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A  I         NW   20  1990 
D  E  F  E  lA::^0ej2^j_^jjj?^ 

OF   THE 

TRUE   AND  CATHOLICK  DOCTRINE 

OF   THE 

SACRAMENT  OF  THE  BODY  AND  BLOOD 
OF  OUR  SAVIOUR  CHRIST  : 

WITH    A 

CONFUTATION  OF  SUNDRY  ERRORS  CONCERNING  THE  SAME. 

BY   THE 

MOST  REV.  THOMAS  CRANMER, 

LORD    ARCHBISHOP    OF    CANTERBURY. 


TO    WHICH    IS    PREKIXED 

AN   INTRODUCTION,  HISTORICAL   AND  CRITICAL,   IN   ILLUSTRATION 

OF  THE  WORK;  AND  IN  VINDICATION  OF  THE  CHARACTER 

OF  THE  AUTHOR,   AND  THEREWITH  OF 

THE  REFORMATION  IN  ENGLAND, 

AGAINST   SOJIE   OF  THE  ALLEGATIONS   WHICH   HAVE  BEEN    RECENTLY  MADE    BY 

THE  Kev.  D^-  LINGARD,  THE   Rev.   D^^    MILNER, 
AND  CHARLES  BUTLER,  Esq. 


BY  THE  REV.  HENRY  JOHN  TODD,  M.A.  F.S.A. 

CHAPLAIN  IN   ORDINARY  TO  lUS  MAJESTY,   AND   RECTOIl  OF  SETTRINCTON,  YORKSHIRE. 


LONDON: 

SOLD  BY  C.  AND  J.  RIVINGTON  ;  PAYNE  AND  FOSS  ;  LONGMAN  AND 
CO.  ;  G.  B.  WHITTAKER  ;  CADELL  ;  R.  II.  EVANS  ;  AND  BALDWIN, 
CRADOCK  AND  JOY  ;  AND  BY  J.  AND  G.  TODD  ;  WOLSTENHOLME  ; 
AND  BARCLAY;    YORK. 


1825. 


LONDON: 
PRINTED    BY    R.    GILBERT, 

ST.  John's  square. 


PREFACE. 


Where  doctrine  is  true,  it  will  not  be  over- 
thrown by  railing"  accusation  against  the  teach- 
ers of  it,  nor  even  by  an  exposure  of  their  infir- 
mities or  sins.  The  Reformation  in  England 
is  founded  upon  doctrines  which  are  true.  Of 
these  Archbishop  Cranmer  considered  his  doc- 
trine of  the  sacrament  of  the  Lord's  Supper,  in 
contradistinction  to  what  is  maintained  upon 
this  subject  by  the  Church  of  Rome,  as  the 
chief;  and  he  emphatically  pronounces  it  "the 
true  doctrine."  Yet  as  endeavours  have  been 
made  to  weaken  this  doctrine,  and  calumnies 
against  the  teacher  of  it  have  been  rendered  sub- 
servient to  these  endeavours ;  any  minister  of 
the  Reformed  Church  of  England,  however  hum- 
ble may  be  his  power,  is  truly  exercising  his 
duty,  while,  in  calling  the  attention  of  the  pub- 
lick  to  the  great  doctrine  which  chiefly  distin- 
guishes the  Church  of  England  from  the  Church 

A  2 


IV  PREFACE. 

of  Rome,  he  rescues  also  from  reproach,  where 
it  is  not  deserved,  the  character  of  the  great 
prelate  who  taught  it.  Such  is  the  design  of 
the  following  pages ;  in  which  the  assertions  of 
eminent  scholars,  who  are  opposed  to  the  Refor- 
mation and  its  children,  are  sometimes  challeng- 
ed merely  by  the  exercise,  which  seeks  no  lofty 
name,  of  referring  to  authorities.  Ingenuity  in 
selection,  perspicuity  of  statement,  and  elegance 
of  style,  may  lead  us  indeed  delightfully  along 
through  a  narrative,  or  a  volume  of  history; 
but  elegance  of  style,  perspicuity  of  statement, 
and  ingenuity  in  selection,  without  accuracy, 
change  at  once  the  captivating  light  of  any 
point  into  a  mournful  gloom. 

I  have  presumed,  in  citing  the  Strictures 
upon  Southey's  Book  of  the  Church  by  J,  Mer- 
lin, to  name  Dr.  Milner  as  the  author;  Mr. 
Butler,  in  his  Book  of  the  Roman  Catholic 
Church,  having  expressly  stated,  and  others  of 
the  Romish  communion  having  asserted,  (while 
the  internal  evidence  in  the  Strictures  also  leads 
to  the  same  conclusion,)  this  learned  Ro- 
manist as  such.     Yet  I  had  rather  that  the  in- 


PREFACE.  V 

fbrmation  was  unauthorized ;  as  it  is  pitiable  to 
find,  in  two  editions  of  the  Strictures,  that  the 
dishonesty  of  Bonner,  in  fabricating  a  speech 
for  Cranmer,  (the  **  grievous  lie,"  as  Strype  in- 
dignantly calls  it,  Eccl.  Mem.  iii.  238,)  and 
publishing  it  as  if  pronounced  by  the  Arch- 
bishop, is  stated  as  existing  in  Strype's  Eccle- 
siastical Memorials  ''from  tht  Lambeth  Records;' 
when  not  a  word  is  extant,  or  known  to  have 
been  extant,  in  any  record  at  Lambeth,  relating 
to  this  matter ;  and,  as  I  have  said,  (Introduct. 
p.  cix,)  no  reference  is  made  to  such  records 
by  Strype.  Let  it  never  more  be  supposed,  by 
the  reference  of  Dr.  Milner,  that  the  Lambeth 
Records  sustain  the  wicked  fabrication  of  Bon- 
ner. 

With  his  usual  kindness,  and  condescension, 
his  Grace  the  Archbishop  of  Canterbury  has 
allowed  me;  upon  the  present  occasion,  to  exa- 
mine the  Records  in  Lambeth  Library.  And  for 
admission  to  the  State-Paper  Office,  and  the  exa- 
mination of  some  documents  there  preserved 
respecting  Cranmer,  I  have  been  greatly  in- 
debted to   the  very  liberal  permission   of  the 


VI  PREFACE. 

Right  Honourable  Mr.  Secretary  Peel  ;  and  to 
the  obliging  assistance  of  Robert  Lemon,  Esq.  de- 
puty-keeper of  the  Records  in  that  Office.  Nor 
may  I  omit  this  opportunity  of  saying,  that  to 
the  care  and  zeal  of  Mr.  Lemon  the  country 
is  indebted  for  a  most  exact  arrangement  of 
innumerable  historical  papers  in  the  Office, 
for  the  discovery  of  several  hitherto  unknown, 
and  for  his  interesting  remarks  upon  many  of 
them.  I  have  also  gratefully  profited  by  the 
inspection  of  the  Registers  of  the  Archbishops 
and  of  the  Dean  and  Chapter  of  York ;  and  in 
the  Library  of  the  latter  I  have  discovered  an 
unknown  Manuscript  of  the  celebrated  Sir  John 
Harington,  from  which  I  have  gathered  some 
important  circumstances  respecting  the  persecu- 
tion of  the  Protestants  in  the  reign  of  Mary. 
In  this  Manuscript  there  are  also  several  curious 
illustrations  of  the  reign  of  Elizabeth  ;  some  of 
which,  as  well  as  other  original  materials,  I  hope 
to  copy,  if  health  and  opportunity  favour  me, 
into  a  vindication  of  the  history  of  that  time 
against  some  recent  misrepresentations. 


TABLE   OF  CONTENTS 


INTRODUCTION. 


PAGE 

Account  of  Archbishop 
Cranmer's  book  i,  ii,  iii,  xiii. 

The  connection  of  this 
book  with  our  Church 
and  State         -         -     i,  ii. 

Protestant  Constitution 
described         -         -         iii. 

The  Reformation  worth 
maintaining       -         -       iii. 

The  Archbishop's  confer- 
ence with  Ridley  upon 
the  subject  of  his  book  iv,  v. 

Character  of  Fox's  Acts 
and  Monuments         -      iv. 

Dr.  Milner's  censure  of 
Fox  -         -         -       V. 

Bertram's  book  upon  the 
Sacrament  of  the  Lord's 
Supper         -         -      V,  vii. 

The  Archbishop's  zeal  for 
publishing  books  in  the 
national    language,    in 


PAGE 

order  to  promote  the 
Reformation      -         -     viii. 

Original  letter  of  the  Arch- 
bishop on  the  preceding 
subject  -  -  ix. 

Metrical  psalmody         -        x. 

The  Archbishop's  book 
attacked  by  Bp.  Gar- 
diner and  Dr.  Smith  xi,  xiv. 

The  Archbishop's  fine  de- 
fence of  his  book  and 
of  himself         -         -      xii. 

The  Archbishop  not  a  Lu- 
theran   or  a  Zuinglian 

xii,  Ixxi,  Ixxii. 

Process  against  the  Arch- 
bishop firstprintedfrom 
a  manuscript  in  the 
Lambeth  Library      -      xiv. 

The  Archbishop's  letter 
to  King  Edward  VL       xvi. 

Manuscript  remains  of  the 


VIll 


CONTENTS. 


PAGE 

Archbishop  in  the  State 
Paper  Office      -      xix,  xx. 

The  Fathers  and  School- 
men appealed  to  by  the 
Archbishop  -  xx. 

The  study  of  them  recom- 
mended, together  with 
other  good  writers  xxi,  xxii. 

The  Fathers,  and  Bibles, 
the  strongest  arguments 
against  Popery       -       xxii. 

The  sense  of  the  Church 
of  England  as  to  the 
Real  Presence      xxii,  xxiii. 

The  Archbishop's,  and 
Ridley's,  and  Hooper's, 
assertions  upon  this 
subject         -        xxiii,  xxiv. 

Their  martyrdom  in  de- 
fence of  those  asser- 
tions        -         -  xxiv. 

Mr.  Butler  unfairly  cites 
Bp.  Jeremy  Taylor  on 
the  subject  of  Transub- 
stantiation  and  the  Mass 

xxiv,  XXV. 

Bp.  Jeremy  Taylor  pro- 
nounces both  Transub- 
stantiation  and  theMass 
as  idolatrous         -         xxv. 

Mr.  Butler  cites  Bp.  Gun- 
ning, but  conceals  what 
should  have  been  added 
respecting  him       -       xxvi. 

Mr.  Butler's  remarks  on 


PAGE 

the     Article     of    our 
Church  respecting 

Transubstantiation       xxvii. 

Answered         -         -       xxix. 

The  Archbishop's  senti- 
ments upon  universal 
redemption  and  rege- 
neration     in     baptism 

XXX,  xxxi. 

The  character  of  the  Arch- 
bishop     -     xxxi,  Ixi,  cxiii. 

The  slander  upon  the  me- 
mory of  Anne  Boleyn 
considered     -  xxxii,  et  seq. 

Sanders's,  and  Bayly's, 
and  Phillips's  notices 
of  it  -  -         xxxii. 

Mr.  Baddeley's  notice  of 
the  same,  with  his  rail- 
ing   against    Cranmer 

xxxii. 

Dr.  Lingard's  and  Mr. 
Butler's  notices  of  Anne 
Boleyn         -         -      xxxiii. 

Mr.  Southey's  notice  of 
her  story  as  blackened 
by  the  Romanists       xxxiii. 

Rastal's  pretended  book, 
upon  which  the  calum- 
ny against  Anne  Bo- 
leyn is  founded,  con- 
sidered        -         -      xxxiv. 

Character  of  Sanders       xxxv, 
xxxvi. 

Dr.  Lingard's  account  of 


CONTENTS. 


IX 


PAGE 

the  elevation  of  the 
Archbishop  to  the  see 
of  Canterbury  consi- 
dered      -        xxxvi,  et  seq. 

Dr.  Lingard's  remarks 
upon  the  Archbishop's 
protestation  against  the 
pope,  together  with 
Mr.  Butler's,  answered, 

xxxix,  xl,  xli. 

The  authority  of  the 
Archbishop's  register 
as  to  this  point         -       xli. 

Misrepresentation  of  San- 
ders and  Phillips  on  the 
subject         -         xli,  et  seq. 

The  Archbishop's  own  as- 
sertion as  to  this  pro- 
test -  -         xliii. 

Cardinal  Pole's  assertions 
not  always  to  be  relied 
upon  -  -       xlv. 

Dr.  Lingard's  account  of 
the  Archbishop's  con- 
duct, as  to  the  divorce 
of  queen  Catherine, 
considered     -     xlv.  et  seq. 

Original  letter  of  the 
Archbishop  on  the  sub- 
ject -  -         xlvi. 

Dr.  Lingard  and  Dr.  Mil- 
ner  ought  to  have  seen 
this  letter         -     xlvi,  xlix. 

Dr.  Lingard's  account  of 


PAGE 

king  Henry's  union 
with  Anne  Boleyn     -         1. 

Bishop  Gardiner's  opinion 
upon  it  the  same  as  the 
Archbishop's        -     1,  li,  Hi. 

Dr.  Lingard's  description 
of  the  marriage  of  the 
King  and  Anne  Boleyn 
in  a  garret,  considered     Iv. 

Dr  Milner's  observation 
on  the  marriage,  cor- 
rected       -         -         _   Ivi. 

The  Archbishop's  notice 
of  falsehoods,  reported 
of  him,  omitted  by  Dr. 
Lingard  in  his  citation 
of  his  Grace's  letter     -   Ivi. 

Dr.  Lingard's  statement 
as  to  the  king's  supre- 
macy -         Ivi,  Ivii. 

Dr.  Lingard's  notice  of 
the  Archbishop  upon 
this  occasion,  but  his 
concealment  of  bishop 
Gardiner's  having  writ- 
ten a  violent  book 
against  the  pope's  su- 
premacy -  Ivii. 

Dr.  Lingard's  reflection 
upon  the  learning  or 
fanaticism  of  the  Arch- 
bishop refuted      Ixi.  et  seq. 

The  title  of  Antichrist 
applied  to  the  pope  Ixii,  Ixiii. 


CONTENTS. 


Curious  application  of 
it  in  this  view  by 
the  Romanists  them- 
selves        -  -  Ixiii. 

Dr.  Lingard's  charge 
against  the  Archbishop, 
as  to  the  trial  and  pu- 
nishment of  Lambert, 
answered       -     Ixiv,  et  seq. 

Dr.  Milner  and  Mr.  But- 
ler agree  with  Dr.  Lin- 
gard,  and  also  as  to  the 
case   of  Anne   Askew 

Ixiv,  et  seq. 

The  Archbishop's  aver- 
sion to  cruelty  -     Ixv. 

Dr.  Lingard  refers  to  re- 
cantations of  Anne  As^ 
kew,  which  were  denied 
by  herself       -         -     Ixvi. 

Bishop  Gardiner  the  fore- 
most in  the  proceedings 
both  against  Askew 
and  Lambert         "       Ixvii. 

Dr.  Milner's  remark  up- 
on the  Archbishop  as  a 
Lutheran,  or  Zuinglian, 
answered         -         -     Ixxi. 

Original  letter  of  the 
Archbishop  in  1540, 
shewing  his  aversion  to 
the  Church  of  Rome  Ixxiii. 

The  Archbishop's  oppo- 
sition to  the  Act  of  the 
Six  Articles      Ixxvi,  et  seq. 


PAGE 

Dr.  Lingard's  citation  of 
a  letter  upon  this  sub- 
ject, considered     -     Ixxvii. 

Mr.  Butler's  expostula- 
tion with  Mr.  Southey 
upon  this  subject  con- 
sidered        -      Ixxix,  Ixxx. 

Dr.  Lingard's  mis-state- 
ment as  to  the  Arch- 
bishop in  the  discussion 
of  this  point  -     Ixxxi. 

The  Archbishop's  spirit 
in  the  cause  of  religion  Ixxxi. 

Dr.  Lingard's  charge 
against  the  Archbishop 
in  the  case  of  Joan 
Bocher,   answered     Ixxxiii. 

Dr.  Lingard's  notice  of 
the  case  of  Van  Parris 

Ixxxiv. 

Phillips's  mis-statement 
of  the  cases  both  of 
Van  Parris,  and  of  Bo- 
cher -       Ixxiii,  Ixxxv. 

Dr.  Milner  alleges  the 
cruelty  of  the  Archbi- 
shop to  both  by  a  re- 
ference to  Burnet       Ixxxv. 

The  passage,  referred  to 
in    Burnet,     explained 

Ixxxv,  et  seq. 

Dr.  Lingard's  account  of 
the  Archbishop's  beha- 
viour, upon  the  acces- 
sion   of   Mary    to    the 


CONTENTS. 


XI 


PAGE 

throne,  considei'ecl  Ixxxvii, 
et  seq. 

Dr.  Thornden,  one  of  the 
dissembling  nionks,who 
were  enemies  to  the 
Archbishop    Ixxxix,  et  seq. 

Conspiracy  of  the  dissem- 
bling monks  of  Christ 
Church,  Canterbury, 
against  the  Archbishop    xc. 

Character  of  several  mem- 
bers of  theArchbishop's 
cathedral         -         -       xci. 

Dr.  Lingard's  partiality  to 
the  bishops  Gardiner 
and  Bonner       -       xci,  xcii. 

Sir  John  Harington's  ma- 
nuscript narrative  of 
Bp.  Gardiner's  cruelty 

xcii,  et  seq. 

His  description  of  Bp. 
Gardiner  and  Bp.  Bon- 
ner        -         -       xciv,  xcv. 

Cardinal  Pole's  character 

xcv,  xcvi. 

Dr.  Lingard's  suggestions 
that  Bonner  and  Gar- 
diner were  not  quite  so 
guilty,  as  they  have 
been  represented     ••     xcvii. 

Dr.  Lingard's  mistaken 
relation  of  the  Protes- 
tants who  were  burned 
in  the  reign  of  Mary     xcvii. 


PAGE 

Bp.  Bonner's  character  xcviii. 

Dr.  Lingard's  relation  of 
the  code  of  ecclesiasti- 
cal laws,  compiled  by 
the  Archbishop  and  his 
associates      -     xcix,  et  seq. 

Tlie  Reformatio  Legum 
Ecclesiasticarum  ex- 
plained      -        xcix,  et  seq. 

Dr.  Lingard's  insinuation 
as  to  the  Archbishop's 
and  his  associates'  in- 
tention in  these  laws     -     c. 

Mr.  Butler's  belief  of  the 
wish  of  the  Archbishop 
and  his  associates        -       c. 

The  Archbishop  and  his 
associates  defended      -     ci. 

The  cruel  persecution  by 
Mary  and  her  agents    ci,  cii. 

Dr.  Lingard's  exhibition 
of  the  Archbishop  in  his 
last  days         -         -         cii. 

Dr.  Lingard  mistakenly 
adds  a  seventh  recanta- 
tion to  those  which  the 

,  Archbishop  is  said  to 
have  made       -         -      ciii. 

Strype's  account  of  the  six 
recantations     -    ciii,  et  seq. 

Suspicious  circumstances 
observable  in  them  cv,etseq. 

The  order,  by  the  Privy 
Council,  for  the  Arch- 


Xll 


CONTENTS. 


PAGE 

bishop's  recantation  in 
the  first  instance  to  be 
burnt  -  -  cvii. 

