. And therefore I say not untruly of them, that in the sacrament they say, "There is no distance of parts, one from another." And if the parts in their substance he distinct one from another, as you say, and be not so distinct in the sacrament, as Thomas saith, then must it follow that the 64. parts in their own substance be not in the sacrament. And if this distinction of parts be in the true body of Christ, and not in the sacrament, as Thomas saith, then fol loweth it again, that the true body of Christ is not in the sacrament. And forasmuch as I speak not one word of the comprehension of our senses, to a subtil what purpose do you bring this in, if it be not to draw us to a new matter, to S'elght' avoid that which is in controversy? You do herein as if James should buy of John a parcel of land, and by his attorney take state and possession therein; and after, John should traverse the matter, and say that there was never no state delivered, and thereupon join their issue; and when James should bring forth his -witnesses for the state and possession, then should John run to a new matter, and say that James saw the:' possession delivered : what were this allegation of John to the pur pose of the thing that was in issue, whether the possession were delivered indeed or no ? Were this any other thing than to avoid the issue craftily by bringing in a new matter4 ? And yet this shift is a common practice of you in this book and this is another point of the devil's sophistry, wherein it is pity that ever such a wit as you have should be occupied. Again you say, that impudently I hear the catholic church in hand, to teach wanton that I list to bear in hand may hy wanton reason he deduced of their teaching, reas° whereas all true christian men believe simply Christ's 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 eloquence, wherewith your book is well furnished : for as dogs bark at the moon without any cause, so do you in this place. For I do no more but truly report what the papists themselves do write, and no5 otherwise; not bearing the catholic church in hand that it so teacheth, but charging the papists that they so teach ; not bearing the papists in hand what I list, or what by wanton reason may be deduced of their teaching, but reporting only what their own words and sayings be. And if they be no true christian men that trouble their heads with such matters, True ctms- as you affirm they be not, then was Innocent the third, the chief author of your doctrine both of transubstantiation and of the real presence, no true christian man, as I believe well enough : then was your St Thomas no true christian man : then Gabriel, Duns, Durand, and the great rabblement of the school-authors, which taught your doctrine of transubstantiation and of the real presence, were not true christian men. And in few words to comprehend the whole, then were almost6 none that taught that doctrine true christian men, but yourself alone. For almost all with one consent do teach, that whole Christ is really in every part of the host. [3 Saw not, 1551.] I [5 None otherwise, 1551.] [* Of a new matter, 1551.] P Then was almost, 1551.] [cranmer.] 66 THE THIRD BOOK. But your terms here of railing, mocking, and scorning, I would have taken patiently at your hand, if your tongue and pen had not overshot themselves in bragging so far, that the truth hy you should be defaced. But now I shall be so bold as to send those terms thither, from whence they came. And for the matter itself, I am ready to join an issue with you, notwithstanding all your stout and boasting words. "But in God's works," say you, "as the sacraments be, we must think all seem liness indeed without deformity." But what seemliness is this in a maris body, that 6o- the head is where the feet be, and the arms where the legs be ? which the papists do teach, and yourself seem to confess, when you say, that the parts of Christ's body be distinct in themselves, one from another in their own substance, but not by cir cumscription of several places. And yet you seem again to deny the same m your wise dialogue, or quadrilogue, between the curious questioner, the foolish answerer, your wise catholic man standing by, and the mediator. • a dialogue. In which dialogue you bring in your wise catholic man to condemn of madness all such as say, that Christ's head is there where his feet be ; and so you condemn of madness not only all the scholastical doctors, which say that Christ is whole in every part of the consecrated bread, but also your own former saying, where you deny the distinction of the parts of Christ's body in several places. Wherefore the mediator seemeth wiser than you all, who, loosing this knot of Gordius, saith, that " Christ's body, (how big soever it he,) may be as well signified by a little piece of bread as by a great :'' and so, as concerning the reason of a sacrament, all is one, whether it be an whole bread, or a piece of it, as it skilleth not whether a man be christened in the whole font, or in a part of the water taken out thereof. For the respect and consideration of the sacrament is all one in the less and more1. But this fourth man, say you, hath no participation with faith, condemning all the true public faith testified in the church from the beginning hitherto, which hath ever with wonder marvelled at the mystery of the sacrament, which is no wonder at all, if bread be but a signification of Christ's body. This is a wonderful saying of Whatistobe you, as of one that understood nothing utterly what a sacrament meaneth, and what in tne'sacr'a- is to be wondered at in the sacrament. For the wonder is, not how God worketh in the outward visible sacrament, but his marvellous work is in the worthy receivers of the sacraments. The wonderful work of God is not in the water, which only washeth the body; but God by his omnipotent power worketh wonderfully in the receivers thereof, scouring, washing, and making them clean inwardly, and, as it were, new men and celestial creatures. This have all old authors wondered at ; this wonder passeth the capacities of all men's wits, how damnation is turned into salvation, and of the son of the devil condemned into hell is made the son of God and inheritor of heaven. This wonderful work of God all men may marvel and wonder at, but no creature is able sufficiently to comprehend it. And as this is wondered at in the sacrament of baptism, how he that was subject unto death receiveth life by Christ and his holy Spirit : so is this wondered at in the sacrament of Christ's holy table, how the same life is continued and endureth for ever by continual feeding upon Christ's flesh and his blood. And these wonderful works of God towards us we be taught by God's holy word, and his sacraments of bread, wine, and water ; and yet be not these wonderful works of God in the sacraments, but in us. And although many authors use this manner of speech, that Christ maketh bread his body, and wine his blood, and wonder thereat ; yet those authors mean not of the bread and wine in themselves, but of the bread and wine eaten and drunken of faithful people. For when Christ called bread his body, and wine his blood, he spake 66. not those words to the bread and wine, but to the eaters and drinkers of them, saying, " Eat, this is my body ; drink, this is my blood :" signifying to them that worthily do eat that bread and drink that cup, that they be inwardly and invisibly fed with Christ's flesh and blood, as they outwardly and visibly receive the sacraments of them. To be short, here in this process you use plenty of words at 3rour pleasure, to make the reader believe that I should suppose confusion, monstrousness, absurdity, [' The less and the more, 1551.] OF THE PRESENCE OF CHRIST. 67 and unseemliness to he in God's holy sacraments, whore as I do no moro but tell what monstrous absurdities and errors the papists do teach in tho sacraments. But if the reader take good heed to your talk, he shall find that you, lacking good matter to answer this comparison, do fall unto railing, and onforco your pen to invent such stuff as might bring mo into hatred undeserved ; which kind of rhetoric is called Canina facundia, and is used only of them that hunt for their own praiso by tho dispraise of their adversary, which is yet another trick of the devil's sophistry. And because you would bring me into more extreme hatred, you couple me with Sabeiiius. Sabellius and Arrius, whose doctrines, as you say, were facile and easy, as here you confess mine for to he. But if all such expositions as make tho scriptures plain should by and hy be slanderously compared to the doctrines of Arrius and Sabellius, then should all the expositions of the doctors be brought in clanger, because that by their pains they have made hard questions facile and easy. And yet, whether the doctrine which I set forth be easy to understand or not, I cannot define, but it seemeth so hard that you cannot understand it ; except you will put all the fault in your own wilfulness, that you can, and will not understand it. Now followeth tho sixth comparison. Furthermore, the papists say, that a dog or a cat eateth2 the body of Christ, if they by chance do eat the sacramental bread. We say, that no earthly creature can eat the body of Christ, nor drink his blood, but only man. WINCHESTER. I have read that some3 entreat these chances of dogs and cats, but I never heard any of *The rcintra- that opinion4, to say or write so, as a doctrine, that a dog or a cat eateth the body o/'JoSra Christ, and set it forth for a teaching, as this author most impudently sv/pposefli ; and I doctnm- marvel much that such a Word, and such a report, can come out of a christian man's mouth, and therefore this is by the author a marvellous surmise, whereupon to take occa sion to bring the adversative " but" for tlie author's part, being such a saying on that side as all Christendom hath ever taught, that no creature can eat the body and drink the blood1' of • Pufmatcum Clirist, but only man. But this abominable surmised untruth in the former part of hisa com- PaPlstls- parison, may be taken for a proof, whether such beastly asseverations proceed from flic spirit of truth or no; and whether truth be there intended, where such blasphemy is surmised. But let us see the rest. CANTERBURY. Yet still in these comparisons you grant that part of the difference to be true which I affirm ; but you say that I report untruly of the papists, impudently bearing them in hand, to say such abominable and beastly asseverations as you never heard. Whereby appeareth your impudent arrogancy in denial of that thing which either you know whether a the papists do say, or you are in doubt whether they say or say not, having not read eauhebody what it is that they say. For why do they reject the Master of the Sentences in of chnst' this point, that he said, " a mouse or brute beast receiveth7 not the body of Christ, 67. although they seem to receive it ?" Wherein if you say, as the Master did, that *Lib. 4. dis- the mouse receiveth not the body of Christ, look for no favour at the papists' hands, erroribus.foi but to be rejected as the Master was, unless they forbear you upon favour, and because Iv'ide Mar- that in other matters you have been so good a captain for them, they will pardon Santium. you this one fault. And so is this first part of the difference no untrue surmise of f",!t.7liob~ me, hut a determination of the papists, condemning whosoever would say the contrary. And this is a common proposition among the school divines, that the body of Christ remaineth so long as the form of the bread is remaining, wheresoever it be, whereof P Eat, 1551, and Orig. Ed.] P Can eat the body and blood, 1551.] p Some that, 1551.] i p Of this comparison, Orig. Ed. Winchester, p Of that abominable opinion, Orig. Ed. Win- 1551.] Chester, 1551.] [; Receive, 1551.] 68 THE THIRD BOOK. Thomas, your St Thomas writeth thus : Quidam vero dixerunt, quod quam primum sacramentum a,, so. art. iii. sumitur a mure ml cane, desinit ibi esse corpus Christi. Sed hoc derogat veritati hujus sacramenti. Substantia enim panis sumpta a peccatore tamdiu manet, dum per calorem naturalem est in digestione: igitur tamdiu manet corpus Christi sub speciebus sacra- Peryn. mentalibus1. And Perm2, in his book printed and set abroad in this matter for all men to read, saith : " That although the mouse, or any other beast, do eat the sacra ment, yet nevertheless the same is the very and real body of Christ." And he asketh, "what inconvenience it is against the verity of Christ's real body in the sacrament, though the impassible body lie in the mouth or maw of the beast ? Is it not there fore the body of Christ ? Yes, undoubtedly," saith he. So that now these abominable opinions and beastly asseverations, (as you truly term them, meaning thereby to bite me, as appeareth,) be fit terms, and meet for the papists, whose asseverations they he. Now followeth the seventh comparison. They say, that every man, good and evil, eateth the body of Christ. We say, that both do eat the sacramental bread, and drink the wine ; but none do eat the very body of Christ, and drink his blood, but only they that be lively members of his body. WINCHESTER. *A demur upon this issue. In this comparison the former part, speaking of such men as be by baptism received into Chrisfs church, is very true, confirmed by St Paul, and ever since affirmed in the church; in the proof whereof here in this book I will not travel, but make it a demur as it were in law, whereupon to try the truth of the whole matter. If that doctrine, called by this author the doctrine of the papists, and is indeed the catholic doctrine, be not in this point true, let all be so judged for me. If it be true, as it is most true, let that be a mark whereby to judge the rest of this author's untrue asseverations. For undoubtedly St Augustine saith : August, con- " We may not of men's matters esteem the sacraments: they be made by him whose they be; but Petii.lti?ba20. worthily used they bring reward, unworthily handled they bring judgment. He that dis- pensefh the sacrament worthily, and he that usefh it unworthily, be not one; but that thing is one, whether it be handled worthily or unworthily, so as it is neither better ne worse, but •MarcusCon- life or death of them that use it." Thus saith St Augustine, and therefore be the receivers3 quodethnici worthy or unworthy, good or evil, the substance of Chrisfs sacrament is all one, as being sumuntrt?Sd Cod's work, who worketh uniformly, and yet is not in all that receive of like effect, not of4 any bmti in sacra- alteration or diminution in it, but for the diversity of him that receiveth. So as the report tantum. made here of the doctrine of the catholic church under the name of papists is u, very true report, and for want of grace reproved by the author as though it were no true doctrine. And the second part of the comparison on the author's side, contained under "we say" by them that in hypocrisy pretend to be truth's friends, containeth an untruth to the simple •The word reader, and yet hath a matter of wrangling to the learned reader, because of the word "very," 'makewran? which, referred to the effect of eating the body of Christ, whereby to receive life, may be B'ing' so spoken, that none receive the body of Christ with the very effect of life, but such as eat 68. the sacrament spiritually, that is to say, with true faith worthily. And yet evil men, as [' Cranmer here, as above, p. 64, quotes the sub stance of Thomas Aquinas, rather than his exact words, which run thus: "Quidam antiqui errave- runt, dicentes, quod corpus Christi nee etiam sacra- mentaliter a peccatoribus sumitur, sed quam cito labiis peccatoris contingitur, tam cito sub speciebus sacramentalibus desinit esse corpus Christi. Sed hoc est erroneum : derogat enim veritati hujus sa cramenti, ad quam — pertinet quod manentibus spe ciebus corpus Christi sub eis esse non desinat. Species autem manent, quamdiu substantia panis maneret, sibi ibi adesset. Manifestum est autem quod substantia panis assumpta a peccatore, non statim esse desinit, sed manet quandiu per calorem naturalem digeratur. Unde tamdiu corpus Christi sub speciebus sacramentalibus manet a peccatoribus sumptis." — Tertia pars, p. 204. Art. iii. q. 80. Antverp. 1624.] P Dr Peryn was master of the Black-friars in Smithfield. He submitted to voluntary exile during the reign of Henry VIII. ; and after twenty years returned home in the reign of Mary, and opposed the reformed religion. He preached and published four sermons on the Eucharist. Vid. Strype's Eccl. Mem. Vol. in. Part 2. p. 116. Ed. Oxford, 1822.] P Receiver, 1551.] P For any alteration, 1551.] OF THE PRESENCE OF CHRIST. 