The  preparation  of  part 
of  these  recantations  for 
the  Archbishop  obvious 

cviii,  et  seq. 

The  original  copy  of  them 
dishonestly  published 
by  Bp.  Bonner       cviii,  cix. 

And  dishonourably  privi- 
leged by  queen  Mary    cviii. 

Dr.  Lingard's  observation 
upon  the  recantations 
considered         -         -     cix. 

Dr.  Milner's  strange  re- 
ference to  the  Lambeth 
Records,  in  confirma- 


tion of  these  recanta- 
tions, exposed         -        cix. 

The  real  speech  of  the 
Archbishop  at  his  mar- 
tyrdom, instead  of  that 
prepared  for  him       ex,  cxi. 

Account  of  the  Archbi- 
shop's last  moments  cxi,  cxii. 

Observations  on  the  Re- 
formation in  England,  cxiii. 

Milton's  character  of  it      cxiv. 

Blackstone  referred  to  in 
behalf  of  it  -  cxiv. 

Concluding  remark  upon 
it  in  an  Essay,  honour- 
ed with  the  approbation 
of  the  University  of 
Oxford         -         -         cxv. 


HISTORICAL 


CRITICAL    INTRODUCTION. 


I.  An  account  of  the  Archbishops  work.     II.   The 
vindication  of  the  Archbishop's  character. 

I.  The  work  of  Archbishop  Cranmer,  which 
is  reprinted  in  the  following  pages,  has  long 
ceased  to  be  a  book  of  frequent  occurrence. 
Nearly  three  centuries  have  passed  since  it  first 
appeared  ;  since  it  was  also  afterwards  embo- 
died in  the  prelate's  admirable  vindication  of  it 
against  Bishop  Gardiner ;  and  since  it  likewise 
was  published  in  a  Latin  translation.  Of  its 
celebrity  our  theologians  and  ecclesiastical  wri- 
ters often  speak.  Over  the  pages  of  it  no  dis- 
cerning reader  will  turn  without  finding  abun- 
dant examples  of  irresistible  argumentation,  as 
well  as  impressive  eloquence.  And  the  indisso- 
luble connection  of  it  with  our  Church  and  State 
every  Protestant  will  admit,  when  the  learned 

a 


11  HISTORICAL    AND 

amongst  them  call  to  mind,  and  the  unlearned 
are  informed,  that  to  the  establishment  of  the 
Reformation  in  England  this  w'^ork  in  the  highest 
degree  contributed,  and  that  it  refutes  the  doc- 
trine which  chiefly  distinguishes  the  Church  of 
Rome  from  the  Church  of  England. 

That  no  reader  may  be  interrupted  in  the  pe- 
rusal of  this  important  treatise,  the  orthography 
of  it  in  the  following  pages  is  that  of  our  own 
time  ;  the  spelling  of  words  in  the  time  of  Cran- 
mer  being  so  unsettled,  as  that  in  the  same 
page,  and  even  in  the  same  line,  a  single  expres- 
sion presents  often  different  forms.  Sometimes 
an  archaism,  or  a  seeming  vulgarism,  which  the 
recollection  of  the  time  excuses,  is  found  in  this 
discourse ;  but  the  words  and  reasoning  all 
along  are  in  unison  with  the  prelate's  own  decla- 
ration of  *'  '^  making  inore  clearly  appear  the  light 
from  the  darkness'''  The  contents  of  the  mar- 
tyr's book,  like  the  publick  tables  that  of  old 
were  hung  up  in  temples  and  market-places, 
sliould  be  in  characters  so  "  ^  plain,  that  he  may 
run  that  readeth  them  T  yes,  and  that  he  may 
mark  them  too;  that  he  may  mark  them  as  form- 
ing much  of  the  basis  of  that  Protestant  Consti- 
tution, "  ^  under  which  we  have  enjoyed  more 

*  Defence  of  the  true  Doctrine,  &c.  present  edition,  p.  So. 
"  Habakkuk  ii.  2. 

*  Substance  of  the  Speech  of  the  Right  Hon.  Robert  Peel  in 
the  House  of  Commons,  May  9,  1 81 7,  on  the  Right  Hon.  Henry 


CRITICAL    INTRODUCTION.  Ill 

liberty,  we  have  acquired  more  glory,  we  pos- 
sess more  character  and  power,  than  hitherto 
has  fallen  to  the  lot  of  any  other  country  on  the 
globe ;"  and  that  hence  he  may  mark  them  £is 
proclaiming  with  a  voice  never  to  be  silenced, 
we  trust,  that  '*  "^  the  Reformation  was  worth 
estabUshing,"  and  therefore  *'  it  is  worth  main- 
taining." 

The  treatise  before  us,  while  it  principally 
discusses  the  subject  of  Transubstantiation,  and 
the  Sacrifice  of  the  Mass,  delivers  some  excel- 
lent observations  upon  certain  doctrines  adopted 
by  our  Church,  (besides  that  which  concerns  the 
Sacrament  of  the  Lord's  Supper,)  agreeing  also 
with  the  primate's  decision  upon  such  points  in 
the  publick  formularies  of  our  faith.  They  shall 
be  noticed  in  the  present  Introduction.  But  I 
ought,  in  illustration  of  the  work,  first  to  state 
the  history  of  it,  and  then  shew  how  the  differ- 
ence in  question  between  the  Churches  of  Rome 
and  England  is  marked,  and  how  the  great  re- 
former determined  upon  other  points. 

**  *  During  the  time  of  king  Henry  the  eighth, 
until  the  entering  of  king  Edward,  it  seemeth 

Grattan's  motion,  That  the  House  should  resolve  itself  into  a 
Committee,  to  take  into  consideration  the  laws  affecting  the 
Roman  Catholicks  of  the  United  Kingdom.  Third  edition, 
p.  40. 

^  Sermons  and  Charges  by  Bp.  Harrington,  p.  437.  "  If  the 
Reformation  was  worth  establishing,  it  is  worth  maintaining." 

•  Fox's  Acts  and  ^Fonuments. 
u  2 


IV  HISTORICAL  AND 

that  Cranmer  was  scarcely  yet  thoroughly  per- 
suaded in  the  right  knowledge  of  the  Sacrament, 
or  at  least  was  not  yet  fully  ripened  in  the  same; 
wherein  shortly  after  being  more  groundedly 
confirmed  by  conference  with  bishop  Ridley,  in 
process  of  time  did  so  profit  in  riper  knowledge, 
that  at  last  he  took  upon  him  the  defence  of  that 
whole  doctrine,  that  is,  to  refute  and  throw  down, 
first,  the  corporal  presence  ;  secondly,  the  fan- 
tastical transubstantiation ;  thirdly,  the  idola- 
trous adoration  ;  fourthly,  the  false  error  of  the 
Papists,  that  wicked  men  do  eat  the  natural 
body  of  Christ;  and,  lastly,  the  blasphemous 
sacrifice  of  the  mass.  Whereupon  in  conclusion 
he  wrote  five  books  for  the  publick  instruction  of  the 
Church  of  England:  avhich   instruction  yet 

TO  THIS  DAY  STANDETH,  AND  IS  RECEIVED, 
IN  THIS  CHURCH  OF  ENGLAND." 

Such  is  the  ^  faithful  statement  of  Fox,  the 

'  I  have  great  pleasure  in  citing  the  following  passage  from 
tlie  Preface  to  Dr.  Wordsworth's  Ecclesiastical  Biography; 
assuring  the  reader  also,  that  in  numerous  researches  which  it 
has  been  often  my  duty  to  make  among  ancient  registers,  and 
other  records,  the  accuracy  of  Fox  in  such  as  he  has  ap- 
plied to  his  purpose  is  indisputable.  "  I  am  well  aware,"  Dr. 
Wordsworth  says,  "  that  by  the  extent  to  which  I  have  availed 
myself  of  Fox's  Acts  and  Monuments,  I  fall  within  the  sphere 
of  such  censures  as  that  of  Dr.  John  Milner,  in  which  he  speaks 
of  '  the  frequent  publications  of  John  Fox's  lying  Book  of 
Martyrs,  witli  prints  of  men,  women,  and  children,  expiring  in 
llamos  ;    the  nonsense,  inconsistency,  and  falsehoods  of  which,' 


CRlTtCAL    INTRODUCTION.  V 

martyrologist,  in  respect  to  the  work  before  us. 
Cranmer  himself  has  also  informed  us,  in  his 
Profession  of  faith  in  1555,  that  *'^his  book 
was  made  seven  years  ago ;"  and  it  was  ^  about 
the  year  1546,  when  Ridley,  by  reading  the 
work  of  '  Bertram   concerning  the  Body  and 


lie  saj's,  *  he  had  in  part  exposed  in  his  Letters  to  a  Preben- 
dary.' I  am  not  ignorant  of  what  has  been  said  also  by  Dr. 
Milner's  predecessors  in  the  same  argument,  by  Harpsfield, 
Parsons,  and  others.  But  these  writings  have  not  proved,  and 
it  never  will  be  proved,  that  John  Fox  is  not  one  of  the  most 
faithful  and  authentick  of  all  historians.  We  know  too  much 
of  the  strength  of  Fox's  book,  and  of  the  weakness  of  those  of 
his  adversaries,  to  be  further  moved  by  Dr.  Milner's  censures, 
than  to  charge  them  with  falsehood.  All  the  many  researches 
and  discoveries  of  later  times,  in  regard  to  historical  documents, 
have  only  contributed  to  place  the  general  fidelity  and  truth  of 
Fox's  melancholy  narrative  on  a  rock  which  cannot  be  shaken." 

«  Fox's  Acts  and  Mon. 

^  Ridley  communicated  his  thoughts  upon  Bertram's  book 
to  Cranmer  about  the  year  1546.  Strype's  Life  of  Cranmer, 
B.  2.  ch.  25. 

*  Bertram,  who  is  also  called  Ratramnus,  asserts  our  doc- 
trine as  expressly  as  we  (Protestants)  ourselves  can  do  ;  deli- 
vering it  in  the  same  words,  and  proving  it  by  many  of  the 
same  arguments  and  authorities  which  we  bring.  See  Bishop 
Burnet  on  the  28th  Article.  He  was  a  monk  of  the  Abbey  of 
Corbey,  in  the  ninth  century.  Mabillon  says,  that  he  had  seen 
a  manuscript  of  his  work  on  the  Eucharist  eight  hundred  years 
old.  Cave  gives  him  the  highest  character  as  a  man  and  a 
scholar,  and  adds,  "  excepta  lite  Eucharistica,  ah  ipsis  scrip- 
toribtis  pontificiis  suvimis  elogiis  ornatns."  Li  the  London  edi- 
tion of  the  Catalogus  Testium  Veritatis,  1686,  all  the  objections 


Vi  HISTORICAL    AND 

Blood  of  Christ,  had  been  led  to  examine 
closely  the  prevailing  opinion  of  the  corporal 
presence ;  when,  having  found  it  much  opposed 
in  the  ninth  century,  especially  by  this  learned 
writer,  he  communicated  the  result  of  his  in- 
quiry to  Cranmer.  Henceforward,  indeed,  they 
both  pursued  the  subject  with  more  than  ordi- 
nary care ;  and  the  Archbishop  brought  toge- 
ther their  observations  into  the  present  Z)e/e«ce 
of  the  TRUE  doctrine,  as  he  has  justly  entitled  his 
book.  But  a  supposition  that  Ridley  was  the 
author  of  this  book,  or  rather  a  wish  to  deprive 
Cranmer  of  the  merit  due  to  his  own  learning 
and  research,  appears  to  have  been  at  the  time 
expressed.  "  ^  How,"  said  Secretary  Bourne, 
in  his  examination  of  Ridley  in  the  Tower, 
•'  how  can  you  then  make  but  a  figure  or  a  sign 
of  the  Sacrament,  as  that  book  doth  which  is  set 
forth  in  my  Lord  of  Canterbury  s  name  ?  I  wiss 
you  can  tell  who  made  it :  Did  not  you  make  it  ?" — • 
*'  And  here,"  Ridley  himself  relates,  "  here  was 
much  murmuring  of  the  rest,  as  though  they 
would  have  given  me  the  glory  of  writing  that  book ; 
— Master  Secretary,  quoth  I,  that  book  was 
made  of  a  great  learned  man,  and  one  who  is 
able  to  do  the  like  again  ;  as  for  me,  I  assure 


of  the  Romanists  against  this  writer  are  learnedly  and  acutely 
refuted. 

^  Ridley's  Life  of  bishop  Ridley,  (from  Fox,)  p.  440. 


CRITICAL    INTRODUCTIOX.  VU 

you,  be  not  deceived,  I  was  never  able  to  do  or 
write  any  such  like  thing :  he  passeth  me  no 
less  than  the  learned  master  his  young  scholar : 
— But,  Sir,  methinks  it  is  not  charitably  done, 
to  bear  the  people  in  hand  that  any  man  doth 
so  lightly  esteem  the  Sacrament,  as  to  make  of 
it  a  figure  only  ;  but  that  but  maketh  it  a  bare 
figure  without  any  more  profit ;  ivhich  that  hook 
doth  often  deny,  as  appeaixth  to  the  reader  rnost 
plainly.'" 

It  is  highly  probable,  that  soon  after  the  con- 
sultation of  Cranmer  and  Ridley  upon  this  sub- 
ject, the  Archbishop  caused  an  English  trans- 
lation of  Bertram's  book  to  be  published ;  a 
circumstance,  which  has  been  overlooked  by  the 
historians  of  the  English  Reformation.  For  in 
1548',  and  in  1549,  two  editions  of  this  plain, 
brief,  and  very  useful  discourse,  made  their  ap- 
pearance, royally  privileged,  with  the  following 
title:  "  The  boke  of  Barthram,  priest,  intreat- 
inge  of  the  bodye  and  bloude  of  Christe,  wryt- 
ten  to  great  Charles  the  emperoure,  and  set  forth 
seven  hundred  years  ago."  It  is  printed  in  a 
small  form,  but  in  types  usually  given  to  books 
of  a  larger  size ;  as  if  it  had  been  intended  to 
gratify  the  eye  of  age,  as  well  as  youth.  And 
this  accords  with  the  accustomed  zeal  of  Cran- 

'  By  T.  Raynalde  in  1548,  and  by  A.  Kitson  in  1549. 
Ames,  Hist,  of  Printing,  p.  220.  The  copy  however,  which 
is  now  before  me,  is  printed  by  Raynalde  in  1549. 


VIU  HISTORICAL    AND 

mer  to  exhibit  the  most  valuable  information  in 
the  national  language :  Witness  his  successful 
motion,  almost  immediately  after  his  consecra- 
tion, that  the  Scriptures  should  be  translated 
into  English,  and  his  subsequent  joy  that  the 
translation  might  be  used  by  all :  Witness  his 
exertions  also  to  bring  into  use  prayer  in  the  ver- 
nacular tongue,  and  thus  to  render  publick  de- 
votion intelligible  to  all.  Of  this  pious  diligence, 
though  many  other  instances  might  be  given,  all 
contributing  to  promote  the  Reformation,  I  vs^ill 
add  only  one  which  Burnet  and  Strype  had 
not  seen,  but  vv^hich  Collier  has  with  a  slight 
alteration  or  two  printed,  and  which  presents 
to  us  the  great  prelate,  in  the  pursuit  of  his 
noble  object,  employing  the  aids  of  metre 
and  of  musick.  It  is  contained  in  an  origi- 
nal letter,  which  appears  to  have  been  written 
subsequently  to  the  "  ""  Royal  Mandate  for 
publishing  and  using  the  prayers  in  the  English 
tongue;"  the  King  having  observed,  in  this  di- 
rection to  the  Archbishop,  that  ''  the  people 
heretofore  understood  no  part  of  such  prayers 
or  suffrages  as  were  used  to  be  sung  and  said." 
The  whole  of  this  Mandate,  as  Strype  has  well 
observed,  runs  in  such  a  pious  strain,  as  though 
none  but  Cranmer  had  been  the  suggester  of  it. 
It  is  printed  entire  in  Burnet's  History  of  the 
Reformation,  and  great  part  of  it  is  copied  by 

"  Burnet's  Hist,  of  the  Reformation,  vol.  i.  Records,  p.  264, 


CRITICAL    INTRODUCTION.  IX 

Strype  in  his  Memorials  of  the  Archbishop  ; 
and  it  is  dated  in  June,  1544.  In  the  succeed- 
ing August  the  Archbishop  was  also  called  upon 
by  the  Privy  Council  to  appoint  processions  in 
the  English  tongue.  The  following  is  the  Arch- 
bishop's letter,  copied  from  the  original  now  re- 
maining in  the  State-Paper  Office. 

*'  It  may  please  your  Maiestie  to  be  aduer- 
tised,  that  according  to  your  Highnes'  com- 
mandemente,  sent  vnto  me  by  your  grace's 
secretary  Mr.  Pagett,  I  haue  translated  into 
the  English  tongue  so  well  as  I  coulde,  in  so 
shorte  tyme,  certeyne  processions  to  be  vsed 
vpon  festiuall  dales,  yf,  after  due  correction  and 
amendemente  of  the  same,  your  highnes  shall 
thinke  it  so  conuenient :  In  whiche  translation, 
forasmoche  as  many  of  the  processions  in  the 
Lattyn  were  but  barren,  (as  me  semed,)  and 
litle  frutefull ;  I  was  constrayned  to  vse  more 
than  the  libertie  of  a  translator:  ffor  in  some 
processions  I  have  alterid  diners  wourdes,  in 
some  I  haue  added  parte,  in  some  taken  parte 
awaie.  Some  I  have  lefte  oute  hole,  either  for 
bycause  the  matter  apperid  to  me  to  be  little  to 
purpose,  or  bycause  the  dales  be  not  with  vs 
festiuall  dales.  And  some  procession  I  haue 
added  hole,  bycause  I  thought  I  hadd  better 
matter  for  the  purpose  than  was  the  procession 
in   Latten :    the  iudgemente  wherof  I  referre 


X  HiSTOUlCAL    AND 

holie  vnto  your  Maiestie.  And  after  your  highnes 
hath  corrected  yt,  yf  your  grace  coinande  some 
devoute  and  solempne  note  to  be  made  there- 
vnto,  (as  is  to  the  procession  whiche  your  Ma- 
iestie hath  alredie  set  furth  in  Englishe,)  I  truste 
it  woU  moche  excitate  and  stirre  the  hearts  of  all 
men  vnto  deuotion  and  godlynes.  But  in  myn 
opinion  the  songe"  that  shalbe  made  thervnto 
sholde  not  be  full  of  notes,  but  as  nere  as  may 
be  for  euery  sillable  a  note,  so  that  it  may  be 
songe  distinctly  and  deuoutly,  as  be  in  the  ma- 
tens  and  euen  song,  Venite,  the  hymnes  Te  Deum, 
Benedictus,  Magnificat ^  Nunc  Dimittis,  and  all  the 
psalmes  and  versicles,  and  the  masse  Gloria  in 
e.vceisis,  Gloria  Patri,  the  Crede,  the  Preface,  the 
Pater  noster,  and  some  of  the  Sanctus  and  Agnus, 
As  concernyng  the  Salve  festa  dies,  the  Latin  note 
(as  I  thinke)  is  sobre  and  distinct  enoughe. 
Wherefore  I  haue  trauailed  to  make  the  verses 
in  Englishe,  and  have  put  the  Latten  note  vnto 
the  same.  Neuertheles,  thei  that  be  connyng 
in  syngyng  can  make  a  moche  more  solempne 

"  This  passage  leads  us  to  believe,  that  metrical  psalmody 
might  at  this  time  have  been  thought  of  by  Cranmer,  espe- 
cially by  what  follows  in  the  letter  as  to  his  English  verses ; 
and,  it  may  be  added,  by  the  imitations  of  the  Archbishop's 
endeavour,  which  soon  fallowed  in  the  stanzas  of  Sternhold, 
Hunnis,  and  others.  So  that  the  psalmody  in  question  may 
seem  to  be  of  higher  authority,  than  hitherto  has  been  con» 
ceded  to  it. 