69 Judas, receive the same very body, touching the truth of the presence tliereof, that St Peter did. For in tlie substance of the sacrament, which is God's work, is no variety, who ordaineth all (as afore) uniformly ; but in man is the variety, amongst whom he that receiveth wor thily Chrisfs body, receiveth life, and he that receiveth unworthily, receiveth condemnation. There followeth further. CANTERBURY. I thank you for this demur, for I myself could have chosen no better for my »a demur. purpose. And I am content that the trial of the whole matter he judged hereby, meneeatrthl as you desire. You say, that "all that be baptized, good and evil, eat the body of christ°f Christ;" and I say, only the good, and not the evil. Now must neither I nor you be judges in our own causes: therefore let Christ be judge between us both, whose judgment it is not reason that you refuse. Christ saith : " Whosoever eateth my flesh, and drinketh my blood, dwelleth in me, and I in j0im vi. him. As the living Father hath sent me, and I live by the Father, even so he that eateth me shall live by me. This is the bread which came down from heaven : not as your fathers did eat manna, and are dead : he that eateth this bread shall live for ever." Now I ask you this question, Whether evil men shall live for ever? Whether they live by Christ ? Whether they dwell in Christ ? and have Christ dwelling in them ? If you say nay, (as you must needs if you will say the truth,) then have I proved my negative (wherein stood the demur), that ill men eat not Christ's body nor drink his blood; for if they did, then hy Christ's own words they should live for ever, and dwell in Christ, and have Christ dwelling in them. And what proofs will you require more upon my part in this demur? For if Christ be with me, who can be able to stand against me ? But you allege for you St Paul, who speaketh for you nothing at all. For the messenger will not speak against him that sent him. I know that St Paul in the eleventh to the Corinthians, speaketh expressly of the unworthy eating of the bread, but i cor. xi. in no place of the unworthy eating of the body of Christ. And if he do, shew the place, or else the demur passeth against you, and the whole matter tried with me, by your own pact and covenant. And yet for further proof of this demur, I refer me to the 1st, 2nd, 3rd, 4th, and 5th chapters of my fourth book. And where you bring St Augustine to be witness, his witness in that place helpeth August, con- nothing your cause. For he speaketh there generally of the using of the sacraments lib. 2. cap. 37. well or ill, as the diversity of men be, rehearsing by name the sacrament of circum cision, of the paschal lamb, and of baptism. Wherefore if you will prove any real and corporal presence of Christ by that place, you may as well prove that he was cor porally present in circumcision, in eating of the paschal lamb, and in baptism, as in the Lord's supper. And here ye use such a subtilty to deceive the simple reader, that he hath good cause to suspect your proceedings, and to take good heed of you in all your writings, who do nothing else but go about to deceive him. For you conclude the matter of the substance of the sacrament, that the reader might think that place to speak only of the sacrament of Christ's body and blood, and to speak of the substance thereof, where St Augustine neither hath that word "substance,'' nor speaketh not one word specially of that sacrament ; but all his process goeth chiefly of baptism, which is all one, (saith St Augustine against the Donatists, which reproved baptism for the vice of the 69. minister,) whether the minister be good or ill, and whether he minister it to good or to ill. For the sacrament is all one, although the effect be diverse, to good and to evil. And as for them whom ye say that in hypocrisy pretend to be truth's friends, Truth's feign- • ¦¦ 1 • • 1 • ± i_ • r. ea friends. all that be learned and have any judgment, know that it is the papists, which no few years past, by hypocrisy and feigned religion, have uttered and sold their lies and fables instead of God's eternal truth, and in the place of Christ have set up idols and antichrist. And for the conclusion of this comparison, in this word " very " you make such Very. a wrangling, (where none occasion is given,) as never was had before this^ time of any 70 THE THIRD BOOK. learned man. For who heard ever before this time that an adjective was referred to a verb, and not to his proper substantive, of any man that had any learning at all? And as for the matter of Judas is answered before. For he received not the August, in bread that was the Lord, as St Augustine saith, but the bread of the Lord. Nor Joan Tra. 59 • 'no man can receive the body of Christ unworthily, although he may receive un worthily the sacrament thereof. smith. And hitherto D. Smith hath found no fault at all in my comparisons, whereby the reader may see how nature passeth art, seeing here much more captionsness in a subtil sophistical wit, than in him that hath but learned the sophistical art. Now followeth the eighth comparison. The eighth They say, that good men cat the body of Christ and drink his blood, 1 Jl' only at that time when they receive the sacrament. We say, that they eat, drink, and feed of Christ continually, so long as they be members of his body. WINCHESTER. What forehead, I pray you, is so hardened, that can utter this among them tliat know any thing of the learning of Christ's church ? In which it is a most common distinction, tliat tliere is three manner of eatings of Chrisfs body and blood : one spiritual only, which is *Three man- here affirmed in the second part of " we say," wherein the author and his say as the church " saith : another eating is both sacramentally and spiritually, which is wlien men worthily communicate in the supper : the third is sacramentally only, which is by men unworthy, *Causeof who eat and drink in the holy supper to their condemnation only. And the learned men in Christ's church say, that the ignorance and want of observation of these three manner of eatings causeth the error in the understanding of the scriptures and such fathers' sayings, as have written of tlie sacrament. And when tlie church speaketh of these three manner of eatings, what an impudency is it to say, tliat tlie church teacheth good men only to eat the body of Christ and drink his blood, when they receive the sacrament, being the truth otherwise; and yet a diversity there is of eating spiritually only, and eating spiritually and sacramentally, because in the supper they receive his very flesh and1 blood indeed, with the effects of all graces and gifts to such as receive it spiritually and ivorthily ; ivhereas out of the supper, when we eat only spiritually by faith, God that worketh without his sacraments, as seemeth to him, doth relieve those that believe and trust in him, and svffereth them not to be desti tute of that is necessary for them, wliereof we may not presume contemning tlie sacrament, mfses'an-™" but ordinarily seek God, wliere lie hath ordered himself to be sought, and there to assure nexed to his ourself of Ms covenants and promises, which be most certainly annexed to liii sacraments, * We must, vjhereunto we ought to give most certain trust and confidence: wherefore to teach the spiritual exalt the sa- manducation to be equal with the spiritual manducation and sacramental also, that is to cram en ts after their diminish the effect of the institution of tlie sacrament, which no christian man ought to do. dignity. CANTERBURY. 70. Who is so ignorant that hath read any thing at all, but he knoweth that distinction of three eatings ? But no man that is of learning and judgment, understandeth the Three man- three diverse eatings in such sort as you do, but after this manner : that some eat nerof eatings. qi)j^ ^ sacramerit 0f Christ's body, but not the very body itself ; some eat his body and not the sacrament; and some eat the sacrament and body both together. The sacrament (that is to say, the bread) is corporally eaten and chewed with the teeth in the mouth : the very body is eaten and chewed with faith in the spirit. Un godly men, when they receive the sacrament, they chew in their mouths, like unto Judas, the sacramental bread, but they eat not the celestial bread, which is Clirist. Faithful christian people, such as be Christ's true disciples, continually from time to time record in their minds the beneficial death of our Saviour Christ, chewing it hy faith in the cud of their spirit, and digesting it in their hearts, feeding and com- [' Very flesh and very blood, 1551.] sacra mental eat- OF THE PRESENCE OF CHRIST. 71 forting themselves with that heavenly meat, although they daily receive not the sacra ment thereof; and so they cat Christ's body spiritually, although not tho sacrament thereof. But when such men for their more comfort and confirmation of eternal True life, given unto them by Clirisfs death, como unto the Lord's holy table; then, as ing before they fed spiritually upon Christ, so now they feed corporally also upon the sacramental bread : by which sacramental feeding in Christ's promises, their former spiritual feeding is increased, and they grow and wax continually more strong in Christ, until at the last they shall come to tho full measure and perfection in Christ. This is the teaching of tho true catholic church, as it is taught by God's word. And therefore St Paul, speaking of them that unworthily eat, saith, tliat they eat 1 cor. xi. the bread, hut not that they eat the body of Christ, but their own damnation. And where you set out with your accustomed rhetorical colours a great impu- whether dency in me, that would report of the papists that good men eat the body of Christ really eaten and drink his blood only when they receive the sacrament, seeing that I know that sacrament. the papists make a distinction of three manner of eatings of Christ's body, whereof one is without the sacrament : I am not ignorant indeed, that the papists grant a spiritual eating of Christ's body without the sacrament ; but I mean of such an eating of his body, as his presence is in the sacrament, and as you say he is there eaten, that is to say, corporally. Therefore to express my mind more plainly to you, that list not understand, let this be the comparison. They say that after such a sort as Christ is in the sacrament, and there eaten, *The com- so good men eat his body and blood only when they receive the sacrament. QWe say, that as they eat and drink Christ in the sacrament,]2 so do they eat, drink, and feed upon him continually, so long as they be members of his body. Now the papists say, that Christ is corporally present in the sacrament, and is so eaten only when men receive the sacrament. But we say, that the presence of Christ in his holy supper is a spiritual presence : and as he is spiritually present, so is he spiritually eaten of all faithful christian men, not only when they receive the sacra ment, hut continually so long as they be members spiritual of Christ's mystical body. 71. And yet this is " really " also, (as you have expounded the word,) that is to say, Heaiiy. in deed and effectually. And as the Holy Ghost doth not only come to us in baptism, and Christ doth there clothe us, but they do the same to us continually so long as we dwell in Christ ; so likewise doth Christ feed us so long as we dwell in him and he in us, and not only when we receive the sacrament. So that as touching Christ himself, the presence is all one, the clothing all one, and the feeding all one, although the one for the more comfort and consolation have the sacrament added to it, and the other be without the sacrament. The rest that is here spoken is contentious wrangling to no purpose. But now cometh in Smith with his five eggs, saying that I have made here five Smith. lies in these comparisons. " The first lie is," saith he, " that the papists do say, that o-ood men do eat and drink Christ's body and blood only when they receive the sacrament :" which thing Smith saith the papists do not say, but that they then only do cat Christ's body and drink his blood corporally, which sufficeth for my purpose. For I mean no3 other thing, but that the papists teach such a corporal eating of Christ's body as endureth not, but vanisheth away, and ceaseth at the furthest within few hours after the sacrament is4 received. But forasmuch as Smith agreeth here with you, the answer made before to you will serve for him also. And yet Smith here shall serve me in good stead against you, who have imputed unto me so many im pudent lies, made against the papists in the comparisons before rehearsed: and Smith saith that this is the first lie, which is in the eighth comparison. And so shall Smith, (being mine adversary and your friend,) be such a witness for me, as you cannot except against, to prove that those things which before you said were impudent lies, be no lies at all. For this " is the first lie," saith Smith ; and then my sayings before must be all true, and not impudent lies. P The 1580 Ed. omits this sentence.] | [4 Sacrament be received, 1551.] p None other, 1551.] 72 THE THIRD BOOK. Now to the ninth comparison. They say, that the body of Christ that is in the sacrament, hath his own proper form and quantity. We say, that Christ is there sacramentally and spiritually, without form or quantity. WINCHESTER. [The answer. In this comparison is both sleight and craft : in the first part of it, which is that they say, ' Wineh.'iMlo there is mention of the body of Christ, which is proper of the humanity of Christ. In the second body'is'un- Part, which is of " we say," there is no mention of Chrisfs body, but of Christ, who in his divine ofrmsnded nature is understanded present without a body. Now the sacrament is institute of Chrisfs humanity. 00$y an(^ 0iooa- . ana- oeoause the divine nature in Christ continmth the unity with the body of •Theimityof Christ, we must needs confess where the body of Christ is there is whole Christ, God and mam. hood and And when we speak of Chrisfs body, we must understand a true body, which hath both form and quantity; and therefore such as confess the true catholic faith, they affirm of Chrisfs body all truth of a natural body, which although it hath all those truths of form and quantity, yet they say, Chrisfs body is not present after the manner of quantity, nor in a visible form, as it was conversant in this present life : but that there is truly in the sacrament the very true body of Christ, which good men believe upon the credit of Christ that said so, and knowledge therewith the manner of that presence to be an high mystery, and the manner so spiritual, as the carnal man cannot by discourse of reason reach it, but in his discourse shall (as this author doth) think it a vanity and foolishness : which foolishness nevertheless overcometh the wisdom of the world. And thus have I opened what they say on the catholic part. *A marvel- Now for the other part, whereof this author is, and with his faith "we say," the words seem to this* authof" imply, that Chrisfs hwman body is not in the sacrament, in that it is said, "Christ to be there scripture. sacramentally and spiritually, without form or quantity," which saying hath no scripture for it. 72. For the scripture speaketh of Chrisfs body which was betrayed for us, to be given us to be eaten. institution of Where also Chrisfs divinity is present, as accompanying his humanity, which humanity is ment, spake specially spoken of, the presence of which humanity when it is denied, tlien is there no text to nitv!Ssay'ing'," prove the presence of Chrisfs divinity specially, that is to say, otherwise than it is by his brSv"iS':ay omnipotency present every where. And to conclude this piece of comparison, this manner of Phil. ii. speech was never, I think, read, that Christ is present in the sacrament without form or quantity. And St Paul speaketh of a form in the Godhead, Qui quum in forma Dei esset, " Who when he was in tlie form of God." So as if Christ be present in the sacrament without all form, then is he there neither as God nor man ; which is a stranger teaching than yet hath been heard or read of: but into such absurdities indeed do they fall, who entreat irreverently and untruly this high mystery. This is here worthy a special note, how by the manner of the speech in the latter part of this difference the teaching seemefh to be, that Christ is spiritually present •There. in the sacrwment, because of tlie word "there," which thou, reader, mayest compare how it agreeth contrariety with the rest of this author's doctrine. Let ifs go to the neict, in the author. CANTERBURY. Such is the nature of many, that they can find many knots in a plain rush, and doubts where no doubts ought to be found. So find you "sleight and craft," where I meant all things simply and plainly. And to avoid such sleight and craft as you gather of my words, I shall express them plainly thus. *Tiic compa- The papists say, that the body of Christ that is in the sacrament, hath his own proper form and quantity. We say, that the body of Christ hath not his proper form and quantity, neither in the sacrament, nor in them that receive the sacrament ; but is in the sacrament sacramentally, and in the worthy receivers spiritually, without the proper form and quantity of his body. This was my meaning at the first, and no man that had looked of this place indifferently, would have taken the second part of this comparison to be understanded of Christ's divine nature : for the bread and Theodoret. wine be sacraments of his body and blood, and not of his divinity, as Theodoretus saith ; and therefore his divine nature is not sacramentally in the sacrament, but his human nature only. And what manner of speech had this been, to say of Christ's divine nature, that it is in the sacrament without quantity, which hath in it no manner OF THE PRESENCE OF CHRIST. 