ClUTICAL    INTRODUCTION.  XI 

note  thereto.  I  made  them  only  for  a  profe  to 
see  how  Englishe  wolde  do  in  songe.  But  by- 
cause  myn  Englishe  verses  lacke  the  grace  and 
facilitie  which  I  wolde  wishe  they  hadd,  your 
Maiestie  may  cause  some  other  to  make  theyra 
againe,  that  can  do  the  same  in  more  pleasante 
Englishe  and  phrase.  As  for  the  sentence,  I 
suppose,  [it]  will  serue  well  enough.  Thus  Al- 
mightie  God  preserue  your  Maiestie  in  longe  and 
prosperous  helth  and  felicitie.  ffrom  Bekisborne 
the  vij""  of  October. 

"  Your  grace's  most  bounden, 
•'  chaplayne  and  bedisman, 

'*  T.  Cantuarien. 

The  Discourse  of  the  Archbishop  upon  the 
Lord's  Supper,  almost  immediately  after  the 
publication  of  it,  was  attacked  by  bishop  Gar- 
diner, then  a  prisoner  in  the  Tower,  in  **  An 
Explication  and  Assertion  of  the  true  Catholick 
Faith  touching  the  most  blessed  Sacrament  of 
the  Altar,  ivith  confutation  of  a  book  [the  Arch- 
bishop's] written  against  the  same,  1551  ;"  and 
printed,  according  to  Strype,  in  France.  Ano- 
ther opponent  also.  Dr.  Smith,  then  at  Louvain, 
published  an  answer  to  Cranmer.  Both  adver-? 
saries  brought  against  the  Archbishop  the  accu- 
sation of  inconsistency.  Finding  in  his  Defence 
of  the  true  Doctrine,  that  Consubstantiation,  as 
well  as  Transubstantjation,  was  opposed,  they 


XU  HISTORICAL    AND 

reminded  the  author  that  formerly  he  had  been  a 
Papist,  then  a  Lutheran,  and  lastly  a  Zuinglian, 
in  his  sacramental  profession.  The  Archbishop 
was  instant  in  his  reply  °  to  both  ;  confuting  as 
well  "  the  crafty  and  sophistical  cavillation"  of 
Gardiner,  as  such  places  in  the  puny  book  of 
Smith  as  "  seemed  any  thing  worthy  the  answer- 

°  It  may  be  proper  to  extract,  from  the  reply  at  large,  the 
following  words.  "  After  it  had  pleased  God,"  the  Archbishop 
says,  "  to  shew  unto  me  by  his  word  a  more  perfect  knowledge 
of  his  Son  Jesus  Christ,  from  time  to  time,  as  I  grew  in  know- 
ledge of  him,  by  little  and  little  I  2^ut  away  my  former  igno- 
rance. And  as  God  of  his  mercy  gave  me  light,  so  through 
his  grace  I  opened  my  eyes  to  receive  it  ;  and  did  not  wilfully 
repugn  unto  God,  and  remain  in  darkness.  And  I  trust  in 
God's  mercy  and  pardon  for  my  former  errors,  because  I  erred 
hut  of  fraiUiess  and  ignorance."  Answer  to  Gardiner,  p.  402, 
He  had  just  before  ingenuously  also  said,  after  denying  an  al- 
legation made  by  Smith,  that  he  was  "  in  the  error  of  the  real 
presence,  and  in  divers  other  errors,  &c.  for  lack  of  good  in- 
struction from  his  youth ;  the  outrageous  floods  of  papistical 
errors  at  that  time  overflowing  the  world ;  for  the  which,  and 
other  offences  of  his  youth  he  daily  prayed  to  God  for  mercy 
and  pardon."  And  in  the  first  part  of  his  book  he  observes, 
in  the  same  honourable  spirit,  "  It  is  lawful  and  commendable 
for  a  man  to  learn  from  time  to  time,  and  to  go  from  his  igno- 
rance that  he  may  receive  and  embrace  the  truth.  As  for  me, 
I  am  not,  I  grant,  of  that  nature  that  the  Papists  for  most 
part  be,  who  study  to  devise  all  shameful  shifts,  rather  than 
they  will  forsake  any  error,  wherewith  they  were  infected  in 
their  youth."  Answ.  &c.  p.  62.  As  to  the  accusation  of  his 
being  a  Loitheran,  or  a  Zuinglian,  see  the  observation  in  a  sub- 
sequent page  on  Dr.  Lingard's  similar  opinion. 


CRITrCAL    INTRODUCTIOX.  XIU 

ing."  This  answer  was  eagerly  expected,  and 
well  received;  was  printed  in  1551  ;  and  again i* 
in  1552,  according  to  Ames,  which  Strype,  how- 
ever, has  not  noticed.  And  as  a  proof  not  only 
of  the  welcome  which  it  had  experienced,  but 
of  the  high  character  which  it  maintained,  it 
was  republished  in  1580.  Archbishop  Parker '^ 
indeed  has  said  of  it,  that  no  controversy  against 
the  Papists  was  ever  handled  more  accurately ; 
and  succeeding  writers  of  distinction  have  be- 
stowed their  eulogy  upon  the  language  as  well 
as  the  spirit  of  it,  upon  its  acuteness  as  well  as 
its  zeal.  Of  his  own  confidence  in  the  great 
doctrine,  which  he  so  learnedly  and  copiously 
maintained,  he  gave  this  solemn  testimony  in 
his  last  most  impressive  words:  "  As'  for  the 
Sacrament,"  said  the  venerable  martyr  as  he 
approached  the  stake,  "  As  for  the  Sacrament, 
I  believe  as  I  have  taught  in  my  book  agai7ist  the 
bishop  of  Winchester ;  the  which  my  book  teacheth 
so  true  a  doctrine  of  the  Sacrament,  that  it  shall 
stand  at  the  last  day  before  the  judgement  of 
God,  where  the  papistical  doctrine,  contrary 
thereto,  shall  be  ashamed  to  shew  her  face."  It 
is  in  this  book  that  the  Defence  of  the  true  doctrine 


p  Ames,  Hist,  of  Printing,  p.  227. 

■i  Strype's  Life  of  Cranmer,  B.  2.  ch.  25. 

"'  Fox's  Acts  and  Mon. 


XIV  HISTORICAL    AND 

is  incorporated  * ;  the  whole  of  which,  together 
with  the  whole  of  Gardiner's  attack  upon  it,  is 
there  reprinted,  with  additional  observations* 
And  it  is  this  Defence,  against  which  the  indig- 
nation of  Roman  Catholicks  was  in  vain  exer- 
cised. In  vain,  as  to  silencing  it,  was  it  made 
an  article'  in  the  charges  brought  against  the 
mighty  prelate.  In  vain,  as  to  weakening  its 
effect,  was  it  proposed  to  him  by  his  cunning 
enemies  as  a  theme  for  recantation ^  Gardiner 
indeed  affected  to  answer  it  in  Latin  under  a 
feigned  name;  when  the  Archbishop,  though 
then  in  prison,  vindicated  his  own  work  to  a  very 
great  extent,  and  intended  some  addition  to  that 
vindication,  if  it  might  have  been",  "  before  his 
life,"  as  he  said,  **  were  taken  away,  which  he 
saw  was  likely  to  be  within  a  very  short  space." 
After  that  event,  the  learned  Peter  Martyr  in- 
deed appeared  as  his  acute  and  elaborate  de-^ 
fender. 

But  as  Gardiner,  under  the  assumed  title  of 
M.  A.  Constantius,  had  so  unfairly  proceeded 

•  Now  and  then  an  amended  reading  may  be  observed  in 
this  reprint  of  the  Defence,  which  I  have  followed  by  enclosing 
the  reading  in  brackets. 

'  See  the  Process  against  him,  first  printed  from  the  manu- 
script in  the  Library  at  Lambeth  Palace  at  the  close  of  the 
Oxford  edition  of  Strype's  Life  of  Cranmer,  1812.  p.  1077, 
et  seq. 

"  Strype's  Life  of  Cranmer,  B.  2.  ch.  25.  The  work  is  sup- 
posed to  be  lost. 


CRITICAL    INTRODUCTION.  XV 

with  Cranmer's  book  as  to  confound  the  method 
of  it,  and  to  disjoin  and  mangle  passages  in 
subserviency  only  to  his  own  objections ;  the 
Archbishop  was  of  opinion,  that  if  learned 
foreigners  saw  his  Defence  of  the  true  doc- 
tr'me  translated  into  the  Latin  tongue,  (as  the 
second  attack  of  Gardiner  was  written  in  that 
language,)  it  would  sufficiently  vindicate  him  in 
their  judgement  and  esteem.  Sir  John  Cheke, 
an  accomplished  scholar,  elegantly  performed 
this  service  for  the  Archbishop ;  and  the  Defence 
in  Latin,  with  some  additions  ',  appeared  in 
1553;  as  it  also  again  appeared  in  1557,  with 
observations  which  had  been  made  upon  a  re- 
view of  this  translation  by  the  archbishop  him- 
self in  prison,  and  which  had  fallen  into  the 
hands  of  the  English  exiles  at  Embden,  who 
offered  in  this  publication  their  grateful  sense  of 
duty  to  the  memory  of  the  martyred  primate. 
Prefixed  to  this  Latin  translation  is  an  epistle 
from  Cranmer  to  King  Edward  VI,  in  which  he 
says,  that  "  it  was  his  care  of  the  Lord's  flock 
committed  to  him,  which  induced  him  to  renew 
and  restore  the  Lord's  Supper  according  to  the 
institution  of  Christ :  which  was  the  reason  that, 
about  three  years  before,  he  had  set  forth  a  book 
in  English  against  the  principal  abuses  of  the 
papistical  mass."     But  the  whole  epistle  is  writ- 

*  Strype's  Life  of  Cranmor,  B.  2.  cli.  ;?5. 


XVI  HrSTOKICAL    AKD 

ten,  as  Strype  observes,  (who,  however,  has  not 
copied  it,  nor  has  Burnet  in  his  History  of  the 
Reformation,)  with  so  much  sharpness  of  wit, 
as  well  as  in  a  pure  and  elegant  style,  as  to 
render  the  insertion  of  it  in  the  note  below  desi- 
rable ^'.     Strype   has   mentioned   a   manuscript 

■  I  copy  the  Letter  from  the  edition  of  1557,  a  book  not  often 
to  be  met  with. 

"  Illustrissimo  ac  nobilissimo  Principi  Edvardo  Sexto,  An- 
glice,  Francice,  et  Hibernice  Regi,  Jidei  defensori,  et  in  terris 
secundum  Christum  Ecclesice  Anglicance  et  Hiberniccs  capiti  su- 
premo, Thomas  Cantuariensis  Archiepiscopus. 

"  Pro  cura  Dominici  gregis  mihi  commissa,  in  quo  salutari 
pastu  verbi  Divini  erudiendo  omnem  curam  cogitationemque 
meam  collocare  debeo,  Illustriss.  Princeps,  Coenam  Domini 
(quae  multis  et  magnis  superstitionibus  violata  est,  et  ad  quae- 
stum  translata,)  renovandam  ad  Servatoris  Christi  instituta  et 
redintegrandam  putavi ;  et  de  vero  ejus  usu  ex  verbi  Divini  et 
veteris  ac  sanctae  Ecclesiae  authoritate  commonefaciendos  esse 
otTines  judicavi,  quorum  cura,  et  instructio,  ad  officii  mei 
authoritatem  aliqua  ex  parte  pertinet. 

"  Itaque  ante  triennium  Missae  papisticae  abusus  praecipuos 
(quibus  non  modo  Ecclesia  Anglica,  sed  etiam  totus  pene  orbis 
foedatus  atque  infectus  fuerat,)  libello  quodam  Anglo  confutavi, 
et  verum  atque  Christianum  ejus  usum  restituendum  docui. 
Quo  libra  ita  multi  sunt  ad  sanam  de  ea  re  opinionem  adducti,  ut 
veritatis  vim,  quanta  esset,  sentirem,  et  gratiae  Servatoris 
Christi  beneficia  intelligerem,  ut  ad  veritatis  lucem  patefactam 
occaecati  homines  splendorem  hicis  acciperent,  et  (ut  Paulus 
praedicante  Anania)  oculorum  aciem  perciperent.  Hoc  ita 
aegre  Stephanus  Gardinerus,  Wintoniensis  turn  Episcopus, 
tulerat,  ut  nihil  sibi  prius  faciendum  putarit,  quam  ut  librum 
tarn  utilem  et  plausibilem  confutaret;  ratus,  nisi  opera  sua 
aliqua  impedimenta  objicerentur,  nullos  deploratae  jam«t  dere- 


CRITICAL    INTRODUCTIOX.  XVU 

written  by  the  archbishop,  preserved  in  the 
library  of  Bene't  College,  Cambridge,  entitled 

Ilctae  pen^  sententiae  adj uteres  fore.  Itaque  eadem  ipse  lingua 
iisdem  de  rebus  conscribit,  et  firmatam  jam  de  vero  Coenae  usu 
sententiam  evertere  conatur,  et  papisticam  opinionem,  supev- 
stitionibus  undique  diffluentem,  revocare  conatur.  Post  hunc 
prodiit  M.  Antonius  Constantius,  Stephano  Gardinero  ita  affi* 
nis  et  germanus,  ut  idem  ipse  esse  videatur ;  tanta  est  inge- 
niorum  subtilitas,  scripturae  sophistices  similitude.  Sed  uter- 
que  idem  tractat,  alio  tamen  modo. 

"  Constantius  enim  libro  Latine  scripto  argumenta  meaper- 
sequitur,  ut  sibi  optimum  videtur ;  et,  ut  causam  juvet,  ssepe 
truncata,  saepe  inversa,  saepe  disjecta,  sic  introducit,  ut  non 
magis  a  me  agnosci  potuerint,  quam  Medese  liberi  in  multa 
membra  disjecti  et  deformati.  Neque  enim  de  hujusmodi  cor- 
poris forma,  neque  de  uUa  re  recte  judicare  possumus,  ubi  tota 
species  ante  oculos  proposita  non  cat  in  quam  intueri,  quasi  ia 
Phidiaa  Minervam,  debemus  ;  et  non  particulam  aliquam,  sicutl 
Momus  crepidam  Veneris,  lacessere.  Itaque  ut  melius  mea  de 
hac  controversia  opinione  sententia  teneretur,  lihrum  meum  de 
Anglo  in  Latinum  convertendum  curavij  ut  omnes  intelligerent 
nos  neque  obscuram  nostram  sententiam,  neque  abditam  esse 
velle,  quam  cum  multis  bonis  et  doctis  viris  communem  habe- 
mus,  et  cum  verbo  Dei,  et  verbi  defensatrice  vera  Ecclesia, 
consentientem.  ■■I'.- 

"  Nemo  est  autem  ex  omnibus  dignior,  in  cujus  nomine  li- 
bellus  hie  appareat  qiiam  in  tuo.  Es  enim  non  modo  Papista* 
rum  opinione  Fidei  defensor^  (qui  hoc  non  k  seipsis  protulerant, 
sed  Deo  per  illos  ad  ipsovum  perniciem  prsemonente,)  sed  etiam 
bonorum  omnium  authoritate  dignus,  in  quem  tantum  EcclesifiB 
munus  conferatur.  Es  hujus  Ecclesiae  Anglicse  et  Hibernic« 
supremus  in  terris  moderator,  sub  quo  quasi  sub  Moyse  partem 
spiritus  et  magnam  multorum  curam  atque  administrationem 
commissam  habeo.     Es  etiam  non  modo  legibus  nostria  tanta 

b 


win  HISTORICAL    AND 

De  re  sacramentaria ;  and  Burnet  and  Collier,  as 
well   as  Strype,   have  printed   other  dispersed 

regni  Rex,  sed  etiam  natura,  quae  Majestatem  tuam  ita  ad 
omnem  excellentiam  formavit,  ut  quae  singula  in  aliis  exqui- 
sita  sunt,  ea  in  Majestate  tua  perfecta  emineant.  Video  in  re- 
gibus  mediocre  aliquid  esse  non  posse,  et  authoritate  veteris 
proverbii  in  eo  confirmor,  et  gaudeo  banc  excellentiam  non 
modo  ad  meliorem  partem,  sed  etiam  ad  optimam,  esse  trans- 
latam.  Haec  non  laudandae  Majestatis  tuse  gratia,  sed  cohor- 
tandae  potius  dico,  ut  res,  in  hac  estate  tarn  illustres,  uberri- 
mos  postbac  et  excellentissimos  tantse  dignitatis  splendores  in 
constanti  aetate  ferant.  Quanta  enim  ornamenta  ingenii  et  doc- 
trinae,  vel  ab  optima  natura,  vel  bonis  praeceptoribus  tribui 
poterant,  eadem  in  te  omnia  excellentia  sunt ;  et  quod  in  pri- 
mis  laudabilissimum  est,  timer  Dei,  et  verse  religionis  studium, 
in  quibus  Majestas  tua  ea  cum  laude  versatur,  qua  seipsum  Rex 
et  Propheta  commendavit  quum  dixerat,  Senibus  se  intelligen- 
tiorem  esse,  quia  mandata  Dei  inquirebat. 

*'  Hiis  aliisque  gravibus  de  causis  commoveor,  ut  hunc  librum, 
jam  Lat'inmn  factum,  nomini  tuo  ofFeram.  Spero  autem  rei 
ipsa;  satisfactum  hoc  libro  esse,  qui  non  modo  summam  verae 
doctrinae  continet,  sed  omnia  adversariorum  argumenta,  (quae 
quidem  recitatu  digna  sunt)  refutat.  Sed  quia  nimis  curiosi 
quidam  sunt,  et  nulla,  ne  diligenti  quidem  et  plena  rerum  ex- 
plicatione  contenti,  et  eandem  materiam  argumentorum,  (ne 
nihil  dicere  videantur,)  in  alias  formas  transmutJHit,  et  ordinem 
naturae  pro  licentia  ingeniorum  confundunt ;  ideo  nostram  ad 
Stephani  Gardineri  librum  responsionem,  Latinam  factam,  brevi 
in  lucem  educemus,  ut  nullus  (ne  sophistis  quidem)  ad  contra- 
dicendum  locus  relictus  sit :  qua  ratione  putabo  non  modo  uni, 
sed  Gardinero  etiam  et  Constantio  quoque  esse  satisfactum ; 
ft  quod  de  comosdiis  ille  dixit,  hoc  de  personatis  istis  dicen- 
dum,  Unum  cognoris,  ambos  cognoris.  Quod  si  quaedam  uno 
in  libro  pertractata  sunt,  quae  in  altero  preeLermissa  fuerint, 


CRITICAL    INTRODUCTION.  XIX 

observations  by  Cranmer  upon  the  same  sub- 
ject. To  bring  together  whatever  relates  to  the 
archbishop's  inquiries,  and  determinations,  as 
to  this  important  doctrine,  1  may  add,  that  in 
the  State-Paper  Office  there  remain,  in  the  pri- 
mate's hand-writing,  a  paper  De  Sacramento 
EucharisticB ;  another,  De  3Iissa  piivata ;  and  in  a 
thin  folio  (among  discussions  upon  "  other  points) 
De  Eucharistia,  and  De  Sacramentorum  usu ;  and 

iisdem  ego  responsionem  neam  adjungam,  ut  adversarii,  si  qui 
relicti  sint,  vel  non  habeant  quod  objiciant,  vel,  si  objecerint, 
videant  quid  responderi  ad  ilia  possit.  Hse  sunt  causae,  Rex 
nobilissime,  quae  me  ad  emittendum  hune  librum  impulerunt, 
eumque  sub  majestatis  tuae  autoritate  divulgandura.  Te  spero 
ita  hoc  meum  studium  accepturum,  quemadomodum  et  causae 
sequitas  fert,  et  officium  meum  postulat,  et  dementia  tua  in 
aliis  honestis  causis  solet  facere.  Dominus  Jesus  majestatem 
tuam  servet.     Lambethae,  Idibus  Martiis.  M.  D.  LIII." 

^  The  book  is  indorsed,  "  a  boke  conteyning  dy  vers  Articles, 
ice."  and  contains  discussions 

De  unitate  et  trinitate  personarum. 

De  peccato  originali. 

De  duabus  Christi  naturis. 

De  Justificatione. 

De  Ecclesia. 

De  Baptismo. 

De  Eucharistia. 

De  Penitentia. 

De  Sacramentorum  usu. 

De  ministris  Ecclesiae. 

De  ritibus  ecclesiasticis. 

De  rebus  civilibus. 

De  corporum  resurrectione  et  extremo  judicio. 
b2 


XX  HISTORICAL    AXD 

in  English,  What  a  Saci^ament  is.  These  were, 
no  doubt,  composed  before  the  Defence  of  the 
true  doctrine  had  been  written ;  and  with  other 
theological  observations  have  been  preserved, 
bearing  an  indorsement  upon  one  of  them,  (the 
whole  having  been  contained  in  a  bundle,)  ''Most 
of  ^  these  papers  Archbishop  Cranmer's  hand^ 

The  Defence  of  the  true  doctrine,  as  Fox  has  al- 
ready told  us,  and  as  Strype  has  repeated  the 
information,  was  written  on  purpose  for  the  pub- 
lick  instruction  of  the  Church  of  England. 
Written  too  as  it  was  by  Cranmer  in  his  mature 
age,  after  all  his  great  reading,  and  all  his  dili- 
gent study  of  the  fathers  and  ecclesiastical  wri- 
ters, with  whose  judgments  and  opinions  in  the 
doctrine  he  thus  became  intimately  acquainted; 
it  is,  as  Strype  has  justly''  concluded,  the  more 
to  be  valued.  And  yet  the  use  which  Cranmer 
made  of  the  fathers  and  schoolmen,  in  appealing 
to  their  authority  for  confutation  of  the  Roman- 
ists, in  his  dispute  with  them,  has  been  strangely 
undervalued  by  "  some ;  as  if  with  the  Roman- 

*  The  other  separate  papers,  which  I  inspected  at  the  State 
Paper  Office,  are  the  following  : 

De  Sacerdotum  et  Episcoporum  ordine  ac  ministerio. 

De  potestate  ac  primatu  Papae  :  indorsed  1537. 

De  Fide. 

De  veneratione  sanctorum,  et  imaginibus  :  two  loose  books. 

•*  Strype's  Life  of  Cranmer,  b.  2.  ch.  25. 

'  Dr.  Glocester  Ridley,  in  his  valuable  life  of  Bishop  Ridley, 
censures  very  justly  the  inconsiderate  observation  of  Mr.  Gil- 


CRITICAL    INTRODUCTION.  XX] 

ists  any  argument  could  be  more  effectual,  than 
that  which  laid  open  the  weakness  of  pretences 
under  which  they  sheltered  themselves  from  the 
efficacy  of  scriptural  arguments  alone ;  or  as  if 
the  archbishop  might  have  been  content  to  give 
merely  a  rational  account  of  his  faith ;  and,  by 
disavowing  the  authority  of  the  fathers  as  in- 
sufficient, have  '^  acknowledged  that  he  held  opi- 
nions contrary  to  the  Church  through  all  ages  1 
No  :  the  archbishop  knew  the  value  of  the  au- 
thority in  question ;  and  accordingly  in  Injunc- 
tions, given  by  King  Edward  the  Sixth,  in  the 
first  year  of  his  reign,  to  the  Dean  and  Chap- 
ter of  York,  (and  to  the  governours  also  of 
other  cathedrals,)  of  which  Cranmer  no  doubt 
was  the  author,  especial  attention  is  directed 
to  this  point.  *'  ^  Item,  they  shall  make  a  li- 
brarie  in  some  convenient  place  within  their 
churche,  within  the  space  of  one  yeare  next  en- 

pin  in  his  life  of  Latimer,  that  Ridley  and  Cranmer  should  have 
avoided  appealing  to  the  fathers.  The  strongest  arguments 
that  can  be  produced  against  Popery,  as  Atterbury  has  ob- 
served, are  the  Fathers  and  Bibles. 

"*  See  Ridley's  Life,  ut  supr.  p.  493. 

®  Register  of  the  Dean  and  Chapter  of  York,  fol.  46.  a. 
Burnet  mentions  this  register,  but  I  think  that  he  had  never 
seen  it.  See  his  History  of  the  Reformation,  vol.  3.  under  the 
year  1547.  If  he  had  examined  it,  he  would  surely  have  ex- 
tracted from  it  some  of  the  valuable  information  which  it  con- 
tains, as  applicable  to  the  noble  purpose  in  which  he  was  en- 
gaged. 


XXU  HISTORICAL    AND 

suyng  this  visitation,  and  shall  have  in  the  same 
Saynte  Augustynes,  Basill,  Gregorie  Nazianzeney 
Hierome,  Ambrose,  Chrisostome,  Cipriane,  Theophi- 
lact,  Erasmus,  and  other  good  writers'  workes." 
But  more  powerfully,  than  in  a  mere  recommen- 
dation of  the  study  of  the  fathers,  Cranmer  has 
illustrated  the  ^  obligations  of  his  cause  to  them 
in  his  Defence  of  the  true  doctriiie;  and  upon  the 
copiousness,  as  well  as  the  accuracy,  of  citations 
in  it  from  their  works,  the  reader  may  fix  his 
attention  without  fear  of  contradiction,  and  with 
full  confidence  in  their  value. 

Of  Cranmer,  and  Ridley,  and  the  rest  of  the 
Protestant  Clergy,  who  framed  the  Communion 
Service  in  1548,  which  the  Defence  before  us 
illustrates  throughout,  and  which  is  our  liturgi- 
cal rejection  of  Transubstantiation,  it  has  how- 
ever been  lately  asserted,  that  they  believed 
somewhat  equivalent  to  Transubstantiation  in 
what  they  taught,  and  asserted,  of  the  ^  real  pre- 

'  Just  as  it  is  said  of  our  Established  Church  generally : 
"  She  has  produced  the  strongest  arguments  against  Popery — 
Fathers  and  Bibles."  Atterbury,  Preface  to  his  Answer  to 
some  Considerations  on  the  spirit  of  Martin  Luther,  &c.  See 
also  a  preceding  note. 

^  It  will  be  proper  here  to  recite  the  words  of  Cranmer  in 
the  Preface  to  his  book  against  Gardiner,  with  which  Arch- 
bishop Sharp  has  closed  his  excellent  discourse  upon  tlie  sense 
of  the  Church  of  England  as  to  the  real  presence  in  the  Eucha- 
rist. This  passage  "  of  the  most  learned  Archbishop  Cran- 
mer," Dr.  Sharp  truly  affirms,  "  may  go  further  than  any  other 


\ 
CRITICAL    INTRODUCTION.  XXlii 

sence  of  Christ  in  the  Sacrament.  Now  the 
fact  is,  that  they  positively  disowned  any  mate- 
rial presence  of  Christ's  body,  or  any  part  of  it, 
either  by  conversion,  substitution,  or  union ;  and 
believed  no  other  than  a  figurative  presence  of 
Christ's  body  properly  so  called,  yet  affirming 
the  Eucharist  to  be  a  true  and  real  communica- 
tion of  the  virtues  and  benefits  of  his  body,  not 
merely  a  figurative  commemoration  of  them. 
And  Cranmer,  and  Ridley,  and  Hooper,  not  to 

man's  ybrf/ic  ascertaining,  and  cleamig,  the  sense  of  our  Church 
in  this  matter,  since  he  had  the  principal  hand  in  compiling  both 
our  Liturgy  and  our  Articles." — "  When  I  say  and  repeat  many 
times  in  my  book,"  Cranmer  says,  "  that  the  body  of  Christ  is 
present  in  them  that  worthily  receive  the  sacrament ;  lest  any 
man  should  mistake  my  words,  and  think  that  I  mean,  that 
although  Christ  be  not  corporally  in  the  outward  visible  signs, 
yet  he  is  corporally  in  the  persons  that  duly  receive  them  :  this 
is  to  advertise  the  reader,  that  I  mean  no  such  thing :  but  my 
meaning  is,  that  the  force,  the  grace,  the  virtue,  and  benefit,  of 
Christ's  body  that  was  crucified  for  us,  and  of  his  blood  that 
was  shed  for  us,  be  really  and  effectually  present  with  all  them 
that  duly  receive  the  sacraments  ;  but  all  this  i  understand 
OF  HIS  SPIRITUAL  PRESENCE  ;  of  the  whicli  he  saith,  /  will  he 
with  yoti  until  the  world's  end.  And,  Wheresoever  two  or  three 
be  gathered  together  in  my  Name,  there  am  I  in  the  midst  of 
them.  And,  He  that  eateth  my  flesh,  and  drinketh  my  blood, 
dmelleth  in  me,  and  I  in  him.  Nor  no  more  truly  is  he  corpo- 
rally or  really  present  in  the  due  ministration  of  the  Lord's 
Supper,  than  he  is  in  the  due  ministration  of  Baptism  ;"  that  is 
to  say,  in  botli  spiritually,  by  grace.  Abp.  Sharp's  Serm.  vol. 
7.  p.  370, 


XXIV  HISTORICAL    AND 

mention  other  learned  Protestants,  have  left  us 
their  ample  ''  assertions  and  their  full  belief  in 
proof  of  this,  and  in  vindication  of  the  honour  of 
our  Reformed  Church  ;  and  with  their  blood 
sealed  the  truths  which  they  taught.  But  the 
author,  who  would  involve  these  great  men  in 
the  very  error  of  their  adversaries,  betakes  him- 
self also  to  other  expedients,  in  connection  with 
his  pretence ;  and  brings  forward  the  celebrated 
Jeremy  Taylor,  "  '  the  bishop  of  Down;  thmi 
whom  the  whole  Protestant  Church  boasts  no  fairer 
name;  who  had  fully  examined  Transubstantia- 
tion  and  the  Mass,  and  declared,  after  his  exa- 
mination of  them,  that  the  doctrine  of  the  Catho- 
lick  Church  upon  them  was  not  idolatrous." 
But  was  this  really  the  full  cvamination  of  bishop 
Taylor  upon  the  subject  ?  Not  so :  the  few 
lines  from  *'The  Liberty  of  Prophesying,"  which 
are  adduced,  were  the  observation  of  Taylor  in 
his  younger  days,  and  were  published  in  1647 ; 
but  in  *'  The  Dissuasive  from  Popery,"  pub- 

*"  I  have  printed  in  the  Appendix  to  this  volume,  the  opi- 
nions and  assertions  of  Ridley  and  Hooper,  upon  this  impor- 
tant subject. 

•  The  Book  of  the  Roman  Catholic  Church,  1825,  by  Charles 
Butler,  Esq.  p.  321  ;  and  the  Enquiry  as  to  the  Declaration 
against  Transubstantiation,  &c.  published  anonymously  in 
1822,  but  of  which  Mr.  Butler  avows  himself  the  author  in 
the  Book  of  the  Roman  Catholic  Church,  and  copies  it  into  the 
eighteenth  letter  in  that  recent  work. 


CRITICAL    INTRODUCTION.  XXV 

lished  by  him,  when  reading  and  judgment  were 
matured,  in  1664,  the  masterly,  and  learned, 
and  eloquent  pages  throughout  denounce  Tran- 
substantiation  and  the  Mass  as  absolutely  idola- 
trous. The  learned  remarker  upon  ''  Cranmer, 
and  Ridley,  and  Taylor,  knows  that  I  am  correct 
in  my  assertion  ;  and  he  knows,  or  ought  to 
know,  that  a  very  vigilant  prelate  of  the  English 
Church  long  since  noticed  the  endeavour,  which 
the  remarker  has  stated,  made  by  Taylor  in  his 
•'  Liberty  of  Prophegyiog"  to  free  the  Papists 
from  formal  idolatry ;  the  prelate  adding,  *'  ^  but 
the  same  Dr.  Taylor  afterwards,  in  his  Dissua- 
sive from  Popery,  fully  confutes  Dr.  Hammond, 
(who  would  have  the  papistical  worship  of  the 
host  to  be  only  material  idolatry,)  and  himself; 
and  truly  proves,  that  the  popish  adoration  of 
the  host  in  the  Eucharist  is  properly  idolatrical." 
Now  can  the  remarker  upon  Cranmer,  and  Rid- 
ley, and  Taylor,  himself  a  scholar  of  indefatiga- 
ble research,  not  have  known  this  latter  work  of 
a  man  than  whom  the  whole  Protestant  Church 
boasts  no  fairer  name  ?  Or  can  he  hope  to  con- 
tent the  reader  with  a  meagre  extract  from  Tay- 
lor, afterwards  over-ruled  by  himself,  and  pre- 
sent that  as  the  solemn  and  only  decision,  upon 

''  Book  of  the  Rom.  Cath.  Church,  p.  324. 
'  Bp.  Barlow's  Remains,  p.  203.     I  have  printed  in  the 
appendix  an  extract  from  Taylor's  own  book. 


XXVI  HISTORICAL    AND 

the  subject,  of  a  man  than  ivhom  the  ivhole  Pro- 
testant Church  boasts  no  fairer  name  ?  Is  the 
suppression  of  truth  the  way  to  promote  any  in- 
quhy,  civil  or  religious  ?  And  is  a  compliment 
to  the  name  of  a  great  divine  a  compensation  for 
withholding  the  mention  of  his  illustrious  ser- 
vices to  the  Protestant  Church,  in  the  elaborate 
and  unanswerable  Dissuasive  from  Popery  1  And 
is  the  whole  truth  proclaimed,  when  Mr.  Butler 
also  "  cites  another  prelate  of  the  English  Church 
in  his  behalf,  because  that .  prelate  said  in  the 
House  of  Lords,  when  the  Declaration  against 
Transubstantiation  was  enacted  by  the  law  of 
the  land,  **  °  that  the  Church  of  Rome  was  not 
idolatrous  ?"  This  is  all  that  Mr.  Butler  tells  of 
Dr.  Gunning,  bishop  of  Ely.  But  what  was  the 
conduct  of  this  bishop  ?  He  had  reflected,  no 
doubt,  on  the  hastiness  of  his  saying ;  and 
though  he  had  also  said  that  he  could  not  take 
that  test  against  Popery,  "  °  yet  as  soon  as  the 
Bill  was  passed,  he  took  it."  How  Mr.  Butler 
may  digest  this  practical  answer  of  one  of  his 
own  witnesses,  it  is  not  easy  to  say  ;  but  it  may 
be  easily  seen  why  he  himself,  accomplished  in 
the  science  of  the  law,  has  not  brought  forward 
this  evidence.     But  besides   these  appeals  to 

■"  Book  of  the  Rom.  Cath.  Ch.  p.  327. 

"  Burnet,  Hist,  of  his  own  Times,  vmder  the  year  1G78. 

''  Ibid. 


CRITICAL    INTRODUCTION.  XXVll 

Protestant  divines  in  favour,  as  it  is  pretended, 
of  Transubstantiation  ;  Mr.  Butler  has  also  di- 
rected his  readers  to  the  Articles  of  the  Church 
of  England,  one  of  which,  as  it  had  been  drawn 
up  by  Crannier,  was  altered  in  the  reign  of  queen 
Elizabeth,  and  rendered  **  ^  so  comprehensive," 
he  says,  "  as  to  let  in  the  believers  of  Transub- 
stantiation." Now  let  our  Protestant  country- 
men be  more  fully  informed  as  to  this  allegation. 
And  in  order  to  this,  the  old  paragraph  of  Cran- 
mer's  article  is  first  to  be  observed :  **  "^  Since 
the  very  being  of  human  nature  doth  require,  that 
the  body  of  one  and  the  same  man  cannot  be  at 
one  and  the  same  time  in  many  places,  but  must 
of  necessity  be  in  some  certain  and  determinate 
place ;  therefore  the  body  of  Christ  cannot  be 
present  in  many  different  places  at  the  same 
time  :  and  since,  as  the  holy  Scriptures  testify, 
Christ  hath  been  taken  up  into  heaven,  and  there 
is  to  abide  till  the  end  of  the  world ;  it  becometh 
not  any  of  the  faithful  to  believe,  or  confess, 
that  there  is  a  real  or  corporal  presence,  as 
they  (the  Papists)  phrase  it,  of  the  body  and 
blood  of  Christ  in  the  holy  Eucharist."  This 
was  omitted  in  the  Articles  established  as  they 
now  stand.  And  why?  ''  The  design  of  the 
government  was  at  that  time  much  turned  to 
the  drawing  over  the  body  of  the  nation  to  the  Refor- 

P  Book  of  the  Rom.  Cath.  Ch.  p.  324. 
■J  Articles  of  Religion,  1552.  Art.  XXIX. 