73 of quantity wheresoever it be? And where I set forth these comparisons to shew wherein we vary from the papists, what variance had been in this comparison, if I had understanded the first part of Christ's humanity, and the second of his divinity ? The reader by this one place, among many other, may easily discern, how captious you be to reprehend whatsoever I say, and to pervert every thing into a wrong sense : so that in respect of you, Smith is a very indifferent taker of my words, although n. smith. indeed he far passeth the bounds of honesty. But to come directly to the matter, if it bo true that you say, that in the sacrament whether, in Christ's body hath all the forms and quantities of a natural body, why say you then ment, Christ's that his body is not there present after the manner of quantity ? Declare what difference his proper is between form and quantity, and the manner of quantity. And if Christ's body quantity. in the sacrament have the same quantity, that is to say, the same length, breadth, and thickness, and the same form, that is to say, the same due order and proportion ; of the members and parts of his body, that ho had when he was crucified, and hath now in heaven, (as he hath by your saying here in this place,) then I pray you declare 73. further, how the length, breadth, and thickness of a man, should be contained in quantity within the compass of a piece of bread, no longer nor broader than one or two inches, nor much thicker than one leaf of paper : how an inch may be as long as an ell, and an ell as short as an inch : how length and roundness shall agree in one proportion ; and a thick and thin thing be both of one thickness : which you must warrant to be brought to pass, if the form and quantity of Christ's body be contained under the form and quantity of such bread and wine as we now use. But as Smith in the last comparison did me good service against you, so shall d. Smith. you in this comparison do me good service against him. For among the five lies wherewith he charges me in these comparisons, he accounteth this for one, that I report of the papists, that Christ's body in the sacrament hath his proper form and quantity, which you say is a truth. And therefore, if I make a lie herein, as Smith saith I do, yet I lie not alone, but have you to bear me company. And yet once again more may the reader here note, how the papists vary among themselves. And it is untrue that you say, that good men believe upon the credit of Christ, that there is truly in the sacrament the very true body of Christ. For Christ called bread his body, and wine his blood, (which, as the old authors say, must needs be understanded figuratively ;) but he never said that his true body is truly in the sacrament, as you here report of him. And the manner of his presence you call so high a mystery, that the carnal man cannot reach it. And indeed, as you feign the matter, it is so high a mystery, that never man could reach it but yourself alone. For you make the manner of Christ being in the sacrament so spiritual, that you say his flesh, blood, and bones be there really and carnally; and yet you confess in your book, that you never read in any old author that so said. And this manner of handling of so pure a mystery is neither godly foolishness nor wordly, but rather a mere frenzy and madness. And although the scripture speak of Christ's body to be eaten of us, yet that is understanded of spiritual and not of corporal eating, and of spiritual not of cor poral presence. The scripture saith, that Christ hath forsaken1 the world, and isjohnxvi. ascended into heaven. Upon which words St Augustine, Vigilius, and other ancient Luke xxiv authors do prove, that as concerning the nature of his manhood, Christ is gone hence, and is not here, as I declared in my third book, the 3rd, 4th, 5th, and 6th chapters. And where you think that this matter of speech was never read, that Christ is present in the sacrament without form or quantity, I am sure that it was never read in any approved author, that Christ hath his proper form and quantity in the sacrament. And Duns saith, " that his quantity is in heaven, and not in the sacra- scotus, a. Sent. Dist. ment. 10. q. i. And when I say that Christ is in the sacrament sacramentally, and without form and quantity, who would think any man so captious, so ignorant, or so full [' Ed. 1551 reads "forsaken;"— Ed. 1580 reads "forespoken,"— which is evidently a misprint.] 74 THE THIRD BOOK. of sophistry, to draw my words to the form of Christ's divinity, which I speak most plainly of the form and quantity of his body and humanity ? as I have before declared. And although some other might be so far overseen, yet specially you ought not so to take my words ; forasmuch as you said not past sixteen lines before, that my words seem to imply, that I meant of Christ's human body. 74. And because it may appear how truly and faithfully you report my words, you add this word " all," which is more than I speak, and marreth all the whole matter. And you gather thereof such absurdities as I never spake, but as you sophistically do gather, to make a great matter of nothing. 3. And where of this word " there " you would conclude repugnance in my doctrine, that where in other places I have written that Christ is spiritually present in them. that receive the sacrament, and not in the sacraments of bread and wine, and now it should seem that I teach contrary, that Christ is spiritually present in the very bread and wine ; if you pleased to understand my words rightly, there is no repug nance in my words at all. For by this word " there, " I mean not in the sacra ments of bread and wine, but in the ministration of the sacrament, as the old authors for the most part, when they speak of the presence of Christ in the sacrament, they mean in the ministration of the sacrament. Which my saying varieth from no doctrine that I have taught in any part of my book. Now followeth the tenth comparison. They say, that the fathers and prophets of the old testament did not eat the body, nor drink the blood of Christ. We say, that they did eat his body and drink his blood, although he was not yet born nor incarnated. WINCHESTER. *A riddle This comparison of difference is clerkly conveyed, as it were of a rjddle, wherein nay and truthoFna'y yea, when they be opened, agree and consent. The fathers did eat Christ's body and drink his beinglnap- bl°°d in the1 truth of promise, which was effectual to tliem of redemption to be wrought, not in contraries'™0 truth of presence (as we do) for confirmation of redemption already wrought. They had a certain promise, and we a certain present payment : they did eat Christ spiritually, believing in him that was to come, but tliey did not eat Christ's body present in tke sacrament, sacramentally and spiritually, as we do. Tlieir sacraments were figures of the things, but ours contain tlie very things. And therefore albeit in a sense to the learned men it may be verified, that the fathers did eat the body of Christ, and drink his blood ; yet there is no such form of ivords in scripture, and it is more agreeable to the simplicity of scripture, to say the fathers before Christ's nativity did not eat the body and blood of Christ, which body and blood Christ himself truly took of the body of the virgin Mary. For although St Paul, in the tenth to the Corinthians, be so understanded of some, as the fathers should eat tlie same spiritual meat, and drink the same spiritual drink that we do, to which understanding all do not agree, yet following that understanding, we may not *Augustinus. so press the words, as there should be no difference at all; and this one2 difference St Augustine difference'in noteth, how their sacraments contained the promise of that, which in our sacrament is given. St Augustine. Thus he saith : "And this is evident of itself , how to us in the holy supper Christ saith, 'This is my body that shall be betrayed for you ; take, eat :' which was never said to the fathers, although tlieir faith in substance agreed with ours, having all one Christ and Mediator, which they looked for to come, and we acknowledge to be already come." 'Come,' and 'to come,' as St Augustine saith, differeth. But Christ is one, by whom all teas created3, and man's fall repaired, from whom is all feeding, corporal and spiritual, and in whom all is restored in heaven and in earth. In this faith of Christ, the fathers were fed with heavenly spiritual food, which was the same with ours in respect of the restitution by Christ, and redemption by tfwm hoped, which is achieved by the mystery of the body and blood of Christ; by reason whereof I deny not, but it may be said in a good sense, how tliey did eat the body and blood of Christ, before he was incarnate: but, as I said before, scripture speaketh not so, and it is no wholesome fashion of speech •Joan of at this time, which furthereth in sound to the ears of the rude tlie pestilent heresy wherein Joan of Kent's obsti nacy. ¦ — 75 [' In truth of promise, 1551.] [- This one special difference, 1551.] [3 Create, 1551.] OF THE PRESENCE OF CHRIST. /¦> Kent obstinately died, that is to say, .that Christ took 'nothing of the virgin, hvl brought his bm/i/ with him from above; being a thing worthy to be noted, how the old heresy, denying the true taking of the flesh of Christ in the virgin's -womb, at the same, time in revive, when the true deliverance of Christ's flesh in the holy supper, to be of us eaten, is also denied. Fur as it is a mere truth without figure, and yet ait high ¦mystery. Quits work in the incarnation, of Christ, wherein our flesh was of Christ truly taken of the, virgin's substance: so is it a, -mere truth, without figure, in the substance of the celestial thing, and yet an high -mystery and God's work, in the giving of the same true flesh, truly to lie in the, supper eaten. When I exclude figure in the sacrament, I mean not of the visible part, which, is called a figure of the celestial -invisible part, which is truly there without figure, so as by that figure is not imjiuircd the truth nf that presence; which I add to avoid ca,villa,tiou. And to4 make au end of this comparison, this I say, that this article declareth wantonness, to -make a difference- -in words, where none is in the sense 'Novelty of rightly taken, with a novelty of speech not necessary to be uttered now. spjech. CANTERBURY. Note well here, reader, how the cuttle cometh in with his dark colours. Where I speak of the substance of the thing that is eaten, you turn it to the manner and circumstances thereof, to blind the simple reader, and that you may make thereof a riddle of yea and nay, as you be wont to make black white, and white black ; or one thing yea and nay, black and white at your pleasure. But to put away your dark colours, and to make the matter plain, this I say, The fathers that the fathers and prophets did eat Christ's body and drink his blood in promise chrfst's flesh of redemption to be wrought, and we eat and drink the same flesh and blood in wood"" confirmation of our faith in the redemption already wrought. But as the fathers did eat and drink, so did also the apostles at Christ's supper, in promise of redemption to be wrought, not in confirmation of redemption already wrought. So that if wrought and to be wrought make the diversity of presence and not presence, then the apostles did not eat and drink the flesh and blood of Christ really present, because the redemption was not then already wrought, but promised the next day to be wrought. And although before the crucifying of his flesh and effusion of his blood our re demption was not actually wrought by Christ, yet was he spiritually and sacra mentally present, and spiritually and sacramentally eaten and drunken, not only of the apostles at his last supper before he suffered his passion, but also of the holy patriarchs and fathers before his incarnation, as well as he is now of us after his ascension. And although in the manner of signifying there be great difference between their The diversity sacraments and ours, yet, as St Augustine saith, both we and they receive one thing menteoftno in the diversity of sacraments 6. And our sacraments contain presently tho very "eTamen" ' things signified, no more than theirs did. For in tlieir sacraments they were hy join" Tract. Christ presently regenerated and fed, as we be in ours ; although their sacraments 26' were figures of the death of Christ to come, and ours be figures of his death now past. And as it is all one Christ that was to be born and to die for us, and after ward was born indeed and died indeed, whose birth and death be now past; so was the same Christ, and the same flesh and blood eaten and drunken of the faith ful fathers before he was born or dead, and of his apostles after he was born and before he was dead, and of faithful christian people is now daily eaten and drunken 76. after that both his nativity and death be past. And all is but one Christ, one flesh and one blood, as concerning the substance, yet that which to the fathers was to come, is to us past. And nevertheless the eating and drinking is all one; for neither the fathers did, nor we do eat carnally and corporally with our mouths, but both the fathers did, and we do eat spiritually by true and lively faith. The body [4 So ed. 1551. In that of 1580 to is omitted.] p " Sacramenta ilia fucrunt : in signis diversa sunt, sed in re qua? signiiicatur paria sunt." — August, in Joannem, Tract, xxvi. Pars ix. Ed. Basil, ap. Amerhach. 1506.] 76 THE THIRD BOOK. The fathers did eat Christ's body and drink his blood be fore he was bom. August, de Util. Pceni- ten. August, in Psal. lxxvii. August, in Jran. Tract. 26. 77. August, con tra Faustum, lib. 19. cap. IB. et 20. cap. 21. of Christ was and is all one to the fathers and to us, but corporally and locally he was not1 yet bom unto them, and from us he is gone, and ascended up into heaven. So that to neither he was nor is carnally, substantially, and corporally present, but to them he was, and to us he is spiritually present, and sacramentally also ; and of both sacramentally, spiritually, and effectually eaten and drunken, to eternal salva tion and everlasting life. And this is plainly enough declared in the scripture to them that have willing minds to understand the truth. For it is written in the old testament, Ecclus. xxiv. in the person of Christ thus : " They that eat me, shall yet hunger, and they that drink me shall yet be thirsty." And St Paul writeth to the Corinthians, saying : " Our fathers did all eat the same spiritual meat, and did all drink the same spiritual drink ; and they drank of that spiritual rock that followed them, which rock was Christ." These words St Au gustine expounding, saith : " What is to eat the same meat, but that they did eat the same which we do? Whosoever in manna understood Christ, did eat the same spiritual meat that we do, that is to say, that meat which was received with faith, and not with bodies. Therefore to them that understood and believed, it was the same meat and the same drink. So that to such as understood not, the meat was only manna, and the drink only water ; but to such as understood, it was the same that is now. For then was Christ to come, who is now come. To come and is come, be divers words, but it is the same Christ." These be St Augustine's sayings2. And because you say, "that it is more agreeable to the scripture to say, that the fathers before Christ's nativity did not eat the body and drink the blood of Christ"; I pray you, shew me one scripture that so saith. And shew me also one approved author that disallowed St Augustine's mind by me here alleged, because you say, "that all do not agree to his understanding." And in the seventy-seventh Psalm, St Augustine saith also : " The stone was Christ." Therefore the same was the meat and drink of the fathers in the mystery, which is ours; but in signification the same, not in outward form. For it is one Christ himself, that to them was figured in the stone, and to us manifestly appeared in flesh. And St Augustine saith plainly, "that both manna and our sacrament signifieth Christ, and that although the sacra ments were divers, yet in the thing by them meant and understand they were both like." And so after the mind of St Augustine it is clear, that the same things were given to the faithful receivers in the sacraments of the old testament that he given in the new : the same to them was circumcision, that to us is baptism ; and to them by manna was given the same thing, that now is given to us in the sacra mental bread. And if I would grant for your pleasure, that in their sacraments Christ was promised, and that in ours he is really given; doth it not then follow as well that Christ is given in the sacrament of baptism, as that he is given in the sacrament of his flesh and blood? And St Augustine, contra Faustum, esteemeth them mad, that think diversity between the things signified in the old and new testament, because the signs be diverse3; and expressing the matter plainly, saith, "that the flesh and blood of our sacrifice before Christ's coming was promised by sacrifices of similitudes, in his passion was given indeed, and after his ascension is solemnly put in our memory by the sacrament1." [' Here again it is necessary to follow ed. 1551. The 1580 ed. omits not] P " Eundem, inquit, cibum spiritalem mandu- caverunt. Quid est ' eundem,' nisi quia eum quem etiam nos ? — Quicunque in manna Christum intel- lcxerunt, eundem quem nos cibum spiritalem man- ducaverunt : id est, qui fide capiebatur, non qui corpore hauriehatur Et eundem ergo cibum, eun dem potum, sed intelligentibus et credentibus. Non intelligentibus autem, illud solum manna, ilia sola aqua : credenti autem idem qui nunc. Tunc enim Christus venturus, modo Christus venit. Venturus et venit, diversa verba sunt, sed idem Christus." — August, de Utilitate Poenitentia?, Lib. I. Parsx.J [3 " Quanto errore delirent, qui putant signis sa- cramentisque mutatis, etiam res ipsas esse diver- sas." August, contra Faustum, Lib. xix. cap. xvi. Pars iv.] [1 "Hujus sacrificii caro et sanguis ante adven- tum Christi per yictimas similitudinum promit- tebatur : in passione Christi per ipsam veritatem reddebatur : post ascensum Christi per sacramentum memoria; celebratur. "— Ibid. Lib. xx. cap. xxi.] OF THE PRESENCE OF CHRIST. 