XXVIU  HISTORICAL    AXD 

mation^''  (bishop  Burnet,  in  his  History  of  the 
Reformation,  and  especially  in  his  Exposition  of 
the  Thirty-nine  Articles,  has  well  observed,)  "  in 
whom  the  old  leaven  had  gone  deep;  and  no 
part  of  it  deeper  than  the  belief  of  the  corporal 
presence  of  Christ  in  the  Sacrament.  Therefore 
it  was  thought  not  expedient  to  offend  them  by 
so  particular  a  definition  in  this  matter ;  in  which 
the  very  words  real  presence  were  rejected.  It 
might,  perhaps,  be  also  suggested,  that  here  a 
definition  was  made  that  went  too  much  upon 
the  principles  of  natural  philosophy;  which,  how 
true  soever,  might  not  be  the  proper  subject  of 
an  article  of  religion.  Therefore  it  was  thought 
fit  to  suppress  the  old  paragraph ;  (it  luas  thought 
enough  to  condemn  Transubstantiation,  Hist.  Kef. 
ann.  1559  ;)  though  the  paragraph  was  a  part  of 
the  Article  that  was  subscribed.  Yet  it  was  not 
published.  But  the  paragraph.  The  body  of 
Christ  is  given,  taken,  and  eate7i  in  the  Supper,  only 
after  an  heavenly  and  spiritual  manner,  &c.  Art. 
28th,  this  paragraph  was  put  in  its  stead,  and 
was  received  and  published  by  the  next  Convo- 
cation ;  which  upon  the  matter  was  a  full  expla- 
nation of  the  way  of  Christ's  presence  in  the  Sacra- 
ment ;  that  he  is  present  in  a  heavenly  and  spiritual 
manner,  and  that  faith  is  the  mean  by  which  he  is 
received.  This  seemed  to  be  more  theological, 
and  IT  DOES  indeed  amount  to  the  same 
THING  ;"  that  is,  the  declaration  iu  the  old  para- 


CRITICAL    INTRODUCTION.  XXIX 

graph  against  Transubstantiation.  And  we  see, 
Burnet  continues,  "  what  was  the  sense  of  the 
first  Convocation  in  queen  Elizabeth's  reign  : 
it  differed  in  nothing  from  that  in  king  Edward's 
time:  and  therefore,  though  the  old  paragraph 
is  now  no  part  of  our  Articles,  yet  we  are  cer- 
tain that  the  clergy  at  that  time  did  not  at  all 
doubt  the  truth  of  it.  We  are  sure  it  was  their 
opinion;  since  they  subscribed  it,  though  they 
did  not  think  it  fit  to  publish  it,  at  first ;  and 
though  it  was  afterwards  changed  for  another 
that  was  the  same  in  sense.'"  (Burnet  on  the  28th 
Article.)  So  much  for  the  circumstance  of  let- 
ting in,  as  Mr.  Butler  calls  it,  those  who  believed  in 
Tra?isubstantiation.  But  unless  they  professed 
what  the  Article  ^  delivers,  they  were  let  in  to  no 
other  purpose  than  self-congratulation  on  their 
mental  reserve,  or  than  the  Jesuitical  pretence 
of  conforming  to  what  they  did  not  believe.  If 
indeed  they  had  been  let  in  without  the  security 
of  this  profession  when  required,  there  is  no 
knowing  to  what  extent  a  feigned  submission  to 
Protestantism  might  have  carried  them. 

I  come  now  to  the  notice  of  some  important 
passages  in  the  Defence  of  the  true  doctrine,  which 
relate  to  established  articles  of  our  faith,  and 
agree  with  the  decisions  of  Cranmer  upon  the 
subjects  in  our  national  confession.     They  are 

'  See  the  present  Articles  of  Religion,  Art.  28,  throughout. 


XXX  HISTORICAL    AND 

his  sentiments  upon  the  doctrines  of  universal 
redemption  through  Christ,  and  of  regeneration 
in  baptism  :  the  former  being  in  the  preface,  as 
now  before  the  reader,  p.  1,  where  he  de- 
scrfbes  the  reason  of  Christ's  coming  into  the 
world,  and  again  in  the  work,  p.  234,  from  his 
representation  of  Christ  as  our  *' high  bishop," 
until  *'  he  took  all  men's  sins  unto  himself;" 
and  the  latter  in  p.  74,  where  the  sentence 
begins  with  "  Forasmuch  as  the  same  is  a  most 
holy  sacrament,"  and  closes  with  *'  wine  is  sig- 
nified;"  and  again  in  p.  191,  where  ''  The  sum 
of  Damascene"  commences,  and  "feed  the  soul" 
concludes,  the  valuable  observations.  See  also  p. 
243.  So  desirous  was  Cranmer,  from  first  to  last, 
to  maintain  the  belief  of  universal  redemption, 
that  in  the  Necessary  Erudition  of  a  Christian 
Man,  published  in  1543,  which  is  admitted  to  be 
his  work;  in  the  Royal  'Injunctions  of  1547, 
which  (as  I  have  before  said)  are  believed  to  be 
drawn  up  by  his  pen ;  and  in  the  Defence  now 
before  us  of  1550  ;  he  is  uniform,  animated,  per- 

'  One  of  the  anthems,  directed  to  be  sung  in  these  injunc- 
tions, is  this:  "  Lyke  as  Moyses  lifte  uppe  the  serpent  in  the 
■vvildernes,  even  so  was  our  Savyoure  Jesus  Christe  lifte  uppe 
upon  the  crosse,  that  whosoever  belevethe  in  him  shulde  not 
perishe,  but  have  joye  for  ever  :  ffor  God  so  loved  the  worlde, 
that  he  gave  his  onelie  begotten  Sonne,  that  such  as  beleve  in 
him  shulde  not  perishe,  but  have  life  everlasting."  Regist. 
D.  and  Ch.  of  York,  fol.  47.  b. 


CRITICAL    INTllODUCTIOK.  XXXI 

spicuoiis,  and  encouraging  to  every  true  peni- 
tent. And  with  this  confidence  he  closed  his  days 
in  1556:  *'  *  The  great  mystery  that  God  be- 
came man,"  he  said,  "  was  not  wrought  for 
little  or  few  offences.  Thou  didst  not  give  thy 
Son,  O  heavenly  Father,  unto  death  for  small 
sins  only,  but  for  eiU  the  greatest  sins  of  the 
world,  so  that  the  sinner  return  to  Thee  with  his 
whole  heart,  as  I  do  here  at  this  present." 

II.  From  what  has  been  said  respecting  the 
Archbishop's  book,  and  other  works  connected 
with  it,  I  proceed  to  a  vindication  of  his  charac- 
ter and  conduct  in  regard  to  circumstances, 
which  elsewhere  have  been  detailed,  not  with- 
out misrepresenting  the  history  both  of  himself 
and  of  the  Reformation ;  and  which,  in  the  de- 
preciation of  both,  have  endeavoured  to  exalt 
the  adversaries  of  Protestantism.  That  the  cha- 
racter of  Cranmer  will  not  allow  deductions,  he 
must  be  an  injudicious  advocate  who  should  pre- 
tend. I  might  indeed  introduce  his  failings  as 
pleading,  considering  his  difficult  station,  for  some 
remission  of  severe  judgment  upon  them :  I 
might  plead  his  virtues  as  far  outweighing  those 
failings.  But  my  object  in  these  pages  is  only 
to  examine  certain  statements  and  insinuations, 

'  Fox,  Acts  and  Mun. 


XXXll  HISTORICAL    AND 

brought  against  him  and  his  cause,  in  a  tone  of 
Confidence  as  if  not  to  be  shaken,  and  as  if  defying 
contradiction;  as  if  it  were  just  to  condemn  another, 
and  take  little  or  no  notice  of  facts  that  acquit 
him ;  as  if  the  eloquence  of  declamation  might  bid 
inquiry  seek  no  further.  Hence,  if  I  may  here 
advert  to  the  "  revived  slander  upon  the  memory 
also  of  Cranmer's  early  friend,  the  early  friend  too 
of  the  Reformation,  the  celebrated  "Anne  Boleyn, 

"  That  the  ribaldry,  scandal,  and  inconsistence,  which  are 
found  in  the  pages  of  Bayly  and  of  Phillips  upon  the  subject 
of  Anne  Boleyn,  should  in  these  times  be  revived,  is  hardly 
credible.  The  refutations  of  these  malignant  reflections  are 
numerous ;  as  I  shall  presently  recount.  Phillips,  who  was  a 
Canon  of  Tongres,  half  a  century  since  followed  Sanders,  whom 
about  half  a  century  before  Bayly  also  followed  ;  and  they  are 
accompanied  by  another  ecclesiastick  of  their  communion,  in 
bringing  forward  again  the  report  of  Anne  Boleyn  being  the 
daughter  of  Henry.  See  a  Sure  way  to  find  out  the  True 
Religion,  &'C.  by  the  Rev.  T.  Baddeley,  12mo.  Manchester, 
3d.  ed.  1823.  p.  29.  But  this  is  the  person,  who,  in  speaking 
of  Cranmer,  bestows  upon  him  every  infamous  name  which  the 
imagination  can  form,  and  the  pen  describe,  p,  72.  and  then  in 
a  note,  with  unparalleled  efFrontery,  appeals  to  the  biography 
of  Dr.  Lempriere,  a  Protestant  Clergyman,  as  if  confirming 
all  he  says ;  when  Dr.  Lempriere  in  fact  is  the  eulogist  of  tlie 
Archbishop. 

'^  "  All  the  account  of  Anne  Boleyai  by  Sanders  is  so  palpable 
a  lie,  or  rather  a  complicated  heap  of  lies,  and  so  much  de- 
pends on  it,  that  1  presume  it  will  not  offend  the  reader  to  be 
detained  a  few  minutes  in  the  refutation  of  it.  For  if  it  were 
true,  verv  niur-h  mii>ht  be  drawn  from  it.  both  to  disparage  king 


CRITICAL    IXTRODUCTION.  XXXlll 

who  is  not  concerned  to  find  that,  to  their  notice 
of  the  calumny.  Dr.  Lingard  and  Mr.  Butler 
have  not  distinctly  subjoined  the  references  to 
authors  who  have  refuted  it  ?  that  they  talk  only 
of  '*  ^  an  attempt"  to  refute  it,  of  its  being 
^'problematical,'"  and  of  a  probability  in  favour 
of  the  accused?  that  to  "  ^  the  powerful  argu- 
ments of  Le  Grand,"  and  "  the  strong  asser- 
tions of  Sanders,"  as  they  are  called,  many  emi- 
nent names,  as  of  *  Camden,  and  Herbert,  and 
Ridley,  and  others,  besides  that  of  Burnet, 
have  not  been  opposed  ?  that  the  ''  questionable 

Henry,  who  pretended  conscience  to  annul  his  marriage  for  the 
nearness  of  affinity,  and  yet  would  after  that  marry  his  own 
daughter.  It  leaves  also  a  foul  and  lasting  stain  both  on  the 
memory  of  Anne  Boleyn,  and  of  her  incomparable  daughter, 
queen  Elizabeth.  It  also  derogates  so  much  from  the  first  re- 
formers, rvho  had  some  kind  of  dependance  on  queen  Anne  Bo- 
leyn, that  it  seems  to  he  of  great  importance  for  directing  the 
reader  in  the  judgment  he  is  to  make  of  persons  and  things,  to 
lay  ojjen  the  falsehood  of  this  account."  Burnet,  Hist,  of  the 
Reformation,  vol.  i.  p.  42,  which  see.  Hence  Dr.  Southey 
has  adverted  to  "  the  fiendish  malignity,  with  which  her  story 
has  been  blackened  by  the  Romanists."  Book  of  the  Church, 
vol.  ii.  p.  37.  "  With  characteristick  effrontery  they  asserted, 
that  her  mother  and  sister  had  been  both  mistresses  of  the  king, 
and  that  she  was  his  own  daughter!"     Ibid.  p.  38. 

^  Lingard,  Hist,  of  Eng.  vol.  vi.  p.  153. 

^  Butler,  Bookof  theRom.  Catli.  Church,  p.  191. 

^  See  Lord  Herbert's  Hist,  of  K.  Hen.  VIlI.  p.  250.  And 
Burnet's  Hist,  of  the  Ref  vol.  i.  p.  42,  43.  And  Appendix, 
p.  278,  279. 

^  "  A  book  of  one  Rastal,  a  judge,  that  was  never  seen  by 

C 


XXXIV  HISTORICAL    AND 

existence  of  the  very   authority,   upon  which 
Sanders  founded  his  tale,  has  not  been  stated  ? 

any  other  person  than  Sanders."  Burnet,  Hist.  Ref.  vol.  i. 
p.  42.  And  pretending  no  other  existence,  it  may  be  added, 
than  what  a  marginal  note  in  Sanders's  book  exhibits  :  "  hasc 
narratio  a  Gulielmo  Rastallo  judice,  in  vita  Thomas  Mori." 
There  is  no  printed  life  of  Sir  Thomas  More  by  Rastal.  Wood 
indeed  mentions  a  life  of  More  by  this  person,  as  a  manuscript; 
but  evidently  upon  report,  and  not  upon  the  sight  of  it.  See 
Ath.  Ox.  ed.  1G91,  vol.  i.  col.  115.  Rastal  was  a  Romanist, 
the  son  of  John  Rastal,  who  married  the  sister  of  Sir  Thomas 
More,  and  who,  according  to  Wood,  "  was  a  zealous  man  for 
the  Catholick  cause,  and  a  great  hater  of  the  proceedings  of 
K.  Hen.  VIII.  as  to  his  divorce,  and  for  his  ejecting  the  pope's 
pov:er  Jiom  the  nation."  Ath.  Ox.  i.  col.  38.  Some  hasty  re- 
port, some  fabricated  malignity,  from  such  a  parent,  and  in 
such  times,  the  aon  perhaps  had  heard,  and  again  reported,  and 
even  committed  to  writing ;  but  if  he  did  thus  much,  where  is 
any  contemporary  authority  to  sanction  the  slanderous  tale  ? 
And  why  slumbered  it,  so  gratifying  as  at  an  earlier  period  the 
knowledge  of  it  must  have  been  to  the  enemies  of  the  Refor- 
mation, for  more  than  half  a  century  ?  About  thirty  years 
after  the  first  appearance  of  Sanders's  book,  the  calumny  re- 
appeared with  a  pretence  by  the  narrator  of  it,  that  he  had 
understood  from  several  persons,  while  he  was  in  England,  just 
what  Sanders  relates  ;  with  which  he  introduces  into  his  pages 
whatever  may  further  vilify  her  name,  in  statements  most  ab- 
surd, and  in  the  grossest  language.  And  his  motive  too,  like 
that  which  inserted  the  tale  in  Sanders,  sprung  from  revenge 
of  the  darkest  character  :  it  is  found  in  a  rare  book,  entitled, 
Examen  Catholicum  Edicti  Anglicani,  quod  contra  Catholicos 
est  latum  auctoritate  Parliamenti  Angliae,  Anno  Dom.  1606, 
&c.  "  Is  enim  rex  [Henricus] — in  eam  dementiam  est  pro- 
lapsus^ ut  eam,   quam  olim  adulter   ex  Bolenii  Vicecomitis 


CRITICAL    INTRODUCTION.  XXXV 

and  that  their  cold  and  circumlocutory  avowal 
of  not  believing  the  tale,  (without  the  proper 
guidance,  however,  to  the  testimonies  that  ex- 
pose the  wickedness  and  silence  the  effrontery 
of  the  charge,)  should  yet  be  accompanied  with 
the  declaration  of  one  of  these  gentlemen,  that 
*'  "^  he  cannot  think  the  historians,  who  have  as- 
serted it,  deserving  the  epithet  oi  fiendish  malign 
nity,  which  Dr.  Southey  has  bestowed  upon 
them  in  his  Book  of  the  Church  ?"  How  gratify- 
ing might  it  have  been,  if,  instead  of  this,  the 
able  pen,  which  wrote  it,  had  severely  repre- 
hended Sanders,  the  leader  of  these  historians, 
and 


to  the  fiend 


Made  answer  meet,  that  made  void  all  his  wiles  : 
So  fares  it,  when  with  truth  falsehood  contends !" 


uxore,  Annam  (Sanderus  docet,  et  ab  Anglis  plurimis  anno 
prseterito,  dum  in  Anglia  essem,  intellexi)  procreaverat  prolem, 
in  matrimonium,  repudiate  legitima  et  sanctissima  conjuge, 
duxerit."  Ed.  Paris,  1607,  fol.  5.  The  wretched  scribbler 
then  proceeds  to  state,  in  words  which  I  will  not  copy,  that 
Anne  Boleyn,  not  content  to  indulge  her  vicious  propensities  at 
home,  went  into  France  for  similar  purposes  ;  and  after  her  re- 
turn to  England,  he  says,  "  fit  filia  pro  conjuge,  scortum  pro 
uxore  !"  His  subsequent  ribaldry  as  to  queen  Elizabeth  would 
be  laughable,  if  it  were  not  malicious.  So  much  for  impartial 
narratives ! 

'  Butler,  Book  of  the  Roman  Cath.  Church,  p.  191. 

**  Milton,  Par.  Reg.  It  is  to  be  lamented  that  the  term  is 
applicable,  which  has  been  given  to  Sanders's  calumny.    **The 

c  2 


XXXVl  HISTORICAL    AKH 

But  I  hasten  to  what  immediately  concerns 
the  archbishop.  And  I  shall  pursue  the  recent 
observations  of  Dr.  Lingard  step  by  step ;  occa- 
sionally joining  to  them  the  corresponding  re- 
mark, made  by  other  learned  writers  of  the  Ro- 
mish Church.  Nor  will  I  *'  set  down  any  thing" 
without  a  careful  appeal  to  the  evidences,  which 
substantiate  what  I  relate. 

The  elevation  of  Cranmer  to  the  see  of  Can- 
terbury is  thus  described.  "  I  know  not  why 
Burnet  is  so  anxious  to  persuade  his  hearers, 
that  Cranmer  was  unwilling  to  accept  the  arch- 
bishoprick,  and  found  means  to  delay  the  matter 
six  months.  There  were  few  instances  of  the 
see  of  Canterbury  being  filled  so  soon  after  a 
vacancy.  Six  months  indeed  elapsed  before  his 
consecration  ;  but  that  arose  from  the  negocia- 
tion  with  Rome  to  procure  his  bulls.  He  must 
have  given  his  consent  at  least  three  months 
before."  Lingard,  Hist,  of  England,  2d  edit, 
vol.  6.  pp.  253,  254.  Ought  not  Dr.  Lingard 
here  to  have  given  Cranmer's  own  account  of 
his  declining  the  archbishoprick  ?  And  is  not 
Burnet  right  in  believing  the  solemn  asseveration 
of  the  primate,  made  in  the  presence  of  his  ene- 

authority  of  our  countryman,  Sanders,  a  man  so  famous  for 
veracity,  that  if  Captain  Lemuel  Gulliver  had  not  supplanted 
him,  we  might  use  the  proverbial  phrase,  It  is  as  true  as  if 
Sanders  had  said  it  /"  Jortin,  Additions  to  Neve's  Remarks 
on  Phillips,  p.  503. 


CUITICAL    INTRODUCTION.  XXXVll 

mies  ?  ""  /protest  before  you  all,"  said  Cranmer, 
**  there  never  was  man  came  7norc  unwillino-  to  a 
bishoprick,  than  I  did  to  that;  insomuch  that 
when  king  Henry  did  send  for  me  in  post  that  I 
should  come  over,  I  prolonged  my  journey  by 
seven  weeks  at  the  least,  thinking  that  he  would 
be  forgetful  of  me  in  the  mean  time."  To  the 
insinuation  of  Dr.  Martin,  in  his  answer  to  this 
manly  avowal,  that  there  was  a  base  compact 
between  the  king  and  the  archbishop,  the  latter 
replied,  with  all  the  firmness  of  insulted  vera- 
city :  **  You  say  not  true  !"  Dr.  Lingard,  how- 
ever, having  omitted  this  self-defence  of  Cran- 
mer, is  opposed  to  it,  as  we  have  seen,  in  saying 
that  thej^e  are  few  instances  of  the  see  of  Canterbury 
being  filled  so  soon  after  a  vacancy  as  in  si.v  months ; 
as  if  the  delay  of  Cranmer  had  been  only  in  con- 
formity to  custom,  and  the  time  in  question  a 
portion  absolutely  requisite  to  complete  the 
forms  of  his  elevation  ;  and  that  therefore  Cran- 
mer is  not  to  be  believed.  Now  the  predeces- 
sors of  Cranmer,  for  more  than  a  century  at 
least,  were  certainly  not  thus  impeded  in  their 
approach  to  the  primacy.  We  inquire  after  the 
dates  of  vacancy  and  succession  in  the  ^  cases  of 

•  Fox,  Acts  and  Mon. 