77 And the thing which you say St Augustine' noteth to be given in the sacraments August, m of the new testament, and to be promised in the sacraments of the old, St Augustino expresseth the thing which he meant, that is to say, salvation and eternal life by Christ. And yet in this mortal life we have not eternal life in possession, but in promise, as the prophets had. But St Augustino saith, that wo have the promise, because we have Christ already come, which by the prophets was promised before that he should come ; and therefore St John the baptist was called moro than a pro phet, because he said: "Here is tho Lamb of God already present, which the prophets Joim i. taught us to look for until he came." The effect therefore of St Augustine's words plainly to he expressed, was this, that the prophets in the old testament promised a Saviour to come and redeem the world, which the sacraments of that time testified until his coming : but now he is already come, and hath by his death performed that was promised, which our sacraments testify unto us, as St Augustine declareth more plainly in his book, De fide ad Petruni, the 19th chapter0. So that St Augustine speaketh of the giving ofAugust.de Christ to death, (which the sacraments of the old testament testified to come, and cap. id. ours testify to be done,) and not of the giving of him in the sacraments. And forasmuch as St Augustine spake generally of all the sacraments, therefore if you will by his words prove, that Christ is corporally in the sacrament of tho holy communion, you may as well prove, that he is corporally in baptism; for St Augustine speaketh no more of the one than of the other. But where St Augustine speaketh generally of all the sacraments, you restrain the matter particularly to the sacrament of the Lord's supper only, that the ignorant reader should think, that St Augustine spake of the corporal presence of Christ in the sacraments, and that only in the sacraments of bread and wine; whereas St Augustine himself speaketh only of our salvation by Christ, and of the sacraments in general. And nevertheless, as the fathers had the same Christ and Mediator that we have, (as you here confess,) so did they spiritually eat his flesh and drink his blood as we do, and spiritually feed of him, and by faith he was present with them, as he is with us, although carnally and corporally he was yet to come unto them, and from us is gone up to his Father into heaven. This, besides St Augustine, is plainly set out by Bertram above six hundred Bertram. years past, whose judgment in this matter of the sacrament although you allow not (because it utterly condemneth your doctrine therein,) yet forasmuch as hitherto his teaching was never reproved by none, but by you alone, and that he is commended of other as an excellent learned man in holy scripture, and a notable famous man, as well in living as learning, and that among his excellent works this one is specially praised, which he wrote of the matter of the sacrament of the body and 78. blood of our Lord, therefore I shall rehearse his teaching in this point, how the holy fathers and prophets, before the coming of Christ, did eat Christ's flesh and drink his blood: so that, although Bertram's saying be not esteemed with you, yet the indif ferent reader may see what was written in this matter, before your doctrine was in- P " Sacramenta non eadem, quia alia sunt sa- cramenta dantia salutem, alia promittentia Salvato- rem. Sacramenta novi testamenti dant salutem, sacramenta veteris testamenti promiserunt Salvato- rem. Cum ergo jam teneas promissa, quid quasris promittentia ? Salvatorem habens jam in hoc teneas promissa, non quod jam acceperimus vitam ater- nam, sed quia jam venerit Christus, qui per prophe- tas pranunciabatur." — August, in Psal. lxxiii. -Tom. VIII. p. 327. Ed. Paris. 1635.] P " Firmissime tene, et nullatenus dubites, ip- sum unigenitum Deum, Verbum carnem factum, se pro nobis obtulisse sacrificium et hostiam Deo in odorem suavitatis : cui cum Patre et Spiritu sancto a patriarchis, prophetis, et sacerdotibus tempore veteris testamenti animalia sacrificabantur ; et cui nunc, id est, tempore novi testamenti, cum Patre et Spiritu sancto, cum quibus illi est una divinitas, sacrificium panis et vini in fide et caritate sancta ecclesia catholica per universum orbem terra offerre non cessat. In illis enim carnalibus victimis figu- ratio fuit carnis Christi, quam pro peccatis nostris ipse sine peccato fuerat oblaturus, et sanguinis quem erat effusurus in remissionem peccatorum nostrorum. In isto autem sacriflcio gratiarum actio atque commemoratio est carnis Christi, quam pro nobis obtulit, et sanguinis quem pro nobis idem Deus effudit." — August, de fide ad Petrum diaco- num, Cap. xix. Pars x. Basil, ap. Amerbach. 1506. In Ed. Paris. 1635. Tom. III. p. 391, 2. This trea tise is censured by Erasmus as spurious ; and the author is said to be Fulgentius — Vid. Riveti Critica Sacra, p. 389. Genev. 1626. " Coci censura Pa- trum," pp. 341, 2. Helm. 1683.J 78 THE THIRD BOOK. vented. And although his authority be not received of you, yet his words may serve Smith. against Smith, who herein more learnedly, and with more judgment than you, ap- proveth this author. This is Bertram's doctrine1. " St Paul saith, that all the old fathers did eat the same spiritual meat, and drink the same spiritual drink. But peradven- ture thou wilt ask, which the same? Even the very same that christian people do daily eat and drink in the church. For we may not understand divers things, when it is one and the self-same Christ, which in times past did feed with his flesh, and made to drink of his blood, the people that were baptized in the cloud and sea, in the wilderness, and which doth now in the church feed christian people with the bread of his body, and giveth them to drink the flood of his blood. When he had not yet taken maris nature upon him, when he had not yet tasted death for the salvation of the world, not redeemed us with his blood, nevertheless even then our forefathers, by spiritual meat and invisible drink, did eat his body in the wilderness and drink his blood, as the apostle beareth witness, saying : ' The same spiritual meat, the same spiritual drink.' For he that now in the church, by his omnipotent power, cloth spiritually convert bread and wine into the flesh of his body, and into the flood of his own blood, he did then invisibly so work, that manna which came from heaven was his body, and the water his blood." Now by the things here by me al leged it evidently appeareth, that this is no novelty of speech to say, that the holy fathers and prophets did eat Christ's flesh, and drink his blood. For both the scrip ture and old authors use so to speak, how much soever the speech mislike them that like no fashion but their own1' Joan of Kent. And what doth this further the pestilent heresy of Joan of Kent? Is this a good argument? The fathers did eat Christ's flesh and drink his blood spiritually before he was born ; ergo after he was not corporally born of his mother ? Or he- cause he was corporally born, is he not therefore daily eaten spiritually of his faithful people? Because he dwelt in the world corporally from his incarnation unto his as cension, did he not therefore spiritually dwell in his holy members before that time, and hath so done ever sithens, and will do to the world's end ? Or if he be eaten in a figure, can you induce thereof that he was not horn without a figure ? Do not such kind of arguments favour the error of Joan of Kent ? Yea, do they not manifestly approve her pestiferous heresy, if they were to be allowed? What man that meaneth the truth, would bring in such manner of reasoning to deface the truth? And yet it is not to be denied, but that Christ is truly eaten, as he was truly born; hut the one corporally and without figure, and the other spiritually and with a figure. Now followeth my eleventh comparison. TJw eleventh They say, that the body of Christ is every day many times made, as often as there be masses said, and that then and there he is made of bread and wine. We say, that Christ's body was never but once made, and then not of the nature and substance of bread and wine, but of the sub stance of his blessed mother. [' " Cum cibus vel potus ille futuri corporis Christi sanguinisque mysterium quod celebrat ecclesia praemonstraret, eandem tamen escam spiritualem manducasse, et eundem potum spiritualem bibisse patres nostros sanctus Paulus asseverat. Quasris fortasse, quam eandem ? nimirum ipsam quam hodie populus credentium in ecclesia manducat et bibit. Non enim licet diversa intelligi, quoniam unus idemque Christus est, qui et populum in de- serto, in nube et in mari baptizatum sua came pa- vit, suo sanguine tunc potavit, et in ecclesia nunc credentium populum sui corporis pane, sui sanguinis unda pascit ac potat. jVIirum certe, quoniam incom. prehensibile et ina?stimabile : nondum hominem assumpserat, nondum pro salute mundi mortem degustaverat, nondum sanguine suo nos redemerat; et jam nostri patres in deserto per escam spiritualem potumque invisibilem ejus corpus manducabant, et ejus sanguinem bibebant, velut testis existit apostolus, damans : ' eandem escam spiritualem manducasse, eundem potum spiritualem bibisse pa tres nostros.' Ipse namque qui nunc in ecclesia omnipotenti virtute panem et vinum in sui corporis carnem et proprii cruoris undam spiritualiter con- vertit, ipse tunc quoque manna de ccelo datum cor pus soum, et aquam de petra profusam proprium sanguinem invisibiliter operatus est." Bertram. Lib. de Corp. et Sang. Dom. Cap. xxii. xxiii. xxv. pp. 12— 14— Ed. Oxford, 1838.] [a That like no fashion of speech but their own, 1551.] OF THE PRESENCE OF CHRIST. 7» WINCHESTER. Tlie bndi/ of Christ is by Coil's omnipotency, -who so worketh in- his -word, made present, 70. unto us at such time, as the church pray3 it may please, him so to do, ivhieh prai/er is ordered, *The book of .,,.,.,. . ' t'onunon f<> be made in the- book of common prayer now set forth'. II herein -we require oj God, the prayer in this creatures of bread and wine to be sanctified, and to be- to us the body and blood of Christ, which theij cannot be, unless God worketh it, and, make- them, so to be: in -which, -mystery it -was never tauaht, as this author williiuilii misrepurteth, theit Christ's -most precious bodu is •Christ's ,..,,,.,., , , body in the ¦made of the -matter of bread, but in that order crlnbitcd, and- made present unto us, by con- sacrament is „ , . . , , . . , . , , 7 7 .. , , not made of version of the substance of bread into Ins precious body; -not a -new body made of a new matter the matter of of bread and wine, but a -new presence- of the, body, that is never old, made present there, where the substance of bread and- wine was before. So as this comparison of difference is ¦mere wrani/Hiig, and so evident as it nccdeth no further answer but a note,. Lo, how they be not ashamed to trifle in so great a matter, and without cause by wrong terms to bring the truth in slander, if it were possible. May not this be accounted as a part of Goifs punishment, for -men of knowledge- to write, to the people such matter seriously, as were not tolerable to be by a scoffer devised in a play, to supply when his fellow had forgotten his part ? CANTERBURY. Christ is present whensoever the church prayeth unto him, and is gathered to gether in his name. And the bread and wine be made unto us the body and blood of Christ, (as it is in the book of common prayer,) but not by changing the substance The book of of bread and wine into the substance of Christ's natural body and blood, but that in prayer. the godly using of them they be unto the receivers Christ's body and blood : as of some the scripture saith, that their riches is their redemption, and to some it is their Prov. xiii. damnation : and as God's word to some is life, to some it is death and a snare, as 1 cor. i'. . . 2 Cor ii the prophet saith. And Christ himself to some is a stone to stumble at, to some is a james'i.' raising from death, not by conversion of substances, but by good or evil use: that Matt. win. thing which to the godly is salvation, to the ungodly is damnation. So is the water john'x'!.' in baptism, and the bread and wine in the Lord's supper, to the worthy receivers Christ himself and eternal life, and to the unworthy receivers everlasting death and damnation, not by conversion of one substance into another, but by godly or ungodly use thereof. And therefore, in the hook of the holy communion, we do not pray absolutely that tho bread and wine may be made the body and blood of Christ, but that unto us in that holy mystery they may be so ; that is to say, that we may so worthily receive the same, that we may he partakers of Christ's body and blood, *Domin. 3. and that therewith in spirit and in truth we may be spiritually nourished. And a Secret. ' like prayer of old time were all the people wont to make at the communion of all Domine, such offerings as at that time all the people used to offer, praying that their offerings obiata sane- might be unto them the body and blood of Christ. nobis'unige- And where you say, " it was never taught as I say, that Christ's body is made sa'nguil'fiant of the matter of bread," you knowingly and willingly misreport me. For I say whether the not of the matter of bread, but of bread ; which when you deny that the papists so ennstbe say, it seemeth you be now ashamed of the doctrine, which the papists have taught bread. this four or five hundred years. For is it not plainly written of all the papists, both lawyers and school-authors, that the body of Christ in the sacrament is made of bread, and his blood of wine? And they say not that his body is made present of bread and wine, but is made of bread and wine. Be not their books in print ready to be shewed? Do they not say, that the substance of the bread neither re- go. maineth still, nor is turned into nothing, but into the body of Christ? And do not P Prayeth, 1551.] [4 Winchester here refers to these words in the first Service Book of Edward VI., in the prayer of consecration : " With thy holy Spirit and word vouchsafe to bless and sanctify these thy gifts and creatures of bread and wine, that they may be unto us the body and blood of thy most dearly beloved Son Jesus Christ." In the second Service Book of Edward VI. the passage was changed, as it now stands.] 80 THE THIRD BOOK. yourself also say here in this place, that the substance of bread is converted into Christ's precious body? And what is that else but the body of Christ to be made of bread, and to he made of a new matter1? For if the bread do not vanish away into nothing, hut he turned into Christ's body, then is Christ's body made of it ; and then it must needs follow that Christ's body is made of new2, and of another substance than it was made of in his mother's womb : for there it was made of her flesh and blood, and here it is made of bread and wine. And the papists say not (as you now would shift off the matter) that Christ's body is made present of bread, but they say plainly without addition, that it is made of bread. Can you deny that this is the plain doctrine of the papists, Ex pane fit Corpus Christi, " Of bread is made the body of Christ," and that the substance of bread is turned into the substance thereof? And what reason, sentence, or English, could be in this saying, " Christ's body is made present of bread?" Marry, to be present in bread might be some sentence, but that speech will you in nowise admit. And this your saying here, if the reader mark it well, tumeth over quite and clean •Pugnateum all the whole papistical doctrine in this matter of the sacrament, as well touching papis is. transu-()gtantiation, as ajso the carnal presence. For their doctrine with one whole consent and agreement is this : That the substance of bread remaineth not, but is turned into the substance of Christ's body, and so the body of Christ is made of it. But this is false, say you, and " not tolerable to be by a scoffer devised in a place3, to supply when his fellow had forgotten his part." And so the whole doctrine of the papists, which they have taught these four or five hundred years, do you condemn with condign reproaches, as a teaching intolerable, not to he devised by a scoffer in a play. Why do you then take upon you to defend the papistical doctrine, if it be so intolerable ? Why do you not forsake those scoffers and players, which have juggled with the world so long, and embrace the most certain truth, that Christ's body is not made of bread ? And seeing that you embrace it here in this one place, > why stand you not constantly therein, but go from it again in all the rest of your book, defending the papistical doctrine, clean contrary to yours in this point, in that they teach that Christ's body is made of bread ? And you vary so much from yourself herein, that although you deny the papists' sayings4 in words, that Christ's body is made of bread, yet in effect you grant and maintain the same, which you say is intolerable, and not to be devised 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 needs follow that he maketh his body of the bread. Moreover, you say, that Christ's body is made present hy conversion, or turning of the substance of bread into the substance of his precious body; whereof must follow5, that his body is made of bread. For whensoever one substance is turned into another", then 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 Eve was made of Adam's rib, and the wine in Galilee made of water because the water was turned into wine, and the rib of Adam's side into the body of Eve. If the water had been put out of the pots, and wine put in for the water, we might have said that the wine had been made present there, where the water was before. But then we might not have 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's 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 converted and turned into the substance of his body. Which thing the papists saw must needs follow, and therefore they plainly confessed that the body of Christ Making by conversion. *Gen. ii. *John ii 81. [' And to be made anew of a new matter, 1551.] [2 Is made new, 1551.] [3 Play, 1551. Evidently the correct reading. See 'Winchester in the preceding page ] [« Saying, 1551.] [5 Must also follow, 1551.] [6 Into another substance, 1551.] OF THE PRESENCE OF CHRIST. «1 was made of bread ; which doctrine, as you truly say in this place, is intolerable, and not to bo devised by a scoffer in a piny, when his follow had forgotten his part. And yet you so far forget yourself in this book, that throughout the same, what soever you say here, you defend tho same intolerable doctrine, not to bo devised hy a scoffer. And where Smith accounteth here my fourth lie, that I say, that the papists say, D. smith. that Christ's body is made of bread and wine ; here Smith and you agree both together in one lie. For it is truth and no lie, that the papists so say and teach ; as Smith in other parts of his hook saith, that Christ's body is made of bread, and that priests do make Christ's body. 'My twelfth comparison is this. They say, that the mass is a sacrifice satisfactory for sin, by the de votion of the priest that offereth, and not by the thing that is offered. But we say, that their saying is a most heinous8, yea, and detestable error against the glory of Christ : for the satisfaction for our sins is not the devotion nor offering of the priest, but the only host and satisfaction for all the sins of the world is the death of Christ, and the oblation of his body upon the cross, that is to say, the oblation that Christ himself offered once upon the cross, and never but once, nor never any but he8. And there fore that oblation which the priests make daily in their papistical masses, cannot be a satisfaction for other men's sins by the priest's devotion : but it is a mere illusion, and subtle craft of the devil, whereby antichrist hath many years blinded and deceived the world. WINCHESTER. This comparison is out of the matter of the presence of Chrisfs most precious body in tlie I ¦r!ie 'SV""- sacrament, which presence this author, in tlie first part of his comparison, seemeth by implication Winchester.] to grant, when he findeth fault that tlie priest's devotion should be a sacrifice satisfactory, and not tlie thing that is offered; which manner of doctrine I never read, and I think myself it ought to be improved10, if any such there be to make the devotion of the priest a satisfaction. For undoubtedly Clirist is our satisfaction wholly and fully, who hath paid our whole debt *christ is our to God the Father, for the appeasing of his just wrath against us, and hath cancelled the bill aatlsfac,lon- obligatory, as St Paul saith, that was against us. For further opening whereof, if it be asked how he satisfied; we answer as we be taught by the scriptures : By tlie accomplishment *h»w Christ of the will of his Father, in his innocent, willing, and obedient suffering11 tlie miseries of this world without sin, and the violent persecution of the world, even to the death of the cross, and shedding of his most precious blood. Wherein was perfected the willing sacrifice that he made of himself to God the Father for us, of whom it was written in the beginning of the book, that he should be the body and perfect accomplishment of all sacrifices, as of whom all other sacrifices before were shadows and figures. And here is to be considered, how the obedient will m Clirisfs sacrifice is specially to be 82. noted, who suffered because he would: which St Paul setteth forth in declaration of Christ's "chnstswiii, humility. And although that willing obedience was ended and perfected on the cross, to the which it continued from tlie beginning, by reason whereof tlie oblation is in St Paul's speech attributed thereunto: yet as in the sacrifice of Abraham, when he offered Isaac, tlie earnest will of offering was accounted for the offering indeed, whereupon it is said in scripture that Abraham offered Isaac, and tlie declaration of the will of Abraham -is called the offering ; so the declaration of Clirisfs 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 us, and his precious blood shed for remission of sin, which his word he confirmed then with the gift of his precious body to be eaten, and his precious blood to be drunken. In which mystery he declared his body and blood to be [' Now my twelfth comparison, 1551.] [a A most heinous lie, and detestable error, Orig. ed.] [ 9 Nor never none but he, 1551, and Orig. ed.] [cranmer.] [10 I think it myself it ought to be improved, 1551, and Orig. ed. Winchester.] [n In his innocent suffering, his willing arid obedient suffering, 1551, and Orig. ed. Winch.] 6 82 THE THIRD BOOK. * Christ's once offering, Rom. xii. 83. the very sacrifice of the world, by him offered to God the Father, by the same will that he said his body sliould be betrayed for us; and thereby ascertained us that to be in him1 willing, that the Jews on the cross seemed to execute by violence and force against his will. And therefore as Christ offered himself on the cross, in the execution of the work of his will; so he. offered himself in his supper, in declaration of his will, whereby we might be the more assured of the effect of his death, which he suffered willingly and determinately for the redemption of tlie world, with a most perfect oblation and satisfaction for the sins of the world, exhibited and offered by him to God the Father, for the reconciliation of man's nature to God's favour and grace. And this I write, because this author speaketh so precisely how Christ offered himself never but once. Whereby if he mean by once offering the whole action of our redemption, which was consummate and perfected upon the cross, all must confess the substance of that work of redemption by the oblation of Clirist on the cross2 to have been absolutely finished, and so once offered for all. But there is no scripture whereupon we might conclude, that Clirist did in this mortal life, but in one particular moment of time, offer himself to his Father. For St Paul describefh it to the Philippians, under the word of humiliation, to have continued the whole time of Chrisfs conversation here, even to the death, the death of the cross. And that this obedience to God in humility is called offering, appeareth by St Paul, when he exhorted3 us to offer our bodies, which meaneth a continual obedience in the observation of God's will, and he calleth oblationem gentium, to bring them to the faith4. And Abraham's willing obedience, ready at God's commandment to offer Isaac, is called the offering of Isaac, and is in very deed a true offering. And every man6 offerefh himself to God when he yieldeth to God's calling, and presenteth himself ready to do God's will and commandment, who then may be said to offer his service, that is to say, to place his service in sight, and before him, before whom it should be done. And because our Saviour Christ, by the decree of tlie whole Trinity, took man's nature upon him, to suffer death for our redemption ; which death, in his last supper, he declared plainly he would suffer : we read in St Cyprian how Christ offered himself in his supper, ful filling the figure of Melchisedech, who by the offering of bread and wine signified that high mystery of Chrisfs supper, in which Christ, under the form of bread and wine, gave his very body and blood to be eaten and drunken, and in the giving thereof declared the determination of his glorious passion, and the fruit and effect thereof. Which doing was a sweet and pleasant oblation to God the Father, containing a most perfect obedience to God's will and pleasure. And in the mystery of this supper was written, made, and sealed, a most perfect testimony for an effectual, memory of Chrisfs offering of himself to his Father, and of his death and passion, with the fruit thereof. And therefore Christ ordained this supper to be observed and continued for a memory of his coming 6 .• so as we that saw not with our bodily eyes Clirisfs death and passion, may, in the celebration of the supper, be most surely ascertained of the truth out of Chrisfs 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 blood that is shed for you in remission of sin :" and therewith maketh his very body and his precious blood truly present'7, to be taken of us, eaten, and drunken. Wliereby we be assured, that Christ is the same to us that he was to them, and useth us as familiarly as he did them; offerefh himself to his Father for us- as well as for them ; declareth his will in the fruit of his death to pertain as well to us as to them. Of which death we be assured by his own mouth, that lie suffered the same to the effect he spake of; and by8 the continual feeding in this high mystery of the same very body that suffered, and feeding of it without consumption, being continually exhibited unto us a living body and a lively blood, not only our soul is specially and spiritually comforted, and our body thereby reduced to more conformable obedience to the soul, but also we, by the partici pation of this most precious body and blood, be ascertained of the resurrection and regeneration of our bodies and flesh, to be by God's power made incorruptible and immortal, to live, and have fruition in God, with our souls9 for ever. Wherefore having this mystery of Chrisfs supper, so many truths in it, the church hath [> Ascertained us to be in him, Orig. ed. Win chester.] ,' [2 Of Christ's body on the cross, 1551.] [3 Exhorteth, Orig. ed. Winch.] , [4 To faith. Ibid.] [5 And each man, 1551.] [6 A memory to his coming, 1551.] [7 His very body truly present, and his pre cious blood truly present, 1551.] [B By supplied from Orig. ed. Winch. It is wanting in both editions of Cranmer.] [9 With our soul, 1551.] OF THE PRESENCE OF CHRIST. 83 celebrate them, all, and knowledged them all of one certainty in truth, not as figures, but really 'Truths and in deed10; that is to say, as our bodies11 shall be in the general resurrection regenerate in together. deed, so we believe we feed here, of Christ's body in deed. And as it is true that Chrisfs body in deed is betrayed for us, so it is true that he giveth us to eat his very body in deed. And as it is true that Clirist was in earth, and did celebrate this supper: so it is true that he com manded it to be celebrated by us till he come. And as it is true that Christ was very God omnipotent, and very man : so it is true that lie could do that he affirmed by his word himself to do. And as he is most sincere truth: so may we be truly assured that he would, and did, as he said. And as it is true, that he is most just : so it is true that lie assisteth the doing of his commandment in the celebration of the holy supper. And therefore, as he is author of this most holy sacrament of his precious body and blood: so is he the maker of it, and is the invisible priest, who, as Einissene saith, by his secret power, with his word, changeth the visible Emissenus. creatures into the substance of his body and blood. Wlierein man, the visible priest and invSl'e" ' ° minister, by order of the church, is only a dispenser of the mystery, doing and saying as the icor.'iv. Holy Ghost hath taught the church to do and say12. Finally, as we be taught by faith all these to be true : so when wanton reason (faith being asleep) goeth about by curiosity to impair any one of these truths, the chain is broken, the links sparkle abroad, and all is brought in danger to be scattered and scambled at. Truths have been abused, but yet they be true, as they were before; for no man can make that is true false: and abuse is man's fault, not the thing's13. Scripture in speech giveth to man as God's minister the name of that action which God specially worketh in that mystery. So it pleaseth God to honour the ministry of man in his church, by whom it also pleaseth him to work effectually. And Clirist said, " They that believe in me, shall do the works that I do, and greater." Wlien all "Errors. this honour is given to man, as spiritually to regenerate, when the minister saith "I baptize thee," and to remit sin to such as fall after, to be also a minister in consecration of Chrisfs most precious body, with the ministration of other sacraments, benediction14, and prayer : if man should then wax proud, and glory as of himself, and extol his own devotion in these ministries ; such men should bewray their own naughty hypocrisy, and yet thereby impair not tlie very dignity of the ministry, ne the very true fruit and effect thereof. And therefore when the church by the minister, and with the minister15, prayeth that the creatures of bread and wine, set on the altar (as the book of common prayer in this realm hath ordered), may be unto us the body and blood of our Saviour Christ; we require then the celebration of the same supper, which Christ made to his apostles, for to be the continual memory of his death, with all fruit and effect, such as the same had in the first institution. Wherefore when the minister pronounceth Chrisfs words, as spoken of his mouth, it is to be believed, that Christ doth now, as he did then. And it is to be noted, that although in the sacrament of baptism the minister saith, "I baptize thee" yet in the celebration of his supper10 the words be spoken in Chrisfs person, as saying himself, " This is my body that is broken for you," which is to us not only a memory, but an effectual memory, with the very presence of Chrisfs body and blood, our very sacrifice : who doing now, as he did then, offerefh himself to his Father as he did then, not to renew that offering, as though it were imperfect, but *One offering continually to refresh us, that daily fall and decay. And as St John saith, " Christ is our many. ' advocate and entreatefh for us," or pleadeth for us, not to supply any want on God's behalf, but to relieve our wants in edification, wherein the ministry of the church travaileth to bring man to perfection in Christ, which Christ himself doth assist, and absolutely perform in his 84. church, his mystical body. Now when we have Chrisfs body thus present in the celebration of the holy supper, and by Clirisfs mouth present unto us, saying, " This is my body ivhich is betrayed for you," then have we Chrisfs body recommended unto us as our sacrifice, and a sacrifice propitiatory for all the sins of the world, being the only sacrifice of Chrisfs church, the pure and clean sacrifice whereof the prophet Malachi spake, and whereof the fathers in Mai. i. Chrisfs church have since the beginning continually written; the very true presence whereof, most constantly believed, hath increased from time to time such ceremonies as have been used in the celebration of that supper, in which by Chrisfs own mouth we be ascertained of his most glorious death and passion, and the self same body that suffered, delivered unto us in mystery, to be eaten of us, and tlierefore so to be worshipped and acknowledged of us as [10 But really in deed, 1551.] [" As our body, 1551.] [I2 To be done and said, 1551.] [13 Man's fault, and not the things, 1551.] [14 Benedictions, Orig. ed. Winch.] [15 Orig. ed. Winch, omits the words, ' and with the minister.'] [16 Of this supper, Orig. ed. Winch.] 6—2 84 THE THIRD BOOK. our very only sacrifice, in whom, by whom, and for whom, our other private gifts and sacrifices be acceptable, and no otherwise1. • Errors. And therefore, as Christ declareth in tlie supper himself an offering, and sacrifice for our •The whole sin, offering himself to his Father as our mediator, and so therewith recommendeth to his tteminScr, Father the church, his body, for which lie suffereth : so the church at the same supper in tlieir offerertf' offering of lauds and thanks, with such other gifts as they have received from God, join a?a facriflce' themselves with their liead Christ, presenting and offering him, as one by whom, for whom, wn>ereint°sry' and in whom, all that by God's grace man can do well, is available and acceptable, L'lerd'eddeath ano^ without whom nothing by us done can be pleasant in the sight of God. Whereupon °" * this persuasion hath been duly conceived, which is also in the book of common prayer in the celebration of the holy supper retained, that it is very profitable at that time, when the memory of Chrisfs death is solemnized, to remember with prayer all estates of tlie church, and to recommend them to God, which St Paul to Timothy seemeth to require. At which time, as Christ signifieth unto us by the certainty of his death, and giveth us to be eaten, as it were in pledge, the same his precious body that suffered: so we, for declaration of our confidence in the death and sacrifice, do kindly remember with thanks his special gifts, and charitably remember the rest of tlie members of Clirisfs church with prayer, and, as we are able, should with our bodily goods remember at that time specially to relieve such as have need by poverty. And again, as Christ putteth us in remembrance of his great benefit, so we should throughly remember him for our part, ivith tlie true confession of this mystery, wherein is recapitulate a memorial of all gifts and mysteries that God in Christ hath wrought for us. In tlie consideration and estimation whereof, as there hath been a fault in the security of such as, so their names were remembered in this holy time of memory, they cared not how much they forgot themselves : so there may be a fault in such as, neglecting it, care not whether they be remembered there at all, and therefore would have it nothing but a plain eating and drinking. _ How much the remembrance in prayer may avail, no man can prescribe; but tliat it availeth, every christian man must confess. Man may nothing arrogate to his devotion. But St James James v. said truly, Multum valet oratio justi assidua. It is to be abhorred to have hypocrites tliat counterfeit devotion, but true devotion is to be wished of God and prayed for, which is God's gift, not to obscure his glory, but to set it forth; not that we should then trust in mens merits and prayers, but laud and glorify God in them; qui talem potestatem dedit ho- minibus, one to be judged able to relieve another with his prayer, referring all to proceed from God, by the mediation of our Saviour and Redeemer, Jesus Christ. I have tarried long in this matter, to declare that, for the effect of all celestial or worldly, gifts to be obtained of God in the celebration of Chrisfs holy supper, when we call it the communion, is now prayed for to be present, and is present, and with God's favour shall be obtained, if we devoutly, reverently, charitably, and quietly use and frequent the same, without other innovations than the order of the book prescribeth. Now to the last difference. S3. CANTERBURY. How is " this comparison out of the matter of the presence of Christ's most precious body in the sacrament," when the papists say that the mass is not a sacrifice pro pitiatory, but because the presence of Christ's most precious body being presently there? And yet if this comparison be out of the matter (as you say it is), why do you then wrestle and wrangle with it so much? And do I." seem to grant the presence of Christ's body in the first part of my comparison," when I do nothing there but re hearse what the papists do say? But because all this process (which you bring in here out of tune and time) belongeth to the last book, I will pass it over unto the proper place, only by the way touching shortly some notable words. Although you " never read that the oblation of the priest is satisfactory by devo- tif'dTotl n ^on °^ *ne P^est," yet nevertheless the papists do so teach, and you may find it in of the priest, their St Thomas, both in his Sum, and upon the fourth of the sentences; whose words3 Thorn, part. . ... aq. 79. art. have been read in the universities almost these three hundred years, and never until this day reproved by any of the papists in this point. He saith : Quod sacrificium Whether the mass be satis- [' And none otherwise, 1551.] [2 Works, 1551.] [3 Hoc sacramentum simul est sacrificium et sacramentum — In quantum vero est sacriricium habet vim satisfactivam, &c. Thomas Aquinas, Pars in. Quaest. lxxix. Art. 5. p. 202. Antverp. 1624.] OF THE PRESENCE OF CHRIST. 