^  Archbishop  Bredwardin  died  Aug.  26,  1349.  Islip  was 
his  successor,  by  the  papal  bull,  dated  Oct.  7,  1349,  pubhshed 
in  the  chapter-house  at  Canterbury,  Dec.  18,  and  he  was  con- 
secrated the  20th.     Le  Neve's  Fasti  Eccl.  Angl.  p.  C.     Arch- 


XXXVm  HISTORICAL    AND 

Islip,  and  Chicliel6,  and  Stafford,  and  Kemp, 
and  Bourchier,  and  Dean,  from  1349  to  1501, 
and  find  all  the  formalities  of  the  bull,  and  the 
reception  of  the  pall,  and  the  consecration, 
within  the  time  named.  Then  why  should  six 
months  be  required  for  the  negociation  with 
Rome,  in  Cranmer's  case,  to  procure  his  bulls  ? 
Have  we  not  the  answer  in  the  archbishop's  own 
declaration  1  And  yet  Dr.  Lingard  says,  that 
**  the  necessary  bulls  for  Cranmer  were  expe- 
dited with  unusual  dispatch.'"  Yes ;  after  the  see 
had  long  remained  vacant,  owing  to  the  endea- 
vour of  Cranmer  to  decline  it,  then  came  the 

bishop  Arundel  died  Feb.  19,  or  £0,  1413.  Chichele  was  his 
successor,  by  translation,  March  4,  1413  ;  received  his  tempos 
ralities  in  May,  and  his  pall  in  July  following.  Le  Neve,  p.  7. 
Chichele  died  April  12,  1443.  Stafford  was  his  successor,  by 
the  papal  bull,  dated  May  15,  1443,  received  the  temporalities 
in  June,  was  consecrated  in  August,  and  inthronized  in  Sep- 
tember, Le  Neve,  p.  7.  Stafford  died  in  June,  or  July,  1452. 
Kemp  was  his  successor,  by  the  bull,  dated  July  21,  1452, 
The  bull  of  his  translation  reached  Canterbury  Sept.  21,  the 
next  day  was  read  in  the  chapter,  and  the  same  day  he  received 
his  cross.  Le  Neve,  p.  7.  Kemp  died  March  22,  1543, 
Bourchier  was  his  successor,  elected  April  22  following,  and 
received  the  bull  of  confirmation  August  22.  Le  Neve,  p,  8. 
Langton  died  Jan.  27,  1500,  that  is,  1500-1.  Dean  succeeded 
him  ;  elected  in  April  following,  and  confirmed  by  the  papal 
bull  May  26,  Le  Neve,  p.  8.  Abundance  of  similar  exam- 
ples, as  to  time,  in  tlie  cases  of  prelates  of  other  sees,  might  be 
added. 


CRITICAL    INTRODUCTION.  XXXIX 

papal  bull,  ^  bearing  the  protracted  date ;  and 
still  the  primate  elect  delayed  his  consecration 
another  month. 

This  leads  us  to  the  difficulty,  as  Dr.  Lingard 
terms  it,  which  occurred  at  this  solemnity. 
"  By  what  casuistry  could  the  archbishop  elect, 
who  was  well  acquainted  with  the  services  ex- 
pected from  him,  reconcile  it  with  his  consci- 
ence to  swear  at  his  consecration  canonical 
obedience  to  the  pope,  when  he  was  already 
resolved  to  act  in  opposition  to  the  papal  autho- 
rity? With  the  royal  approbation  he  called 
four  witnesses  into  St.  Stephen's  chapel  at 
Westminster,  and  in  their  presence  ''  declared, 
that  by  the  oath  of  obedience  to  the  pope,  which 
for  the  sake  of  form  he  was  obliged  to  take,  he 
did  not  intend  to  bind  himself  to  any  thing  con- 
trary to  the  law  of  God,  or  prejudicial  to  the 
rights  of  the  king,  or  prohibitory  of  such  reforms 
as  he  might  judge  useful  to  the  Church  of  En- 
gland. Thence  he  proceeded  to  the  altar :  the 
ceremony  was  performed  after  the  usual  man- 
ner: and  the  pontifical  oath  was  cheerfully  taken 
by  the  new  prelate,  both  before  his  consecra- 

«  Warham  died  Aug.  23,  1532.  The  bull  for  Cranmer  to 
succeed  him  was  dated  Feb.  22,  1532-3,  and  he  was  consecrated 
March  30  following.  Le  Neve,  p.  8.  Strype's  Life  of  Cran- 
mer, b.  i.  ch.  4. 

''  Strype  and  Collier  have  printed  the  protestation,  copied 
from  the  register  of  Abp.  Cranmer. 


Xl  HISTORICAL    AND 

tion,  and  at  the  delivery  of  the  pallium."  Liii- 
gard.  Hist.  vol.  6.  p.  254.  .  So  Mr.  Butler: 
"  Although,  when  he  was  consecrated  Arch- 
bishop of  Canterbury,  Cranmer  took  the  custo- 
mary oath  of  obedience  to  the  see  of  Rome,  did 
he  not,  just  before  he  took  it,  retire  into  a  pri- 
vate room,  and  protest  against  it  ?  Was  this 
honourable  ?"  Book  of  the  Roman  Catholick 
Church,  p.  216.  No  ;  certainly  such  conduct 
would  deserve  a  contrary  epithet ;  as  the  call- 
ing four  witnesses  only,  before  whom  he  was  to 
swear,  w^ould  be  pronounced  a  suspicious  and 
unjustifiable  act.  But  the  suspicious  and  dis- 
honourable privacy  has  been  only  pretended. 
Proof  is  yet  wanting.  They,  who  have  concurred 
with  it  in  Phillips's  '  Life  of  Cardinal  Pole,  have 
withheld  the  replies  to  it  by  the  distinguished 
''  writers  who  rose  immediately  in  the  cause  of 
Protestantism,  and  reviewed  that  insidious  bio- 
graphy with  all  the  accuracy  requisite  to  detect 
its  numerous  misrepresentations.  By  them,  and 
by  Burnet  and  Strype  before  them,  the  truth 
}\  s^  been  minutely  drawn  from  authentick  docu- 
ments. The  scruples  of  Cranmer,  concerning 
the  legality  of  the  customary  oath,  had  been 
communicated  to  the  best  canonists  and  civi- 
lians.    By  their  advice  he  was  led  to  protest 


'  See  Phillips's  2d  edit.  vol.  ii.  p.  210. 
■^  Dr.  Neve,  Dr.  Ridley,  Mr.  Stone,  &c. 


CRITICAL    INTRODUCTION.  xU 

against  it ;  7iot,  hmvevcr,  in  a  private  room,  but 
publickly  and  repeatedly' ;  first,  in  the  chapter- 
house of  the  church  in  which  he  was  to  be  con- 
secrated ;  and  then  before  those,  by  whom  he 
was  consecrated,  at  the  altar  of  the  church. 
The  '"  register  of  the  archbishop  commences  with 
the  declaration  to  succeeding  times,  (and  yet 
exists,)  that  his  protestation  was  thus  made 
"  openly  and  publickly,  before  witnesses  specially 
and  officially  named,  and  doubtless  in  the  pre- 
sence of  many  other  unnamed.  It  has  been 
rightly  °  considered  as  surprising,  that  Phillips, 
the  modern  narrator  of  the  pretended  clandes- 
tinity,  should  have  confidently  asserted  it,  when 
the  refutation  of  it  by  Fuller  in  particular,  whom 
he  cites  soon  afterwards,  was  before  him.  Phil- 
lips silently,  and  as  if  ashamed  of  his  predecessor, 
partly  follows  indeed  Sanders,  who  says  that 
Cranmer  protested  only  to  a  notary,  that  he  un- 
willingly took  the  oath  of  obedience  to  the  pope; 
when  before  him  other  testimonies   also  were 

'  Burnet,  Hist,  of  the  Ref.  vol.  i.  p.  129.  And  Strype,  Life 
of  Cranmer,  b.  i.  ch.  4. 

"  In  the  library  of  MSS.  at  Lambeth  Palace. 

"  In  Dei  nomine  Amen.  Coram  vobis  autentica  persona,  et 
testibus  fide  dignis,  hie  presentibus,  Ego  Thomas  in  Cant. 
Archiep.  electus  dico,  allego,  et  in  hiis  scriptis  palam,  puhiice, 
et  expresse  protestor,  &c.  The  Archbishops  Protestation, 
Reg.  fol.  4. 

°  Stone's  Remarks  upon  Phillips's  Life  of  Pole,  2d  edit. 
p.  233. 


Xlii  HISTORICAL    AND 

open,  which  deny' any  privacy.  To  the  oath  it- 
self, it  may  be  observed,  the  coeval  ab}uration 
of  Gardiner  has  ibeen  assimilated.  He  had 
taken  the  same  oath  to  the  pope,  and  then  re- 
fused the  supremacy  maintained  in  it,  with  a 
declaration,  '""that  an  engagement  against  right 
is  by  no  means  binding."  But  still  that  is  an 
after-act,  and  indefensible.  Cranmer,  before  he 
took  the  oath,  declared  the  limitations  by  which 
he  secured  himself  in  his  allegiance  to  the  king, 
and  in  his  determination  to  reform  the  church, 
against  a  power  which  would  admit  neither  the 
supremacy  of  the  former,  nor  the  necessity  of 
alteration  in  the  latter.  Even  the  jurist.  Dr. 
Martin,  the  enemy  of  Cranmer,  is  opposed  to 
*'  the  secret  protest,""  as  Dr.  Lingard  calls  it; 
and  admits  the  publicity  of  the  fact,  while  he 
commented  indeed  severely,  and  in  part  falsely, 
upon  the  occasion  of  it. 

"  "^  Martin.  Did  you  not  swear  obedience  to 
the  see  of  Rome  ? 

*'  Cranmer.  Indeed  I  did  once  swear  unto 
the  same. 

**  Martin.  Yea,  that  you  did  twice,  as  appear- 
eth  by  records  and  writings  here  ready  to  be  shewn. 

p  From  Gardiner's  Oratio  De  Vera  Obedientia.  See  Rid- 
ley's Review  of  Phillips's  Life  of  Pole,  p.  308.  Fox  has  ad- 
verted to  the  perjury  of  Gardener,  and  of  Bonner,  with  irre- 
sistible strength  of  reasoning,  in  his  Acts  and  Mon. 

"^  Fox,  Acts  and  Mon. 


CRITICAL    INTRODUCTION.  xHii 

*'  Craiimer.  But  I  remember,  I  saved  all  by 
protestatiotz  that  I  made  by  the  counsel  of  the  best 
learned  men  I  could  get  at  that  time"  So  that  here 
also  we  see  the  Archbishop  believing  his  ov»^n 
sincerity,  which  at  first  led  him  to  declare  his 
entire  repugnance  to  the  oath,  uninjured  by  tak- 
ing it,  after  his  consultation  with  those  who  ad- 
vised the  protest ;  a  belief,  which,  in  the  con- 
ference with  Dr.  Martin,  he  solemnly  repeats. 
Dr.  Lingard  adds  an  observation,  made  by  a  cor- 
respondent of  Burnet,  (and  admitted  in  the 
Appendix  to  the  third  volume  of  the  History  of 
the  Reformation,)  who  says,  he  had  two  manu- 
script letters  of  Cardinal  Pole,  in  which  the 
Cardinal  charges  Cranmer  with  having  made  his 
protestation  only  in  a  private  manner.  The  Car- 
dinal is  said  to  charge  the  Archbishop  with  the 
matter  in  question :  but  it  is  not  alleged  that  he 
substantiated  the  charge.  Of  the  letters,  in  which 
this  charge  is  brought  forward,  no  account  is 
given  by  Phillips,  the  eulogist  of  Pole,  and  the 
slanderer  of  Cranmer.  No  verification  appears 
in  a  note  either  from  the  letters  of  Pole,  pub- 
lished by  Quirini;  or  from  any  other  work, 
which  relates  to  the  character  and  conduct  of 
Pole.  Not  a  whisper  is  uttered  as  to  the  page 
or  volume,  manuscript  or  printed,  whence  the 
precious  information  has  been  stolen.  But  PhiU 


Xliv  IIISTOIIICAL    AND 

lips  may  be  traced  to  'Sanders;  and  perhaps 
he  was  also  indebted  to  the  correspondent  of 
Burnet,  who  adds  that  Pole  "  'branded  the 
alleged  proceeding  of  Cranmer  with  such  ex- 
pressions as  he  was  unwilling  to  transcribe." 
But  no  transcript  of  this  indignation  has  yet 
descended  to  us.  To  this  concealed  authority 
alone  Dr.  Lingard  refers ;  leaving  Sanders,  and 
the  published  letters  of  Pole,  and  even  Phillips, 
**  '  by  whose  aid  (weak  masters  though  they  be) 
he  has  bedimmed"  occasionally  the  light  of  his- 
tory, unsummoned  in  its  behalf.  Nor  has  the 
observation  of  Martin,  the  civilian,  in  his  con- 
ference with  Cranmer,  been  noticed  as  it  de- 
serves. For  there  he  appeals,  yet  certainly  with 
no  friendly  voice,  to  the  record  ;  and  there,  as 
we  have  seen,  the  repetition  of  Cranmer  s  oath  con- 
nects with  it  the  repeated  protestation,  which  Mar- 
tin indeed  denies  not ;  but,  by  the  abuse  with 
which  he  loads  it,  confirms  the  fact.     Collier, 

"■  Sanders  says,  that  Cranmer  protested  to  a  single  notary, 
that  he  took  the  oath  against  his  will ;  when,  in  fact,  he  neither 
protested  only  before  a  single  notary,  nor  that  he  took  the  oath 
unwillingly  ;  but,  as  Dr.  Lingard  says,  he  took  it  '*  cheerfully  ,*" 
cheerfully,  I  suppose,  upon  the  belief  that  by  the  publick  pro- 
testation he  had  satisfied  his  own  mind.  See  Burnet,  Hist. 
Ref.  1.  Records,  p.  284.  and  Sanders  De  Schismate,  &c.  ed. 
1585,  fol.  58.  b.  ed.  1586,  p.  83. 

'  Burnet,  Hist.  Ref.  vol.  3.  Append,  p.  309. 

'  Shakspeare,  Tempest. 


CRITICAL    INTRODUCTIOX.  x\t 

in  his  Ecclesiastical  History,  to  "  which  Mr. 
Phillips  and  Dr.  Lingard  often  refer  with  appro- 
bation, has  not  thought  the  denial  of  the  pub- 
licity in  question  worthy  a  single  remark.  Per- 
haps he  considered,  as  doubtless  every  liberal 
inquirer  after  truth  will  consider,  that  the  objur- 
gatory words  of  Pole  should  have  been  pro- 
duced ;  as  the  reader  might  then  see  whether 
reason  had  given  place  to  railing,  and  whether 
the  circumstances  stated  might  in  any  respect 
be  impugned.  The  charges,  made  by  Pole,  have 
not  escaped  at  all  times  the  suspicion  of  "  fabri- 
cation. And  if  the  correspondent  of  Burnet 
had  lived  to  read  the  masterly  vindications,  by 
Neve  and  Ridley  in  particular,  of  the  publicity 
w^hich  the  accusation  in  his  manuscript  letters 
is  said  to  contradict,  he  would,  I  am  persuaded, 
have  joined  his  voice  to  the  absolving  voices  of 
them  and  of  Burnet. 

The  divorce  of  Catherine  next  occasions  Dr. 
Lingard  to  introduce  the  Archbishop  as  a  gross 
hypocrite.  **  As  soon  as  the  convocation  had 
separated,"  (after  the  debate  on  this  subject,) 
**  a  hypocritical  farce  was  enacted  between  Henry 

"  Collier  was  indeed  a  piotestant,  and  a  man  of  great  learn- 
ing ;  "  but  such  a  one  as  protestants  generally,  and  justly,  re- 
gard with  suspicion."  See  Catholicus's  Episcopal  Oath  of  Al- 
legiance to  the  Pope,  &c.  p.  30. 

"  See  Burnet,  Hist.  Ref.  1.  Append,  p.  282.  "  This  was  a 
forgery  of  Cardinal  Pole's,  which  Sanders  greedily  catched  to 
dress  up  the  scene." 


Xlvi  HISTORICAL    AXD 

and  Cranmer.  The  latter  wrote  a  most  urgent 
letter  to  the  king,  representing  the  evils  to  which 
the  nation  was  exposed  from  a  disputed  succes- 
sion, and  begging,  for  the  exoneration  of  his 
own  conscience,  and  the  performance  of  his 
duty  to  the  country,  the  royal  licence  to  examine 
and  determine  the  great  cause  of  the  divorce." 
Hist,  of  Eng.  ut  supr.  vol.  6.  p.  256.  It  had 
been  well  if  Dr.  Lingard  had  exhibited  this  let- 
ter of  the  Archbishop.  It  would  at  least  have 
rectified  one  mistake  of  Dr.  Milner,  who  also, 
in  his  reflections  upon  Cranmer,  says,  that "  ^  he 
began  an  hypocritical  and  collusive  letter  to  the 
King,  dated  March  11,  1533,  representing  to  him 
the  scandal  taken  at  the  undecided  state  of  the 
divorce ;"  while  the  reader  also  would  have  been 
again  enabled  to  form  his  own  judgment.  I  will 
therefore  give  this  letter,  as  it  still  exists,  in  the 
hand-writing  of  the  defamed  prelate,  among 
other  ^  original  documents  respecting  him  in  the 
State-Paper  Office. 

**  Please  yt  your  highnes,  that  wher  your 
grace's  grete  cause  of  matrimony  is  (as  it  is 
thought)  thorough  all  Christianytie  divulgated, 

^  Strictures  on  Southey's  Book  of  tlie  Church,  p.  57. 

*  There  is  a  copy  of  this  and  of  other  letters  written  by  the 
Archbishop,  among  the  Lansdowne  MSS.  in  the  British  Mu- 
seum ;  some  of  which  have  been  printed  in  the  Christian 
Remembrancer,  1820,  vol.  ,?.  p.  GGl,  et  seq. 


.       CRITICAL    INTRODUCTION.  xlvii 

and  in  tlie  mowthes  of  the  rude  and  ignoraunte 
comon  people  of  this  your  grace's  reahiie  so 
talked  of,  that  fewe  of  theym  do  feare  to  reporte 
and  saye,  that  therof  ys  likely hode  herafter  to 
ensue  grete  inconuenience,  daunger,  and  perill 
to  this  your  grace's  realme,  and  moche  incer- 
teintie  of  succession,  by  whiche  things  the  saide 
ignoraunte  people  be  not  a  litle  offended  :  And 
forasmoche  as  yt  hathe  pleased  Almightie  God 
and  your  grace,  of  your  habundant  goodnes  to 
me  shewed,  to  call  me  (albeyt  a  poure  wretche 
and  moche  unworthie)  unto  the  high  and  charge- 
able office  of  primate  and  archebisshope  in  this 
your  grace's  realme,  wherein  I  beseche  Almightie 
God  to  graunte  me  his  grace  so  to  use  and  de- 
meane  myself,  as  may  be  standing  with  hys  plea- 
sure, and  the  discharge  of  my  conscience,  and 
to  the  weale  of  this  your  grace's  said  realme ; 
and  considering  also  the  obloquie  and  ^  brute 
which  dailye  doth  spring  and  increase  of  the 
clergie  of  this  realme,  and  speciallie  of  the 
heades  and  presidents  of  the  same,  because  they 
in  this  behalve  do  not  forsee  and  prouide  conve- 
nient remedies  as  might  expell  and  put  out  of 
doubt  all  such  inconveniences,  perilles,  and 
daungers,  as  the  saide  rude  and  ignoraunte  peo- 
ple do  speke  and  talke  to  be  ymynent;  I  your 
moost  humble  orator  and  bedeman  am,  in  con- 
sideration of  the  premisses,  urgently  constrayned 

''  Bruit,  i.  e.  noise,  rinnour. 