85 sacerdotis habet rim satirfactiram, sed in salisfactione magis attend ilur affectus offe- rentis, quam quantitas oblation ix. Ideo sa-tisfacloria est illis pro quibus offertur, vel etiam offerentibm, secundum quantitation saw devotioiiis, et -non pro tola poena. But hero the reader may see in you, that the adversaries of the truth sometime be enforced to say the truth, although sometimo thoy do it unawares ; as Caiaphas j0h. xi. prophesied the truth, and as you do hero confess, that Christ is our satisfaction wholly and fully. And yet the reader may note your inconstancy. For afterward, in the last book, you give Christ such a nip, that of that whole satisfaction you pinch half away from him, and ascribo it to the sacrifice of the priest, as I shall more fully declare in my answer to the last book. For you say there, " that the sacrifice of Christ giveth us life, and that the sacrifice of the priest continueth our life." And here, good reader, thou art to be warned, that this writer in this place goeth about craftily to draw thee from the very work of our full redemption, wrought by our Saviour Christ upon the cross, unto a sacrifice (as they say) made by him the night before at his last supper. And forasmuch as every priest (as the papists say) maketh the same sacrifice in his mass, therefore, consequently, it followeth by this ¦writer, that we must seek our redemption at the priest's sacrifice. And so Christ's blessed passion (which he most obediently and willingly suffered for our salvation upon the cross,) was not the only and sufficient sacrifice for remission of our sins. The only will, I grant, both in good things and evil, is accepted4 or rejected The dec,a. before God, and sometime hath the name of the fact5, as the will of Abraham to oK'swiii offer his son is called the oblation of his son ; and Christ called him an adulterer in nofa^ritice his heart, that desireth another man's wife, although there be no fact committed in f™^'017 rlppd Heb. xi. Ut(-U. Matt. v. And yet Abraham's will alone was not called the oblation of his son, but his will declared by many facts and circumstances : for he carried his son three days' Gen. xxii. journey to the place where God had appointed him to slay and offer his son Isaac, whom he most entirely loved. He cut wood to make the fire for that purpose, he laid the wood upon his son's back, and made him carry the same wood wherewith he should be brent6. And Abraham himself (commanding his servants to tarry at the 80'. foot of the hill) carried the fire and sword, wherewith he intended (as God had com manded) to kill his own son,7 whom he so deeply loved. And by the way as they went, his son said unto his father : " Father, see, here is fire and wood, hut where is the sacrifice that must be killed ? " How these words of the son pierced the father's heart, every loving father may judge by the affection which he beareth to his own children. For what man would not have been abashed and stayed at these words? thinking thus within himself: "Alas! sweet son, thou dost ask me where the sacrifice is, thyself art the same sacrifice that must be slain, and thou (poor inno cent) carriest thine own death upon thy back, and the wood wherewith thyself must be brent. Thou art he whom I must slay, which art most innocent, and never offended." Such thoughts, you may be sure, pierced through Abraham's heart, no less than the very death of his son should have done : as David lamentably bewailed his son 2 Kin»s xii. lying in the pangs of death, but after he was dead he took his death quietly and ™ Sam'] comfortably enough. But nothing could alter Abraham's heart, or move him to dis obey God; but forth on he goeth with his son to the place which God had appointed, and there he made an altar, and laid the wood upon it, and bound his son, and laid him upon the heap of the wood in the altar, and took the sword in his hand, and lifted up his arm to strike and kill his son, and would have done so in decd if the angel of God had not letted8 him, commanding him in the stead of his son to take a ram that was fast by the horns in the briars. This obedience of Abraham unto God's commandment in offering of his son, declared by so many acts and cir cumstances, is called in the scripture the offering of his son, and not the will only. [" Be accepted, 1551.] I [' To kill his son, 1551.] Is Have the names of the fact, 1551.J [8 Letted, i. c. hindered, prevented.] [• Brent, i. e. burnt.] I 86 THE THIRD BOOK. Matt xx. Mark x. Luke xviii. John ii. John vi. John x. Heb. viii. 87. *Rom. vi. *Heb. vii. ix. Heb. ix. *Ibidem. Phil. ii. Cyprianus, lib. 2. epist. 3. Nor the scripture calleth not the declaration of Christ's will in his last supper to suffer death by the name of a sacrifice satisfactory for sin, nor saith not that he was there offered in deed. For the will of a thing is not in deed the thing. And if the declaration of his will to die had been an oblation and sacrifice propitiatory for sin, then had Christ been offered not only in his supper, but as often as he declared his will to die. As when he said, long before his supper many times, that he should he betrayed, scourged, spit upon, and crucified, and that the third day he should rise again: and when he bade them destroy the temple of his body, and he would build it up again within three days: and when he said that he would give his flesh for the life of the world, and his life for his sheep. And if these were sacrifices propitiatory or satisfactory for remission of sin, what needed he then after to die, if he had made the propitiatory sacrifice for sin already ? For either the other was not vailable thereto, or else his death was in vain, as St Paul reasoneth of the priests of the old law, and of Christ. And it is not read in any scripture, that Christ's will, declared at his supper, was effectuous and sufficient for our redemption, but that his most willing death and passion was the oblation sufficient to endure for ever and ever, world without end. But what sleights and shifts this writer doth use to wind the reader into his error, it is wonder to see, by devising to make two sacrifices of one will ; the one by declaration, the other1 by execution ; a device such as was never imagined before of no man, and meet to come out of a fantastical head. But I say precisely, that Christ offered himself never but once, because the scripture so precisely and so many times saith so; and having the same for my warrant, it maketh me the bolder to stand against you, that deny that thing which is so often times repeated in scripture. And where you say, that "there is no scripture whereupon we might conclude that Christ did in this mortal life, but in one particular moment of time, offer himself to the Father :" to what purpose you bring forth this moment of time I cannot tell, for I made no mention thereof, but of the day of his death ; and the scripture saith plainly, that as it is ordained for every man to die but once, so Christ was offered but once ; and saith further, that sin is not forgiven but by effusion of blood, and therefore if Christ had been offered many times, he should have died many times. And of any other offering of Christ's body for sin, the scripture speaketh not. For although St Paul to the Philippians speaketh of the humiliation of Christ by his incarnation, and so to worldly miseries and afflictions, even unto death upon the cross ; yet he calleth not every humiliation of Christ a sacrifice and oblation for remis sion of sin, but only his oblation upon Good Friday, which as it was our perfect redemption, so was it our perfect reconciliation, propitiation, and satisfaction for sin. And to what purpose you make here a long process of our sacrifices of obedience unto God's commandments, I cannot devise. For I declare in my last hook, that all our whole obedience unto God's will and commandments is a sacrifice acceptable to God, but not a sacrifice propitiatory : for that sacrifice Christ only made, and by that his sacrifice all our sacrifices be acceptable to God, and without that none is acceptable to him. And by those sacrifices all christian people offer themselves to God, but they offer not Christ again for sin; for that did never creature but Christ himself alone, nor he never but upon Good Friday. For although he did institute the night before a remembrance of his death2, under the sacraments of bread and wine, yet he made not at that time the sacrifice of our redemption and satisfaction for our sins but the next day following. And the declaration of Christ at his last supper, that he would suffer death, was not the cause wherefore Cyprian said that Christ offered himself in his supper. For I read not in any place of Cyprian, to my remembrance, any such words that Christ offered himself in his supper; but he saith, that Christ offered the same thing which Melehisedech offered3. And if Cyprian say in any place [' And the other, 1551.] [2 A sacrament of his death, 1551.] [3 Nam quis magis sacerdos Dei summi, quam Dominus noster Jesus Christus? qui sacrificium Deo patri obtulit, et obtulit hoc idem quod Mel ehisedech obtulerat, id est, panem et vinum, suum scilicet corpus et sanguinem Cyprian, ad Cffi- cilium, Epist. lxiii. p. 143. Paris. 1574.] OF THE PRESENCE OF CHRIST. 87 that Christ offered himself in his supper, yet he said not that Christ did so for this cause, that in his supper he declared his death. And 'therefore hero you make a deceitful fallax in sophistry, pretending to shew that thing to ho a cause, which is not the true cause indeed. For the cause why Cyprian, and other old authors, say that Christ mado an oblation and offering of himself in his last supper, was not that he declared there that he would suffer death, (for that ho had doelared many times before ;) but the cause was, that there ho ordained a perpetual memory of his death, which he would all faithful christian people to observe from timo to time, remem bering his death, with thanks for his benefits, until his coming again. And there fore the memorial of the true sacrifice mado upon the cross, as St Augustino saith, is August, ad called by the name of a sacrifice, as a thing that signifieth another thing is called epist. 23.um' by the name of the thing which it signifieth, although in very deed it be not the same4. And the long discourse that you make of Christ's true presence, and of the true go. eating of him, and of his true assisting us in our doing of his commandment, all these be true. For Christ's flesh and blood be in the sacrament truly present, but spiritu ally and sacramentally, not carnally and corporally. And as he is truly present, so is he truly eaten and drunken, and assisteth us. And he is the same to us that he was to them that saw him with their bodily eyes. But where you say, that he is as familiar with us as he was with them, here I may say the French term which they use for reverence sake, Save vostre grace. And he offered not himself then for them upon the cross, and now offereth himself for us daily in the mass; but upon the cross he offered himself both for us and for them. For that his one sacrifice of his body, then only offered, is now unto us hy faith as available as it was then for them. " For with one sacrifice," as St Paul saith, " he hath made perfect for ever Heb. x. them that be sanctified." And where you speak of the participation of Christ's flesh and blood, if you mean of the sacramental participation only, that thereby we be ascertained of the regenera tion5 of our bodies, that they shall live, and have the fruition of God with our souls for ever, you be in an horrible error. And if you mean a spiritual participation of Christ's body and blood, then all this your process is in vain, and serveth nothing for your purpose to prove that Christ's flesh and blood be corporally in the sacra ment, under the forms of bread and wine, and participated of them that he evil, as you teach; which be no whit thereby the more certain of their salvation, but of their icor. xi. damnation, as St Paul saith. And although the holy supper of the Lord be not a vain or fantastical supper, wherein things should be promised, which be not performed, to them that worthily come thereunto, but Christ's flesh and blood be there truly eaten and drunken in deed ; yet that mystical supper cannot be without mysteries and figures. And although we feed in deed of Christ's body, and drink in deed his blood, yet not corporally, quanti tatively, and palpably, as we shall be regenerated at the resurrection, and as he was betrayed, walked here in earth, and was very man. And therefore, although the things by you rehearsed be all truly done, yet all be not done after one sort and fashion; but some corporally and visibly, some spiritually and invisibly. And therefore to all your comparisons or similitudes here by you rehearsed, if there be given to every one his true understanding, they may be so granted all to be true. But if you will link all these together in one sort and fashion, and make a chain thereof, you shall far pass the bonds of wanton reason, making a chain of gold and copper together, con founding and mixing together corporal and spiritual, heavenly and earthly things, and bring all to very madness and impiety, or plain and manifest heresy. And because one sino-le error pleaseth you not, shortly after you link a number a chain of ? ., , i i i r. • c errors. of errors almost together6 m one sentence, as it were to make an whole chain ot errors, saying not only that Christ's body is verily present in the celebration of the holy supper, meaning of corporal presence, but that it is also our very sacrifice, and sacri fice propitiatory for, all the sins of the world, and that it is the only sacrifice of the [4 See the passage which is quoted at length I [5 Of our regeneration of our bodies, 1551.] below, p. 124.] 1 Is Together almost, 1551.] 88 THE THIRD BOOK. Mai.i. church, and that it is the pure and clean sacrifice, whereof Malachi spake, and that Christ doth now in the celebration of this supper as he did when he gave the same 89. to his apostles, and that he offereth himself now as he did then, and that the same offering is not now renewed again. This is your chain of errors, [wherein is not one link of pure gold, but all be copper1 , feigned, and counterfeit : for neither is Christ's body verily and corporally present in the celebration of his holy supper, but spiritually ; nor his body is not the very sacrifice, hut the thing whereof the sacrifice was made; and the very sacrifice was the crucifying of his body, and the effusion of his blood unto death. Wherefore of his body was not made a sacrifice propitiatory for all the sins of the world at his supper, but the next day after upon the cross. Therefore isai liii. saith the prophet, that we were made whole by his wounds : Livore ejus sanati sumus. Nor that sacrifice of Christ in the celebration of the supper is not the only sacri fice of the church, but all the works that christian people do to the glory of God be sacrifices of the church, smelling sweetly before God. And they be also the pure and clean sacrifice whereof the prophet Malachi did speak. For the prophet Malachi spake of no such sacrifices as only priests make, but of such sacrifice as all christian people make both day and night, at all times and in all places. Nor Christ doth not now as he did at his last supper, which he had with his apostles ; for then, as you say, he declared his will, that he would die for us : and if he do now as he did then, then doth he now declare that he will die for us again. But as for offering himself now as he did then, this speech may have a true sense, being like to that which sometime was used at the admission of unlearned friars and monks unto their degrees in the universities : where the doctor that presented them deposed that they were meet for the said degrees, as well in learning as in virtue. And yet that deposition in one sense was true, when indeed they were meet neither in the one nor in the other. So likewise, in that sense Christ offereth himself now as well as he did in his supper ; for indeed he offered himself a sacrifice propitiatory for remission of sin in neither of both, but only upon the cross, making there a sacrifice full and perfect for our redemption, and yet by that sufficient offering made only at Heb. vii. that time he is a daily intercessor for us to his Father for ever. Finally, it is not true that the offering in the celebration of the supper is not renewed again. For the same offering that is made in one supper is daily renewed and made again in every supper, and is called the daily sacrifice of the church. Thus have I broken your chain, and scattered your links, which may be called the very chain of Beelzebub, able to draw into hell as many as come within the com pass thereof. And how would you require that men should give you credit, who within so few lines knit together so many manifest lies? It is another untruth also which you say after, that Christ declared in the supper himself an offering and sacri fice for sin ; for he declared in his supper, not that he was then a sacrifice, but that a sacrifice should be made of his body, which was done the next day after, hy the voluntary effusion of his blood: and of any other sacrificing of Christ for sin the scripture speaketh not. For although the scripture saith that our Saviour Christ is a continual intercessor * for us unto his Father, yet no scripture calleth that intercession a sacrifice for sin, but only the effusion of his blood, which it seemeth you make him to do still, when you say that he suffereth ; and so by your imagination he should now still be crucified, if he now suffer, as you say he doth. But it seemeth you pass not greatly what you say, so that you may multiply many gallant words to the admiration of the hearers. But forasmuch as you say that Christ offereth him self in the celebration of the supper, and also that the church offereth him here I would have you declare how the church offereth Christ, and how he offereth him self, and wherein those offerings stand, in words, deeds, or thoughts, that we may kmm what you mean by your daily offerings of Christ. Of offering ourselves unto God in all our acts and deeds, with lauds and thanksgiving, the scripture maketh [' One link true gold, but all copper be, 1551.] [* Is now a continual intercessor, 1551.] 00. OF THE PRESENCE OF CHRIST. 89 mention in many places : hut that Christ himself in the holy communion, or that the priests mako any other oblation than all christian people do, booause these be papistical inventions without scripture, I require nothing but reason of you, that you should so plainly set out these devised offerings, that men might plainly understand what thoy be, and wherein thoy rest. Now in this comparison, truth it is, as you say, that you have spent many words, but utterly in vain, not to declare, but to darken the matter. But if you would have followed the plain words of scripture, you needed not3 to have tarried so long, and yet should you have made the matter more clear a groat deal. Now followeth my last comparison. They sav, that Christ is corporally in many places at one time, affirming The thir- . •> \ „ - , , teenth eom- that his body is corporally and really present in as many places as there panson. be hosts consecrated. We say, that as the sun corporally is ever in heaven, and no where else, and yet by his operation and virtue the sun is here in earth, by whose influence and virtue all things in the world be corporally regenerated, increased, and grow to their perfect state ; so likewise our Saviour Christ bodily and corporally is in heaven, sitting at the right hand of his Father, although spiritually he hath promised to be present with us upon earth unto the world's end. And whensoever two or three be gathered toge ther in his name, he is there in the midst among them, by whose supernal 4 grace all godly men be first by him spiritually regenerated, and after increase and grow to their spiritual perfection in God, spiritually by faith eating his flesh, and drinking his blood, although the same corporally be in heaven, far distant from our sight. WINCHESTER. The true teaching is, that Christ's very body is present under the form of bread, in as [The answer. ¦many hosts as be consecrate, in how many places soever the hosts be consecrate, and is there Winchester.] really and substantially, which words " really and substantially " be implied, when we say, truly » Really, sub- present. The word "corporally" may have an ambiguity and doubleness in respect and rela- truly, corpo- tion : one is to the truth of the body present, and so it may be said, Christ is corporally m y' present in sacrament; if the word5 corporally be referred to tlie manner of the presence, flien we should say, Chrisfs body were present after a corporal manner, which we say not, but *Manner of in a spiritual manner ; and therefore not locally nor by manner of quantity, but in such manner as God only knoweth, and yet doth us to understand by faith the truth of the very presence, exceeding our capacity to comprehend tlie manner " how." This is tlie very true *The true teaching to affirm the truth of the presence of Clirisfs very body in the sacrament, even of JXe of the the same body that suffered, in plain, simple, evident terms and words, such as cannot by ^hrtet'^boay cavillation be mistaken and construed, so near as possibly man's infirmity permitteth and in *^ sacra" suffereth. Now let us consider in what sort tlie author and his company, which lie calleth 91. "we say" do understand the sacrament, wlio go about to express the same by a similitude of the creature of the sun, " which sun," this author saith, " is ever corporally in heaven, and no where else, and yet by operation, and virtue is here in earth : so Christ is corporally in heaven, &;c." In this matter of similitudes, it is to be taken for a truth undoubted, that there *God's is no creature by similitude, ne any language of man able to express God and his myste- JSntioTbe ries. For and things that be seen or heard might throughly express God's invisible myste- g^^^J ries, the nature whereof is that they cannot throughly be expressed, they were no mysteries: similitudes. and yet it is true, that of things visible, wherein God worketh wonderfully, there may be great resemblances6, some shadows, and as it were inductions, to make a man astonied in consideration of things invisible, when he seeth things visible so wonderfully wrought, and to have so marvellous effects. And divers good catholic devout men have by divers natural things gone about to open unto us the mystery of tlie Trinity, partly by the sun, as the au thor'7 doth in the sacrament, partly by fire, partly by the soul of man, by the musician's [3 You needed not indeed, 1551.] [4 Supernal, i. e. heavenly.] [5 Present in the sacrament, but if the word, &c, 1551.] [° Some resemblances, 1551.] [7 As this author, 1551.] 90 THE THIRD BOOK. Bucerus in Matt. cap. xxvi. science, the art, the touch with the player's fingers, and the sound of the chord, wherein wit ' hath all travailed tlie matter, yet remaineth dark, ne cannot be throughly set forth by any similitude. But to the purpose of this similitude of tlie sun, which sun, this author saith, "is only corporally in heaven, and no where else," and in tlie earth the operation and virtue of the sun : so as by this author's supposal, the substance of the sun should not be in earth, but only by operation and virtue: wherein if this author erreth, he doth the reader to un derstand, that if he err in consideration of natural things, it is no marvel though he err in lieavenly things, For, because I will not of myself begin the contention with this author Bucems. of the natural work of the sun, I will bring forth the saying of Martin Bucer, now resi dent at Cambridge, who vehemently, and for so much truly, affirmefh the true real presence of Chrisfs body in the sacrament: for he saith, Christ said not, this is my spirit, this is my virtue, but, " this is my body : " wherefore, he saith, we must believe Chrisfs body to be there, the same that did hang upon the cross, our Lord himself, which in some part to de clare, he useth the similitude of the sun for his purpose, to prove Chrisfs body present really and substantially in the sacrament, where this author useth the same similitude to prove tlie body of Christ really absent. I will write in liere as Bucer speaketh it in Latin, expound ing the twenty-sixth chapter of St Matthew, and then I will put tlie same in English. Bucer' s words be these : Ut sol vere urio in loco cceli visibilis circumscriptus est, radiis tamen suis prsesens vere et substantialiter exhibetur ubilibet orbis: ita Dominus etiamsi circumscribatur uno loco cceli arcani et divini, id est gloriae Patris, verbo tamen suo et sacris symholis vere et totus ipse Deus et homo prsesens exhibetur in sacra ccena, eoque substantialiter; quam prsesentiam non minus certo agnoscit mens credens verbis his Domini et symbolis, quam oculi vident et habent solem prsesentem demonstratum et exhibitum sua corporali luce. Res ista arcana est, et novi Testamenti, res fidei : non sunt igitur hue admittendse cogitationes de prsesentatione corporis, quse constat ratione hujus vitse etiamnum patibilis et fluxEe. Verbo Domini simpliciter inhserendum est, et debet fides sensuum defectui prsebere supplementum. Which is thus much in English: "As the sun is truly placed de- terminately in one place of the visible heaven, and yet is truly and substantially present by means of his beams elsewhere in the world abroad: so our Lord, although he be comprehended in one place of the secret and divine heaven, that is to say, the glory of his Fattier, yet nevertheless by his word and holy tokens he is exhibit present truly whole God and man, and tlierefore in substance in his holy supper; which presence man's mind, giving credit to his words and tokens, with no less certainty acknowledgeth, than our eyes see, and have the sun present, exhibited, and shewed with his corporal light. This is a deep secret matter, and of tlie new testament, and a matter of faith ; and therefore herein thoughts be not to be re ceived of such a presentation of the body as consistefh in the manner of this life transitory, and subject to suffer. We must simply cleave to the word of Christ, and faith must relieve the default of our senses." Thus hath Bucer expressed his mind, wliereunto, because the similitude of the sun doth 92. not answer in all parts, he noteth wisely in the end, how this is a matter of faith, and therefore upon the foundation of faith we must speak of it, thereby to supply where our senses fail. For the presence of Christ, and whole Christ, God and man, is true, although we cannot think of the manner "how." The chief cause why I bring in Bucer is this, to shew how, in his judgment, we have not only in earth the operation and virtue of the sun, but also the substance of the sun, by mean of the sun-beams, which be of the same substance with tlie sun, and cannot be divided in substance from it ; and therefore we have in earth the substantial presence of the sun, not only the operation and virtue. And howsoever the sun above in tlie distance appeareth unto us of another sort, yet the beams that touch the earth be of the same substance with it, as clerks say, or at the least as Bucer saith, whom I never heard accompted papist ; and yet for the real and substantial presence of Chrisfs very body in the sacrament, writeth pithily and plainly, and here encounterefh this author with his simi litude of tlie sun directly; whereby may appear, how much soever Bucer is esteemed other wise, he is not with this author regarded in the truth of the sacrament, which is one of the high mysteries in our religion. And this may suffice for that point of the similitude, where this author would have Christ none otherwise present in the sacrament, than he promised to be in the assembly of such as be gathered together in his name: it is a plain abolition of the mystery of the sacrament, in tlie words whereof Chrisfs human body is exhibit and made [' Wherein when wit, 1551.] OF THE PRESENCE OF CHRIST. 91 present with his very flesh to feed us, and to that singular and special effect2 the other pre sence of Christ in tlie assembly made in his name is not spoken of; and it hath no appearance of learning in scriptures, to conclude under one consideration a specialty and a generality. And therefore it was well answered of him tliat said, "If I could tell reason, there were no August. faith:" if I could sliew tlie like, it were not singular. Which both be notable in this sa- tempore. lso. crament, where condemning all reason, good men both constantly believe that Christ sitteth on the right hand of his Fatlier, very God and man, and also without change of place doth nevertheless make himself by his power present, both God and man, under the form of bread, and wine, at tlie prayer of tlie church and by tlie ministry of the same, to give life to such as with faith do according to his institution in his holy supper worthily receive him, and to the condemnation of such as do unworthily presume to receive him, there. For the worthy receiving of ivhom we must come endued with Christ, and clotlied with him seemly in that garment, to receive his most precious body and blood, Christ whole God and man, whereby he then dwelleth in us more abundantly, confirming in us the effects of his passion, and es tablishing our hope of resurrection, then to enjoy the regeneration of our body, with a full redemption of body and soul, to live with God in glory for ever. CANTERBURY. In this comparison I am glad that at the last we be come so near together ; for a concord you be almost right heartily welcome home, and I pray you let us shake hands to- a" presence" gether8. For we be agreed, as me seemeth, that Christ's body is present, and the same body that suffered: and we be agreed also of the manner of his presence. For you say that the body of Christ is not present but after a spiritual manner, and so say I also. And if there be any difference between us two, it is but a little and in this point only : that I say that Christ is but spiritually in the ministration of the sacrament, and you say that he is but after a spiritual manner in the sacrament. And yet you say that he is corporally in the sacrament, as who should say that there were a difference between spiritually, and a spiritual manner; and that it were not all one, to say that Christ is there only after a spiritual manner, and not only spiritually. But if the substance of the sun be here corporally present with us upon earth, The presence then I grant that Christ's body is so likewise: so that he of us two that erreth mofthesu"- the one, let him be taken for a vain man, and to err also in the other. Therefore I 93. am content that the reader judge indifferently between you and me, in the corporal presence of the sun; and he that is found to err, and to be a fool therein, let him be judged to err also in the corporal presence of Christ's body. But now, master Bucer, help this man at need : for he that hath ever hitherto m. Bueer. cried out against you, now being at a pinch driven to his shifts, crieth for help upon you : and although he was never your friend, yet extend your charity to help him in his necessity. But master Bucer saith not so much as you do : and yet if you both said that the beams of the sun be of the same substance with the sun, who would believe either of you both ? Is the light of the candle the substance of the candle ? or the light of the fire the substance of the fire ? Or is the beams of the sun any thing but the clear light of the sun? Now, as you said even now of me, if you err so far from the true judgment of natural things, that all men may perceive your error, what marvel is it if you err in heavenly things? And why should you be offended with this my saying, that Christ is spiritually present in the assembly of such as be gathered together in his name? And how can you conclude hereof, that this is a plain abolition of the mystery of the sacrament, because that in the celebration of the sacrament I say that Christ is spiritually present? Have not you confessed yourself that Christ is in the sacrament but after a spiritual manner? And after that manner he is also among them that be assembled tocether in his name. And if they that say so do abolish the mystery of the sacra ment, then do you abolish it yourself, by saying that Christ is but after a spiritual [2 Special effect, which in the other, 1551.] [3 Together omitted, 1551.] 92 THE THIRD BOOK. manner in the sacrament, after which manner you say also that he is in them that be gathered together in his name, as well as I do, that say he is spiritually in both. But he that is disposed to pick quarrels, and to calumniate all things, what can be spoken so plainly, or meant so sincerely, but he will wrest it unto a wrong sense? I say that Christ is spiritually and by grace in his supper, as he is when two or three be gathered together in his name, meaning that with both he is spi ritually, and with neither corporally; and yet I say not that there is no difference. For this difference there is, that with the one he is sacramentally, and with the other not sacramentally, except they be gathered together in his name to receive the sacra ment. Nevertheless the selfsame Christ is present in both, nourisheth and feedeth both, if the sacrament be rightly received. But that is only spiritually, as I say, and only after a spiritual manner, as you say. And you say further, that before we receive the sacrament, we must come endued with Christ, and seemly clothed with him. But whosoever is endued and clothed with Christ hath Christ present with him after a spiritual manner, and hath received Christ whole both God and man, or else he could not have everlasting life. And therefore is Christ present as well in baptism as in the Lord's supper. For in baptism be we Gai. iii. endued with Christ, and seemly clothed with him, as well as in his holy supper we eat and drink him. WINCHESTER. 