Xlviii  HISTOIUCAL    AKD 

at  this  tyme  most  humbly  to  beseche  your  most 
noble  grace,  that  wher  my  office,  and  duetie, 
is  by  you  and  your  predecessours  sufferaunce 
and  graunts  to  directe  and  ordre  causes  spiritual! 
in  this  your  grace's  realme  according  to  the  lawes 
of  God  and  holye  churche,  and  for  relief  of 
almaner  greves  and  infirmities  of  the  people, 
Goddes  subjects  and  yours,  happening  in  the 
said  spiritual!  causes,  to  provide  suche  remedie 
as  shalbe  thought  most  convenient  for  their  helpe 
and  relief  in  that  behalf;  and  because  I  wolde 
be  right  lothe,  and  also  it  shall  not  becom  me 
(forasmoche  as  your  grace  ys  my  prince  and 
souereigne)  to  entreprise  any  parte  of  my  office 
in  the  said  weightie  cause,  without  your  grace's 
favour  obteigned  and  pleasure  therin  first  knovven ; 
it  may  please  the  same  to  acerteyn  me  of  your 
grace's  pleasure  in  the  premisses,  to  th'entent 
that  the  same  knowen  I  may  procede  for  my 
discharge,  afore  God,  to  th'execution  of  my  saide 
office  and  duetie,  according  to  his  calling  and 
your's  :  Besechyng  your  highnes  most  humbly 
uppon  my  knees  to  pardon  me  of  thes  my  bolde 
and  rude  letters,  and  the  same  to  accepte  and 
take  in  good  sense  and  parte,  firom  my  Manor 
at  Lamhith  the  xj"'  day  of  Aprile  in  the  first 
yere  of  my  Consecration. 

**  Your  highnes'  most  humble 
"  bedisman  and  Chaplain, 

"   Thomas  Cantuar." 


CRITICAL    INTRODUCTIOX.  xW^ 

Now  the  observations  of  Dr.  Lingard  and  Dr. 
Milner,  and  of  other  writers,  upon  this  trans- 
action, have  been  gathered  frofn  the  answer  of 
the  King  to  the  Archbishop,  which  has  been  pub- 
lished;  not  from  the  preceding  letter,  which 
should  ^  never  be  kept  from  the  eye  of  the  reader 
of  English  history.  Lord  Herbert  had  probably 
never  examined  it ;  for  he  says  no  more,  in  cor- 
recting an  untrue  assertion  of  Sanders  upon  the 
subject,  than  that  **  "  the  records  which  I  have 
seen  mention  only  that  Cranmer  demanded  and 
obtained  leave  of  the  King  to  determine  the  mat- 
ter, since  it  caused  much  doubt  amonsf  the  com- 
mon  people,  and  fears  of  great  inconvenience  in 
the  matter  of  succession."  Burnet,  and  Collier, 
and  Strype,  would  not  have  overpassed  the  hu- 
mility and  the  piety,  observable  in  it,  if  they  had 
seen  this  letter.  And  though,  as  Strype  has  re- 
lated, the  Archbishop  by  pronouncing  the  sen- 
tence of  divorce  drew  upon  himself  an  implaca- 
ble hatred  from  the  pope  and  emperor  abroad, 
as  well  as  from  the  papists  at  home  ;  every  can- 
did Romanist  would  at  least  concede  to  this  let- 
ter the  character  of  judicious  caution,  and  per- 
haps be  led  to  believe  the  assertion  of  one  of 
Cranmer's  biographers,  that  his  being  placed  in 
this  cause  of  the  divorce  at  the  head  of  other 

''  A  transcript   from  the  copy   of  this   letter,   with   some 
variations,  is  in  the  Christian  Remembrancer,  vol.  2.  p.  6G2. 
•■■  Hist,  of  Hen.  VIO.  ed.  1019.  p.  347. 

d 


1  ITISTORICAL    AXD 

commissioners,  (among  whom  indeed  was  the 
active  bishop  Gardiner,)  '*  '^  gave  great  offence 
to  the  Queen,  and  shocked  the  Archbishop  him- 
self." Convinced,  however,  that  it  was  his  duty 
to  determine  the  King's  cause,  yet  knowing  that 
his  judgement  could  have  no  effect  without  the 
royal  permission ;  therefore  it  was  that  the  Arch- 
bishop, "  *as  the  most  principal  minister  of  his 
majesty's  spiritual  jurisdiction  within  the  realm," 
solicited  and  obtained  the  necessary  consent,  the 
King  "  saving  to  himself  his  pre-eminence  over 
him  as  his  subject." 

"But  what,  it  was  then  asked,  must  be 
thought  of  the  King's  present  union  with  Anne 
Boleyn  ?  How  could  he  have  proceeded  to  a 
new  marriage  before  the  former  had  been  law^ 
fully  annulled  ?  Was  the  right  of  succession 
less  doubtful  now  than  before  ?  To  silence  these 
questions,  Cranmer  held  another  court  at  Lam- 
beth ;  and,  having  first  heard  the  King's  proc- 
tor, officially  declared  that  Henry  and  Anne 
were  and  had  been  joined  in  lawful  matrimony  ; 
that  their  marriage  was  and  had  been  publick 
and  manifest ;  and  that  he  moreover  confirmed 
it  by  his  judicial  and  pastoral  authority."  Lin- 
gard.  Hist,  ut  supr.  vol.  6.  p.  258.  Such  also 
was  the  professed  opinion,  at  the  time,  of  Gardi- 
ner,   the   admired   prelate    of  the   Romanists, 

'^  Gilpin's  Life  of  Abp.  Cranmer. 
'  Burnet,  Hist.  Ref. 


CRITICAL    INTRODUCTIOX.  li 

(though  overpassed  by  Dr.  Lingard,)  who  "  '^pub- 
lished the  King's  divorce  and  second  marriage 
to  be  done  by  the  undoubted  word  of  God,  the 
censures  of  the  most  famous  Universities  of  the 
world,  the  judgement  of  the  Church  of  England, 
and  by  Act  of  Parliament ;  whereof  he  himself 
was  the  procurer  in  the  Universities,  and  in  all 
points  a  principal  doer."  Or  as  another  prelate, 
not  unbefriended  also  by  the  pen  of  Dr.  Lin- 
gard, Edmund  Bonner,  in  his  Preface  to  Gar- 
diner's printed  Oration,  has  related  it :  **  ^  In 
this  Oration  De  Vera  Obedientia,  that  is,  concern- 
ing true  obedience, — he  (Gardiner)  speaketh  of 
the  King's  marriage;  which  by  the  ripe  judge- 
ment, authority,  and  privilege  of  the  most  and 
principal  Universities  of  the  world,  and  then 
with  the  consent  of  the  whole  Church  of  Eng- 
land, he  contracted  with  the  most  clear  and 
most  noble  lady,  queen  Anne  :  after  that,  touch- 
ing the  King's  title  as  pertaining  to  the  supreme 
head  of  the  Church  of  England :  lastly  of  all, 
of  the  false,  pretensed  supremacy  of  the  bishop 
of  Rome  in  the  realm  of  England,  most  justly 
abrogated."  How  changed  in  the  time  of  Mary 
was   this   fellow-commissioner  with   Cranmer! 

'  Michael  Wood's  Translation  of  Gardiner's  De  Vera  Obe- 
dientia, a  book  of  extraordinary  rarity,  having  been  supposed 
to  be  suppressed  by  Romanists  where  possible  ;  printed  at 
Rouen  in  1553.  Pref.  sign.  A.  3.  b. 

"  M.  Wood,  ut  supr.  sign.  b.  ii.  b. 
d2 


lii  HISTORICAL    AND 

**  Now  he  layeth  all  the  fault  to  the  Archbishop 
of  Canterbury,  as  though  it  had  been  that  Arch- 
bishop's only  deed.  Then  he  brake  the  queen's 
head,  in  procuring  and  affirming  her  to  be  ille- 
gitimate :  now  he  giveth  her  a  plaster  with  re- 
canting, and  saying,  she  is  legitimate !"  But 
as  the  business  of  the  divorce  has  been  called 
**  a  hypocritical  farce,"  why  is  not  Gardiner 
also  said  to  have  **  ^  enacted'"  a  part  in  it?  We 
might  have  admitted  even  a  complimentary  ad- 
dress to  him  upon  the  occasion,  such  as,  **  '  my 
lord,  you  played  once, — and  were  accounted 
a  good  actor."  And  of  the  eulogium  too,  be- 
stowed by  Bonner  upon  his  learned  compeer, 
we  might  have  expected  some  notice.  But  nei- 
ther Bonner,  nor  Gardiner,  is  introduced  into 
the  pages  of  Dr.  Lingard  with  any  ridicule,  or 
reprehension,  upon  the  conduct  of  either  in  re- 

''  Shakspeare,  Hamlet,  and  Dr.  Lingard.  See  before,  p. 
xlv.  Indeed,  as  Strype  observes,  "  though  Cranmer  pro- 
nounced the  sentence,  he  was  but  the  mouth  of  the  rest,  (the 
bishops  of  Winchester,  London,  Bath,  Lincoln,  &c.)  and  they 
were  all  in  as  deep  as  he."  Life  of  Cranmer,  b.  1.  eh.  4.  And 
thus  correctly  Shakspeare,  Hen.  VIII. 

"  By  the  main  assent 

"  Of  all  these  learned  men  she  was  divorc'd." 

Burnet  is  careful  that  the  reader  should  not  lose  sight  of 
Gardiner  in  the  business  ;  for  to  his  description  as  a  bishop  he 
adds  his  name  ;  but  distinguishes  other  prelates  by  the  names 
only  of  their  sees.     Hist.  Ref.  1.  p.  131. 

*  Shakspeare,  Hamlet. 


GRITICAL    INTRODUCTION.  liii 

gard  to  the  divorce.  For  an  obvious  purpose  it 
was  sufficient  to  aim  at  the  conviction  only  of 
one,  and  to  leave  uncensured  the  "  "^  fellows  of 
his  (pretended)  crime." 

Cranmer  held  another  court  at  Lambeth,  Dr. 
Lingard  says  in  the  preceding  extract.  He  did: 
and  there  in  general  words,  no  reason  being 
given  in  the  sentence,  confirmed  the  marriage  of 
the  king  with  Anne  Boleyn.  But  before  he 
proceeded  to  this  confirmation,  and  immediately 
after  pronouncing  the  sentence  of  divorce  upon 
queen  Catherine,  he  exercised  his  usual  judg- 
ment in  addressing  the  king  upon  this  important 
point.  The  letter,  in  his  '  own  hand-writing, 
still  exists  in  the  State-Paper  Office. 

"  Please  yt  your  highnes  to  be  aduertised, 
that  this  xxiij  day  of  this  present  moneth  of 
May  I  haue  gyven  sentence  in  your  grace's  grete 
and  weightie  cause,  the  copy  wherof  I  haue  sent 
vnto  your  highnes  by  thys  berar,  Richard  Wat- 
kyns.  And  when  I  was  by  the  letters  of  Thurle- 
bye,  your  grace's  chapleyne,  aduertised  of  your 
grace's  pleasure  that  I  shulde  cause  your  grace's 
counsaile  to  conceyve  a  procuracye  concernyng 
the  seconde  matrymony,  I  haue  sent  the  said 
letters  vnto  theym,  and  required  theym  to  do 

■'  Milton,  Par.  Lost. 

'  This  letter  is  also  found  among  the  copies  before-men- 
tioned, and  with  varjations. 


liv  HISTORICAL   AND 

according  to  the  tenore  therof;  most  humbly 
beseching  your  highnes,  that  I  may  knowe  your 
grace's  ferther  pleasure  concerning  the  same 
matrymony,  assone  as  your  grace  with  your 
counsaile  shalbe  perfectly  resolved  therin.  ffor 
the  time  of  the  coronation  is  so  instaunte,  and 
so  nere  at  hande,  that  the  matter  requireth  good 
expedition  to  be  hadd  in  the  same.  And  thus 
our  Lord  haue  your  highnes  evermore  in  his 
blessed  tuition  and  gouernance.  ffrom  Dun- 
staple,  the  xxiij.  day  of  May. 

*'  Your  highnes'  most  humble 
**  Chaplain  and  bedisman, 
"  Thomas  Cantuar." 

The  procuracy,  mentioned  by  the  Archbishop, 
is  the  instrument,  by  which  a  person  delegated 
his  proctor  to  represent  him  in  any  judicial  court 
or  cause.  The  proctor,  upon  the  present  occa' 
sion,  appeared  in  order  to  assert,  that  the  mar- 
riage had  been  solemnized  with  Anne  Boleyn  in 
the  preceding  January.  And  now  let  us  for  a 
moment  revert  to  this  fact.  **  On  the  25th  of 
January,  at  an  early  hour.  Dr.  Rowland  Lee, 
one  of  the  royal  chaplains,  received  an  order 
to  celebrate  mass  in  a  garret  at  the  western  end 
of  the  palace  of  Whitehall.  There  he  found 
the  King  attended  by  Norris  and  Heneage,  two 
of  the  grooms  of  the  chamber,  and  Anne  Boleyn 
accompanied  by  her  train-bearer  Anne  Savage, 


CRITICAL    INTRODUCTIOK.  Iv 

afterwards  lady  Berkeley. — Burnet  treats  this 
account  as  one  of  the  fictions  of  Sanders :  but 
it  is  taken  from  a  manuscript  history  of  the  di- 
vorce, presented  to  queen  Mary  thirty  years 
before  the  work  of  Sanders  was  printed.  See 
Le  Grand,  ii.  110."  Lingard,  Hist,  ut  supr. 
vol.  6.  pp.  250,  251.  That  the  marriage  was 
private,  is  not  to  be  doubted ;  but  that  the  King 
of  England  should  condescend  to  the  celebra- 
tion of  it  in  a  "  garret,  a  circumstance  seeking 
in  vain  the  corroboration  of  Sanders,  and  of  any 
other  writer,  and  exhibited  (as  it  is  said)  only  in 
a  solitary  unknown  manuscript,  is  what  even 
the  "  "  smith,  with  open  mouth  swallowing  a 
tailor's  news,"  would  hardly  credit.  Lord  Her- 
bert describes  with  accuracy  the  time  and  the 
circumstances  of  the  marriage,  except  as  to  the 
presence  of  Cranmer ;  who  himself  has  told  us 
in  a  letter  to  Hawkyns,  ambassador  at  the  Em- 
peror's Court,  upon  the  subject  of  Anne  Bo- 
ley  n's  coronation,  "  °  You  may  nott  ymagin  that 

"  Sanders  mentions  the  secrecy  of  the  marriage,  but  evi- 
dently had  no  knowledge  of  its  being  celebrated  in  a  garret. 
For  after  Lee  had  consented  to  proceed  with  the  ceremony, 
"  annuente  rege,"  Sanders  only  says,  "  vertit  se  ad  altare  :" 
De  Schism,  ed.  1586.  pp.  90,  91.  But  would  he  not  gladly, 
and  sneeringly,  have  added,  in  contignatione  tegulis  jiroxhnd, 
or  some  such  expression,  if  there  had  been  any  rumour  of 
the  kind  to  bear  him  out  ? 

"  Shakspeare,  King  John. 

"  ArchfEologia,  vol.  xviii.  And  Ellis's  Letters  illustr.  of 
English  Hist.  1821.  vol.  2.  p.  .'JO. 


Ivi  TTIS'IOKIC  AI.    AND 

this  coronacion  was  before  her  marriage,  for  she 
was  maried  nmche  about  saiiite  Paules  daye  last, 
Notwithstandyng  yt  hath  byn  reported  thorowte 
a  great  parte  of  the  realme  that  I  married  her ; 
whiche  was  'playnli)  false,  for  I  myself  knewe  tiot 
therofa  fortenifght  after  yt  was  doniie.    A n d  m  a  n  y 

OTHER  THYNGES  BE  ALSO  REPORTED  OF  ME, 
WHICHE  BE   MERE   LYES   AND  TALES."       Dr.  Lill- 

gard  has  cited  the  self-defence  of  the  Archbi- 
shop, so  far  as  it  rectifies  the  mistake  of  Lord 
Herbert,  and  after  him  of  Burnet,  and  of  Strype, 
and  of  Dr.  p  Mihier  too,  that  he  was  one  of  the 
witnesses  at  the  marriage.  But  it  has  not  been 
denied,  that  the  duke  of  Norfolk,  the  earl  and 
countess  of  Wiltshire,  and  the  brothers  of  the 
Queen,  w^ere  present  at  the  ceremony.  It  may 
lead  the  reader  often  to  pause,  when  the  story 
of  Cranmer  meets  his  eye,  if  he  regards  the  con- 
clusion of  the  defence,  which  I  have  just  cited, 
and  which  he  will  not  find  in  the  pages  of  Dr* 
Lingard. 

To  the  King's  supremacy,  as  it  is  stated  by 
Dr.  Lingard,  our  attention  is  next  required. 
"  The  spiritual  supremacy  of  a  lay  prince  was 
so  repugnant  to  the  notions  to  which  men  had 

^  Dr.  Milner  is  mistaken  not  in  this  respect  alone  ;  for  he 
says,  that  Cranmer  "  stood  witness  to  the  monarch's  nuptials 
with  Anne  Boleyn,  on  Nov.  14, 1532."  Strictures  on  Southey, 
p.  58.  Cranmer  was  not  a  witness,  we  see  by  his  own  testi- 
mony ;  and  the  time  was  not  in  Nov.  but  in  January. 


CRITICAL    INTRODUCTION.  Ivif 

been  habituated,  that  it  was  every  where  re- 
ceived with  doubt  and  astonishment.  To  dispel 
these  prejudices  Henry  issued  injunctions,  that 
the  word  pope  should  be  carefully  erased  out  of 
all  books  employed  in  the  publick  worship ; — 
that  all  clergymen,  from  the  bishop  to  the  curate, 
should  on  every  Sunday  and  holiday  teach, 
that  the  King  was  the  true  head  of  the  Church, 
and  that  the  authority  hitherto  exercised  by  the 
popes  was  an  usurpation,  tamely  admitted  by 
the  carelessness  or  timidity  of  his  predecessors. 
Cranmer,  as  the  first  in  dignity,  gave  the  exam- 
ple to  his  brethren,  &c."  (that  is,  as  a  preacher 
upon  the  subject.)  Hist,  ut  supr.  vol.  6.  p.  283. 
And  yet  Dr.  Lingard  has  not  here  informed  the 
reader,  that  Gardiner  even  ivrote  a  book,  violent 
against  the  supremacy  of  the  pope.  The  supremacy 
was  invested  in  the  King,  as  Lord  Herbert  re- 
lates it,  "  '^  by  the  approbation  of  his  parlia- 
ment. The  universities  and  bishops  of  this  king- 
dom did  not  a  little  second  him  ;  and  particu- 
larly Stephen  Gardiner  in  his  Latin  Sermon  '  De 
Vera  Obedientia,  with  the  Preface  of  Dr.  Bonna\" 

o  Hist,  of  Hen.  VIII.  ed.  1649,  pp.  389,  390, 
"  Xhere  is  a  copy  of  this  book  in  the  library  of  York  Catlic- 
dral,  viz.  Stephani  Wintoniensis  Episcopi  de  Vera  Obedientia 
Orat.  4to.  Hamburgi,  1536.  On  the  first  page  is  a  remark  in 
MS.  the  coeval  hand-writing,  apparently,  of  some  amazed  or 
offended  Romanist :  "  Apostatce  Gardineri  excusatio."  Through- 
out the  book  are  scorings  and  other  marks,  as  if  implying  the 
detestation  or  astonishment  of  the  penman. 