94. Thus I have perused these differences, which, well considered, methink sufficient to take away and appease all such differences as -might be moved against the sacrament, the faith whereof hath ever prevailed against such as have impugned it. And I have not read of any that hath written against it, but somewhat hath against his enterprise in his writings appeared, whereby to confirm it, or so evident untruths affirmed, as whereby those that be as indifferent to the truth as Salomon was in tlie judgment of tlie living child, may discern the very true mother from the other, that is to say, who plainly intend the true child to continue alive, and who could be content to have it be destroyed by division. God of his infinite mercy have pity on us, and grant tlie true faith of this holy mystery uniformly to be conceived in our understandings, and in one form of words to be uttered and preached, which in the book of common prayer is well termed, not distant from the catholic faith in my judgment. CANTERBURY. Three parts You have so perused those differences, that you have made more difference than ever was before : for where before there were no more but two parts, the true catholic doctrine, and the papistical doctrine, now come you in with your new fantastical in ventions, agreeing with neither part, but to make a song of three parts, you have devised a new voluntary descant, so far out of tune, that it agreeth neither with the tenor nor mean, but maketh such a shameful jar, that godly ears abhor to hear it. For you have taught such a doctrine as never was written before this time, and uttered therein so many untruths and so many strange sayings, that every indifferent reader may easily discern that the true christian faith in this matter is not to be sought at your hands. And yet in your own " writings appeareth something to confirm the truth, quite against your own enterprise," which maketh me have some hope, that after my answer heard, we shall in the principal matter no more strive for the child, seeing that yourself have confessed that Christ is but after a spiritual manner present with us. And there is good hope that God shall prosper this child to live many years, seeing that now I trust you will help to foster and nourish it up as well as I. The true mo- And yet if division may shew a step-mother, then be not you the true mother child0 e of the child, which in the sacrament make so many divisions. For you divide the substances of bread and wine from their proper accidences, the substances also of Christ's flesh and blood from their accidences, and Christ's very flesh sacramentally from his very blood, although you join them again per concomitantiam ; and you divide the sacrament so that the priest receiveth both the sacrament of Christ's body and of his blood, and the lay people (as you call them) receive no more but the sacra ment of his body, as though the sacrament of his blood and of our redemption pertained only to the priests. And the cause of our eternal life and salvation you si on in our commoncreed. OF THE PRESENCE OF CHRIST. !):, divide in such sort between Christ and the priest, that you attribute tho beginning thereof to the sacrifice of Christ upon the cross, and the continuance thereof you attri bute to the sacrifice of the priest in the mass, as you do write plainly in your last book. Oh ! wicked step-mothers, that so divide Christ, his sacraments, and his people! After the differences followeth the third, fourth, fifth, and sixth chapters of my book, which you bind as it wore altogether in one fardel1, and cast them quite away, by the figure which you call " rejection," not answering one word to any scripture or 95. old writer, which I have there alleged for the defence of the truth. But because tho reader may see the matter plainly before his eyes, I shall here rehearse my words again, and join thereto your answer. My words be these. Now to return to the principal matter, lest it might be thought a new device [Book m.i of us, that Christ, as concerning his body and his human nature, is in heaven, feist "«- and not in earth; therefore by God's grace it shall be evidently proved, that this Ken.'anu is no new devised matter, but that it was ever the old faith of the catholic n°' '" ea"h' church, until the papists invented a new faith, that Christ really, corporally, naturally, and sensibly is here still with us in earth, shut up in a box, or within the compass of bread and wine. This needeth no better nor stronger proof than that which the old authors The proof bring for the same, that is to say, the general profession of all christian ourrp°ofei people in the common creed, wherein, as concerning Christ's humanity, they. be taught to believe after this sort : That he was conceived by the Holy Ghost, born of the virgin Mary : that he suffered under Pontius Pilate : was crucified, dead and buried : that he descended into hell, and rose again the third day, that he ascended into heaven, and sitteth at the right hand of his almighty Father, and from thence shall come to judge the quick and dead. This hath been ever the catholic faith of christian people, that Christ (as concerning his body and his manhood) is in heaven, and shall there continue until he come down at the last judgment. And forasmuch as the creed maketh so express mention of the article of his ascension, and departing hence from us, if it had been another article of our faith, that his body tarrieth also here with us in earth, surely in this place of the creed was so urgent an occasion given to make some mention thereof, that doubtless it would not have been passed over in our creed with silence. For if Clirist (as concerning his humanity) be both here, and gone hence, and both these two be articles of our faith, when mention was made of the one in the creed, it was necessary to make mention of the other, lest by professing the one we should be dissuaded from believing the other, being so contrary the one to the other. To this article of our creed accordeth holy scripture, and all the old ancient chap. iv. doctors of Christ's church. For Christ himself said, " I leave the world, and go to nereofby the o scripture. my Father." And also he said, "You shall ever have poor folks with you, butgtn^ you shall not ever have me with you." And he gave warning of this error beforehand, saying that the time would come when many deceivers should be Matt. xxiv. in the world, and say, " Here is Christ, and there is Christ, but believe them not," said Christ. And St Mark writeth in the last chapter of his gospel, that the Mark xvi. Lord Jesus was taken up into heaven, and sitteth at the right hand of his Father. And St Paul exhorteth all men to seek for things that be above in coi. iii. heaven, " where Christ," saith he, " sitteth at the right hand of God" his Father. Also he saith, that " we have such a bishop, that sitteth in heaven at the Heb. viii. right hand of the throne of God's majesty;" and that he, " having offered Heb. x. [' Fardel, i.e. a bundle.] 94 THE THIRD BOOK. Chap. v. 96. The proof thereof by ancient au thors.Origen. in Matt. Horn. 33. [1 John iv.] August, ad Dardan. epist. 57. LHunc lo cum citat Leo, epistola ultima, ad probandum in Christo veram for- mam huma- nam. Et in tota epistola, forma accipi- tur pro sub stantia. Ed. Embd. 15.17.] one sacrifice for sins, sitteth continually at the right hand of God, until his enemies be put under his feet as a footstool." And hereunto consent all the old doctors of the church. First Origen upon Matthew1 reasoneth this matter, how Christ may be called a stranger that is departed into another country, seeing that he is with us alway unto the world's end, and is among all them that be gathered to gether in his name, and also in the midst of them that know him not ; and thus he reasoneth : If he be here among us still, how can he be gone hence as a stranger departed into another country ? whereunto he answereth, that Christ is both God and man, having in him two natures. And as a man he is not with us unto the world's end, nor is present with all his faithful that be gathered together in his name : but his divine power and spirit is ever with us. Paul, saith he, was absent from the Corinthes in his body, when he was present with them in his spirit : so is Christ, saith he, gone hence, and absent in his humanity, which in his divine nature is every where. And in this saying, saith Origen, we divide not his humanity, (for St John writeth, that "no spirit that divideth Jesus can be of God,") but we reserve to both his natures their own properties. In these words Origen hath plainly declared his mind, that Christ's body is not both present here with us, and also gone hence and estranged from us. For that were to make two natures of one body, and to divide the body of Jesus, forasmuch as one nature cannot at one time be both with us, and absent from us. And therefore saith Origen, that the presence must be under standed of his divinity, and the absence of his humanity. And according hereunto St Augustine writeth thus in an Epistle Ad Darda- num : " Doubt not but Jesus Christ as concerning the nature of his manhood is now there, from whence he shall come. And remember well and believe the pro fession of a christian man, that he rose from death, ascended into heaven, sitteth at the right hand of his Father, and from that place, and none other, shall he come to judge the quick and the dead. And he shall come, as the angels said, as he was seen go into heaven, that is to say, in the same form and substance, unto the which he gave immortality, but changed not nature. After this form, (saith he, meaning his man's nature,) we may not think that he is every where. For we must beware, that we do not so stablish his divinity, that we take away the verity of his body2." These be St Au gustine's plain words. And by and by after he addeth these words : " The Lord Jesus as God is every where, and as man is in heaven3." And finally he concludeth this matter in these few words : " Doubt not but our Lord Jesus Christ is every where as God, and as a dweller he is in man that is the temple of God, and he is in a certain place in heaven, because of the measure of a very body4." [' Secundum hanc divinitatis suae naturam non peregrinatur, sed peregrinatur secundum dispensa- tionem corporis quod suscepit. — Haec autem dicen- tes non solvimus suscepti corporis hominem, cum sit scriptum apud Johannem, " Omnis spiritus qui solvit Jesum, non est ex Deo : " sed unicuique sub stantia; proprietatem servamus — Origen. in Matt. cap. xxv. Tract. 33. Ed. Bened. Tom. III. p. 883.] [2 Noli itaque dubitare ibi nunc esse hominem Christum Jesum, unde venturus est, memoriterque recole et fideliter tene Christianam confessionem, quo niam resurrexit a mortuis, ascendit in ccelum, sedet ad dexteram Patris, nee aliunde quam inde venturus est ad vivos mortuosque judicandos. Et sic venturus est, ilia angelica voce testante, quemadmodum ire visus est in crelum, id est, in eadem carnis forma atque substantia, cui profecto immortalitatem dedit, naturam non abstulit. Secundum hanc formam non est putandus ubique diffusus. Cavendum est enim, ne ita divinitatem astruamus hominis, ut veritatem corporis auferamus — August, de Prasentia Dei, ad Dardanum, (Epist. lvii.) Lib. i. cap. iii. Pars viii. Basil, ap. Amerbach. 1506.] [3 Una enim persona Deus et homo est, et utrumque est unus Christus Jesus, ubique per id quod Deus est, in ccelo autem per id quod homo. — Ibid. cap. iv.] [* Et ubique totum prsesentem esse (i. c. Chris- OF THE PRESENCE OF CHRIST. 95 And again St Augustine writeth upon the gospel of St John : " Our Saviour in.Toi™. Jesus Christ," saith St Augustino, "is above, but yet his truth is here. His body wherein he arose is in one place, but Ms truth is spread every where5." And in another place of the same book St Augustino expounding these Tract, so. words of Clirist, " You shall ever have poor men with you, but mo you shall not ever have," saith, that " Christ spake these words of the presence of his body6. For," saith he, " as concerning his divine majesty, as concerning his providence, as concerning his infallible and invisible grace, these words bo fulfilled which he spake, ' I am with you unto the world's end.' But as concerning the flesh which he took in his carnation7, as concerning that which was born of the virgin, as concerning that which was apprehended by the Jews, and crucified upon a tree, and taken down from the cross, lapped in linen clothes and buried, and rose again, and appeared after his resurrection ; as concerning that8 flesh, he said, ' You shall not ever have me with you.' Wherefore seeing that as concerning his flesh he was conversant with his disciples forty days, and 97. they accompanying, seeing, and not following him9, he went up into heaven, both he is not here (for he sitteth at the right hand of his Father), and yet he is here, for he departed not hence as concerning the presence of his divine majesty. As concerning the presence of his majesty, we have Christ ever with us ; but as concermng the presence of his flesh, he said truly to his disciples, ' Te shall not ever have me with you.' For as concermng the presence of his flesh, the church had Christ but a few days; yet now it holdeth him fast by faith, though it see him not with eyes." All these be St Augustine's words. Also in another book10, entitled to St Augustine, is written thus : "We must De Essentia believe and confess that the Son of God (as concerning his divinity) is invisible, without a body, immortal, and incircumscriptible : but as concerning his huma nity, we ought to believe and confess that he is visible, hath a body, and is contained in a certain place, and hath truly all the members of a man." Of these words of St Augustine it is most clear, that the profession of the catholic faith is, that Christ (as concerning his bodily substance and nature of man) is in heaven, and not present here with us in earth. For the nature and property of a very body is to be in one place, and to occupy one place, and not to be everywhere, or in many places at one time. And though the turn Jesum) non dubites tanquam Deum, et in eodem templo Dei esse tanquam inhabitantem Deum, et in loco aliquo cceli propter veri cor poris modum Ibid. cap. xx.] [5 Sursum est Dominus, sed etiam hic est Ve ritas Dominus. Corpus enim Domini, in quo resur- rexit, uno loco esse potest : Veritas ejus ubique dif fusa est. — August, in Evangelium Joannis, Tract. xxx. Pars ix.] [6 Loquebatur enim de prassentia corporis sui. Nam secundum majestatem suam, secundum provi- dentiam, secundum ineffabilem etinvisibilem gratiam impletur quod ab eo dictum est, Ecce ego vobiscum sum omnibus diebus usque ad consummationem sas- culi. Secundum carnem vero quam verbum assump sit, secundum id quod de virgine natus est, secun dum id quod a Judaeis comprehensus est, quod ligno confixus, quod de cruce depositus, quod linteis in- volutus, quod in sepulchro conditus, quod in resur- rectione manifestatus, non semper habebitis me vobiscum. Quare? Quoniam conversatus est se cundum corporis praesentiam quadraginta diebus eum discipulis suis, et eis deducentibus videndo, non sequendo, ascendit in ccelum, et non est hic. Ibi enim sedet ad dexteram Patris : et hic est. Non enimrecessitprEesentiamajestatis. Aliter. Secundum prssentiam majestatis semper habemus Christum : secundum prassentiam carnis recte dictum est disci pulis, Me autem non semper habebitis. Habuit enim ilium ecclesia secundum prsesentiam carnis paucis diebus : modo fide tenet, oculis non videt. —Ibid. Tract. 1. Pars ix.] [7 Incarnation, 1551.] [8 The, 1551.] [9 And following him, 1 551. This is evidently a misprint in that edition, which Cranmer appears to have corrected as it was printed in the 1580 edition, since the words of Augustine are, " videndo, non sequendo." See note 6.] [10 Et idcirco eundem Dei filium secundum substantiam divinitatis sua? invisibilem et incor- poreum et immortalem et incircumscriptum nos credere et confiteri oportet. Juxta humanitatem vero visibilem, corporeum, localem, atque omnia membra humana veraciter habentem credere couvenit et con fiteri August, de Essentia Divinitatis, Pars x. Ibid. This treatise is censured as spurious. Vid. "James' Corruptions of Scripture, Councils, and Fathers." p. 53. Lond. 1843. Riveti Crit. Sacr. p. 395. Geneva. 1626.] 9(1 THE THIRD BOOK. Lib. ix. cap. 21. body of Christ after his resurrection and ascension was made immortal, yet this nature was not taken away, for then, as St Augustine saith, it were no very body. And further St Augustine sheweth both the manner and form how Christ is here present with us in earth, and how he is absent, saying that he is present by his divine nature and majesty, by his providence, and by grace ; but by his human nature and very body he is absent from this world, and present in heaven. cyrmus > . Cyrillus likewise, upon the gospel of St John1, agreeth fully with St Augus- capfu.1 V1' tine, saying: "Although Christ took away from hence the presence of his body, yet in majesty2 of his Godhead he is ever here, as he promised to his disciples at his departing, saying, ' I am with you ever unto the world's end.'" And in another place of the same book St Cyril saith thus : " Christian people must believe, that although Christ be absent from us as concerning his body, yet by his power he governeth us and all things, and is present with all them that love him. Therefore he said: 'Truly, truly I say unto you, where soever there be two or three gathered together in my name, there am I in the midst of them.' For like as when he was conversant here in earth as a man, yet then he filled heaven, and did not leave the company of angels; even so being now in heaven with his flesh, yet he filleth the earth, and is in them that love him. And it is to be marked, that although Christ should go away only as concerning his flesh, (for he is ever present in the power of his divinity,) yet for a little time he said he would be with his disciples3." These be the words. of St Cyril. St Ambrose also saith, that "we must not seek Christ upon earth, nor in earth, but in heaven, where he sitteth at the right hand of his Father4." And likewise St Gregory writeth thus : " Christ," saith he, " is not here Ambrosiusin Lucam.lib. x. cap. 24. Gregorius in Hoin.Pascha Vid. Embd. :d. tomi e by the presence of his flesh, and yet he is absent no where by the •in flne _, presence of his majesty5." ni hujus.] * J »/ .... What subtlety, thinkest thou, good reader, can the papists now imagme to defend their pernicious error, that Christ his human nature6 is bodily here in earth, in the consecrated bread and wine ; seeing that all the old church of Christ believed the contrary, and all the old authors wrote the contrary ? 98. For they all affirmed and believed, that Christ, being but one person, hath nevertheless in him two natures or substances, that is to say, the. nature of his Godhead, and the nature of his manhood. They say further- [' Ovtiu StaKeitropeda cppovovvTes opflujs, oti Kav etc tov kouixov yevijTai Std tiji/ trdpKa, -napeaTai irdXtv ovSkv 7ittov tois kv aiiTw, Kal eTTtffTaTtfcret tois o\oit ij Qeia t£ Kal dpprjTos ainov tpvaris. — Cyril. Alex, in Evangelium Joannis. Lib. vi. Tom. IV. p. 600. Ed. Aubert. Paris. 1638.— But Cranmer's quotation is evidently made from the Latin edition, which reads as follows : Sed diligen- ter hic animadvertendum, quod etsi corporis sui prsesentiam hinc subduxerit, majestate tamen divi nitatis semper adest : sicut ipse a discipulis abiturus pollicetur : Ecce ego vobiscum sum omnibus diebus usque ad consummationem sseculi. — Tom. I. col. 323. Basil. 1566.] [2 In his majesty, 1551.] [3 AiaKeTirdai Sk SeTv dvayKalov elvai tpvpl tous o'l ye (ppovova-iv op0ws, Kal ISpvpevipy e^oven tiju Trio-riv, us el Kai a7T€crTiv (j//aie t*7 uapiu, ti]v Trpos Qeov Kal iraTepa creiXa/ueyos diroSi\piav, d\\' oTiv Ty 6eia Svvdpei -irepieirei -rd abp-wavTa, Kal arvfi- Trdpea-ri tois dya-irwfflv avTov. Aid yap Tot tovto Kal erpairKev- 'A/iijV, a'/xtjV, \eyoi vpuv, Kirov edv cuvax&'c'i'Tes a»0"t Suo ij Tpeis eh to kpdv ovopa, eKel eifxt kv petrtS auTwv. "Qa-irep yap aj/Oparrrois cti avvSiaiTvopevos, Kal kirl yiji inrdp-jymv fxeTa aapKos, eir\ripov pev oupavoiis, ervvrjv Se tots tois dyioi-i dyyeXois, ovk direXelireTO TeTuiv avta -)(wpwv' ovtio Kal vvv virdpyuiv ev oiipavots pe-rd t?7s Idias aap- *cds, irXripol pkv tt\v yrjv, avveuTi Se tois eauTou yvwpip.oi$. kiriT}\pei de ottuis, KaiToi jcara poviju ti}v trapKa xwP%6cru'aL irpoo-SoKaiv, (a-vvea-Ti yap ripiv tt; Svvdpei t?Js ©eornTos Sid irai/ros,) eTi piKpov xpovov ped' ijjuaTi/ i-