Iviii  HISTORICAL    AND 

Dr.  Lingard  indeed  ingeniously  observes,  that 
Henry  "  '  called  on  the  most  loyal  and  learned 
prelates  to  employ  their  talents  in  support  of  his 
new  dignity:  and  the  call  was  obeyed  by  Samp- 
son and  Stokesley,  Tunstal  and  Gardiner :  by 
the  former,  as  was  thought,  from  affection  to 
the  cause,  by  the  latter  through  fear  of  displea- 
sure." Stimulated  by  fear,  "  as  was  thought,'* 
behold  Gardiner  then,  as  well  as  Cranmer,  giv- 
ing an  ejcamjik  to  his  brethren,  and  to  the  whole 
kingdom ;  and  introduced,  with  a  commendatory 
analysis  of  the  product  of  his  fear,  by  the  ob- 
sequious Bonner ;  who  concludes  his  address  to 
the  reader  with  observing,  **  *  if  thou  at  any 
time  heretofore  have  doubted  either  of  true  obe- 
dience, or  of  the  King's  marriage  or  title,  or  of 
the  bishop  of  Rome's  false  pretensed  supre- 
macy ; — having  read  over  this  Oration,  (which, 
if  thou  favour  the  truth,  and  hate  the  tyranny  of 
the  bishop  of  Rome  and  his  devilish  fraudulent 
falsehood,  shall  doubtless  wonderfully  content 
thee,)  throw  down  thine  error,  and  acknowledge 
the  truth  now  freely  offered  thee  at  length." 
But  before  we  copy  a  syllable  from  the  timid 
prelate's  Oration,  let  us  not  fail  to  observe  him 
represented  by  Dr.  Lingard  as  merely  "  "  con- 

*  Hist,  ut  supr.  vol.  6.  p.  284. 

•  M.  Wood,  Transl.  of  Bp.  Gardiner's  Oratio,  &c.,  and  of 
Bonner's  preface,  sign,  b.  iiii.  b. 

"  Hist,  nt  snpr.  vol.  6.  p.  849. 


CRITICAL    INTRODUCTION.  Ux 

senting,  in  order  to  avoid  the  royal  displeasure, 
to  renounce  the  papal  supremacy ;"  not  as  re- 
probating it  with  all  the  learning  and  accuracy 
which  he  possessed,  and  which  he  well  knew 
were  rightly  so  employed.  The  title  of  **  "  su- 
preme head  of  the  Church  of  England,"  Gardi- 
ner accordingly  asserts,  *'  is  granted  to  the  King 
by  free  common  consent  in  the  open  court  of 
Parliament : — wherein  there  is  }io  ^  newly  invented 
matter  wrought :  only  their  will  was  to  have  the 
power,  pertaining  to  a  prince  of  God's  law,  to 
be  the  more  clearly  expressed  with  a  fit  term  to 
express  it  by  ;  namely  for  this  purpose,  to  with- 
draw that  vain  opinion  out  of  the  common  peo- 
ple's heads,  which  the  false  pretensed  power  of 
the  bishop  of  Rome  had,  for  the  space  of  certain 
years,  blinded  them  withal,  to  the  great  impeach- 
ment of  the  King's  authority."  The  zeal  of 
Gardiner,  and  not  his  fear,  is  noticed  in  a  man- 
ner, deserving  particular  attention,  by  one  of 

"  M.  Wood,  Transl.  ut  supr.  fol.  xviii. 

*  The  statute  that  declares  the  supremacy  "  is,  as  the  com- 
mon lawyers  term  it,  statutum  declarativum,  not  introdiictivum 
novi  juris  ;  as  doth  clearly  appear  by  the  preamble,  which  hath 
these  words:  AH^it  the  King's  Majesty  justly  and  rightfully 
is  and  ought  to  be  taken  and  accepted  supreme  head  of  the 
Church  of  England,  and  so  is  recognised  by  the  Clergy  in  their 
Convocation ;  yet  nevertheless,  for  corroboration  and  confir- 
mation thereof,  Be  it  enacted,  that  the  King  shall  be  taken  and 
accepted  supreme  head,  &c."  Dr.  Hakewill's  Answer  to  Dr, 
Carier,  &c.  1616.  p.  47. 


IX  HISTORICAL    AND 

our  most  learned  divines  at  the  beginning  of 
James  the  first's  reign  :  "  ^The  Clergy  were  the 
forwardest  in  persuading  the  King  to  accept  and 
assume  the  title  of  supreme  head  of  the  Church, 
as  may  appear  in  the  treatises  of  divers  bi- 
shops ;  as  namely,  Stephen  Gardiner's  discourse 
of  true  obedience  with  Bonner's  preface  an- 
nexed to  it ;  Longland's  sermon ;  and  Tunstal's 
letter  to  Cardinal  Pole  :  and  surely  he  that  shall 
observe  their  vehement  protestations,  specially  of 
Gardiner,  ivhom  I  hold  the  most  sufficient  among 
them  for  learning,  and  withal  the  soundness  and 
weight  of  the  reasons  which  they  enforce  against 
the  pope's  jurisdiction,  will  easily  believe  that 
they  thought  in  very  deed  as  they  wrote, 
that  their  minds  and  their  pens  concurred  in 
one."  Of  short  duration  was  the  concurrence, 
however,  (if  there  were  any  concurrence,)  in 
the  pens  and  minds  of  Gardiner  and  of  Bonner. 
"  *  What  man,"  says  the  indignant  and  accurate 
Fox,  "  what  man  reading  this  book  of  Winches- 
ter De  Vera  Obedientia,  with  Bonner's  preface 
before  the  same,  would  ever  have  thought  any 
alteration  could  so  work  in  man's  heart  to  make 

^  Dr.  Hake  will,  as  in  the  preceding  note,  pp.  153,  154.  He 
was  the  author  of  that  most  ingenious,  entertaining,  and 
learned  book,  An  Apology,  or  Declaration  of  the  Power  and 
Providence  of  God ;  as  also  of  other  useful  works  ;  and  was 
Archdeacon  of  Surrey. 

*  Acts  and  Mon. 


CRITICAL    IXTRODUCTIOX.  Ixi 

these  men  thus  to  turn  the  cat,  as  they  say,  in 
the  pan,  and  to  start  so  suddenly  from  the  truth 
so  manifestly  known,  so  pithily  proved,  so  ve- 
hemently defended,  and  (as  it  seemed)  so  faith- 
fully subscribed  !  If  they  dissembled  all  this  that 
they  wrote,  subscribed,  and  sware  unto,  what 
perjury  most  execrable  it  was  before  God  and 
man  !  If  they  meant  good  faith,  and  spake  then 
as  they  thought,  what  pestilent  blindness  is 
this,  so  suddenly  fallen  upon  them,  to  make  that 
false  now  which  was  true  before,  or  that  to  be 
now  true  which  before  was  false  !" 

But  while  Dr.  Lingard  has  not  obtruded  upon 
the  reader  more  respecting  Gardiner,  on  this 
occasion,  than  what  illustrates  the  pretended 
fear  of  that  prelate  ;  he  scruples  not  to  speak  of 
Cranmer,  as  though  the  archbishop  were  a  fana- 
tick,  and  not  a  man  of  learning  ;  when,  in  truth, 
where  Cranmer  has  been  considered  in  the  cha- 
racters of  a  scholar  and  a  divine,  his  profound 
learning  has  ever  been  the  object  of  admiration; 
and  his  composure  of  temper  has  ever  been  re- 
garded in  opposition  to  wild  notions  of  religion. 
**  Cranmer,  as  the  first  in  dignity,  gave  the  ex- 
ample to  his  brethren ;  and  zealously  inculcated 
from  the  pulpit,  what  his  learning  or  fanaticism 
had  lately  discovei^ed ,  that  the  pontiff  was  the  anti- 
christ of  the  Apocalypse  (Poli  Ep.  i.  p.  444.) : 
an  assertion,  which  then  filled  the  Catholick 
with  horror,  but  at  the  present  day  excites  no- 


Ixii  HISTORICAL    AND 

thing  but  contempt  and  ridicule."  Lingard, 
Hist,  ut  supr.  vol.  6.  pp.  283,  284.  What  ?  that 
Cranmer  had  lately  discovered  this,  assertion,  when 
Dr.  Linoard  knows  that  what  Cranmer  incul- 
cated  had,  long  before  his  time,  and  in  the  song 
of  the  poet,  as  well  as  in  the  disquisition  of  the 
theologian,  been  a  frequent  theme.  "  ^  As  if 
his  Holiness,"  says  the  admirable  writer  whom  I 
just  now  cited,  *'  had  never  been  graced  with 
the  title  of  Antichrist  befoix  Henry  assumed  his 
title  of  supreme  headT  Dr.  Lingard  will  allow 
me  to  refresh  his  memory,  and  to  subtract  from 
his  notices  of  Cranmer  the  imputed  discovery, 
in  referrino-  to  authors  with  whom  he  is  well  ac- 
quainted.  I  am  not  about  to  expatiate  upon  the 
correctness  of  the  discovery :  I  profess  only  to 
shew,  historically,  that  the  title  was  not  coined 
by  Cranmer.  WiclifFe,  a  century  before  the 
archbishop,  *"  believed  the  pope  to  be  Antichrist. 
Chaucer,  his  contemporary,  the  father  of  our 
poetry ;  and  Dante,  his  senior,  the  famous  poet 
of  Italy,  ^  asserted  the  same  of  the  Romish 
Church.  At  the  opening  of  the  sixteenth  cen- 
tury, the  title  was  so  often  applied  to  the  papal 

''  Dr.  Hakewill,  ut  supr.  p.  154. 

•-■  Fox,  Hist.  Ecclesiastica,  Argent.  1564.  fol.  178.  Baber's 
Life  of  Wicliffe,  prefixed  to  his  valuable  republication  of  Wic- 
lifFe's  New  Test.  p.  xvi. 

''  See  Dr.  Warton's  notes  on  Pope,  edit.  Bowles,  vol,  v. 
p.  143. 


CRITICAL    IXTUODUCTIOX.  Ixiil 

power,  that  Julius  II.  forbad  the  Clergy  even 
to  speak  of  the  coming  of  Antichrist.  The  Ro- 
manists saw  the  tendency  of  this  application  in 
our  own  country  at  the  time  when  Dr.  Lingard 
speaks  of  "  the  discovery;"  the  pope  being  then 
(in  1533)  "  ^  reckoned  among  many  as  the  Anti- 
Christ;"  and  accordingly,  *' '^  by  fabulous  and 
ridiculous  stories  of  Antichrist,  they  endeavoured 
to  cast  a  mist  before  metis  eyes^  that  they  should  the 
less  believe  and  understand  the  pope  to  be  him"  Of 
this  ingenious  device  Strype  has  presented  us 
with  a  °  specimen,  entitled,  A  Popish  Discourse 
of  Antichrist.  Now  Warburton  says,  that  *' ''  on 
this  common  principle,  that  the  pope,  or  church  of 
Home,  was  the  ver'y  Antichrist  foretold,  was  the 
Reformation  begun  and  carried  on  :  on  this  was 
the  great  separation  from  the  Church  of  Rome 
conceived  and  perfected."  So  that  the  wonder 
diminishes,  when  we  find  the  title  considered  as 
the  child  of  fanaticism,  and  as  an  ambidextrous 
weapon  in  theological  warfare. 

Upon  the  trial  of  Lambert  very  observable 
are  the  words  of  Dr.  Lingard.  "  Of  all  the  pro- 
secutions for  heresy,  none  excited  greater  inte- 
rest than  that  of  Lambert,  alias  Nicholson,  a 

*  Strype's  Eccl.  Memorials,  vol.  i.  p.  163. 
'  Ibid.  p.  164. 

*  Ibid.  Appendix,  p.  122. 

'•  Serm.  on  the  Rise  of  Antichrist. 


Ixiv  HISTORICAL    AXD 

clergyman  in  priest's  orders,  and  a  school- 
master in  London.  Nor  is  it  the  least  remarka- 
ble circumstance  in  his  story,  that  of  the  three 
men  %oho  brought  him  to  the  stake,  Taylor,  Barnes, 
and  Cranmer,  two  professed,  even  then,  most 
certainly  later,  the  very  same  doctrine  as  their 
victim,  and  all  three  suffered  afterwards  the 
same,  or  nearly  the  same,  punishment."  Hist. 
ut  supr.  vol.  6.  p.  367.  Has  Dr.  Lingard  been 
able,  then,  to  prove  that  Cranmer  brought  Lam- 
bert to  the  stake  ?  He  pretends  no  proof.  The 
particulars  of  the  examination  of  Lambert,  he 
admits,  have  not  been  preserved.  But  he  fol- 
lows the  assertion  of  Phillips,  who  '  says  that 
Cranmer  had  consented  to  Lambert's  and  Anne 
Askew's  death.  Dr.  Milner  and  Mr.  Butler 
"^  join  in  asserting  the  especial  instrumentality  of 
the  archbishop  to  that  effect.  Now  from  the 
court  of  the  archbishop,  before  which  he  had 
been  brought,  Lambert  appealed  to  the  king. 
And  by  the  king  he  was  heard,  overpowered  in 
the  disputation,  and  condemned  to  the  stake. 
*' '  We  do  not  find,"  an  amiable  biographer  of 
Cranmer  says,  *'  that  the  archbishop  took  any 
part  in  his  death''  Another  defender  of  Cran- 
mer, against  the  present  and  other  assertions  of 

*  Life  of  Cardinal  Pole,  ut  supr.  vol.  ii.  p.  208. 
''  Strictures  on  Southey's  Book  of  the  Church,  pp.  32^.  60 ; 
and  the  Book  of  the  Rom.  Cath.  Church,  p.  217. 
'  Gilpin's  Life  of  Cranmer. 


CIlITiCAL    INTRODUCTIONT.  IxV 

Phillips,  observes,  that  "  "  Fuller  acknowledges 
the  consent  which  Phillips  has  alleged ;  but  I 
cannot  see  for  what  reason ;  as  it  is  not  authen- 
ticated by  any  historian  that  I  can  meet  with. 
Henry  had  disputed  with  Lambert,  and  ordered 
him  to  be  burnt,  or  retract  his  opinion :  and 
chancellor  Wriothesley  prosecuted  Askew,  and 
put  her  to  the  rack  : — but  it  no  where  appears  that 
Cranmefs  advice^  or  consent,  was  asked  upon  either 
of  them.'"  Cranmer  at  that  time  believed  the 
corporal  presence ;  the  disbelief  of  which  was 
the  crime  of  Lambert  and  of  Askew.  To  Va- 
dian,  a  learned  foreigner,  however,  who  had 
written  a  book  denying  transubstantiation,  and 
who  wished  to  find  a  patron  of  it  in  Cranmer, 
the  refusing  reply  evidently  marks,  in  the  strong 
expression  of  "  °  h(£c  tarn  amenta  controversia,'* 
the  archbishop's  aversion  to  cruelties  which 
p  had  been  practised,  in  consequence  of  such 
disputes.  But  while  these  circumstances  are 
stated,  who  would  not  wish  to  find,  instead  of 
them,  the  testimony  either  of  Cranmer' s  oppo- 

"  Stone's  Remarks  on  Phillips,  &c.  ut  supr.  p.  240. 

"  See  the  whole  letter  in  Strype's  Appendix  to  his  Life  of 
Cranmer,  No.  XXV.     The  date  of  it  is  believed  to  be  1537. 

P  Alluding,  most  probably,  to  the  cases  of  Frith  and  Hewet, 
which  Cranmer  mentions  in  the  letter  to  Hawkyns,  before  cited ; 
the  former  of  whom  he  endeavoured  to  save  by  persuasion. 
See  Lingard,  vol.  vi.  p.  366.  And  Ellis's  Original  Letters,  &c. 
vol.  ii.  p.  40. 

e 


]xvi  HISTORICAL    AND 

sition  to  the  proceedings,  or  his  interference  in 
behalf  of  the  persons  whom  they  affected  ?  As 
for  the  truly  mournful  tale  of  the  martyr,  Anne 
Askew,  Dr.  Lingard  indeed  refers  to  it  only  in 
a  note,  in  which  he  "^  says,  she  was,  after  two 
recantations,  condemned  to  the  flames  by  Cran- 
mer  and  other  bishops.  And  yet  this  injury  to 
the  fame  of  the  lady  is  repelled  in  her  own 
words,  which  Fox  has  preserved  in  her  Answer 
against  the  false  surmises  of  her  recantation.  "  'I 
have  read  the  process,"  says  the  noble-minded 
woman,  "  which  is  reported,  of  them  that  know 
not  the  truth,  to  be  my  recantation.  But,  as  the 
Lord  liveth,  I  never  meant  thing  less  than  to 
recant.  Notwithstanding,  this  I  confess,  that 
in  my  first  troubles  I  was  examined  by  the  bi- 
shop of  London  about  the  sacrament.  Yet  had 
they  no  grant  of  my  mouth,  but  this ;  that  I 
believed  therein,  as  the  Word  of  God  did  bind 
me  to  believe  :  moix  had  they  7iever  of  me.  Then 
he  made  a  copy  which  is  now  in  print,  and  re- 
quired me  to  set  thereunto  my  hand.  But  I 
refused  it.  Then  my  two  sureties  did  will  me 
in  no  wise  to  stick  thereat ;  for  it  was  no  great 
matter,  they  said.  Then  with  much  ado,  at  the 
last  I  wrote  thus:  I  Anne  Askew  do  believe 
this,  if  God's  Word  do  agree  to  the  same,  and 
the  true  catholick  church.    Then  the  bishop  be- 

'^  Hist,  lit  supr.  vol.  vi.  p.  458. 
'  Acts  and  Mon. 


CRITICAL    INTRODUCTION,  Ixvii 

ing  in  great  displeasure  with  me,  because  I  made 
doubts  in  my  writing,  commanded  me  to  prison, 
where  I  was  a  while  ;  but,  afterwards,  by  the 
means  of  friends,  I  came  out  again.  Here  is  the 
'truth  of  that  matter.     Anne  Askew." 

In  the  foreground  of  these  melancholy  pro- 
ceedings should  stand  Gardiner,  and  not  Cran- 
mer.  But  that  arrangement  has  not  been  thought 
expedient  in  the  pages  of  Dr.  Lingard.  With 
Lambert  the  Archbishop  had,  before  his  trial, 
expostulated  *  mildly  on  the  maintenance  of  his 
alleged  error;  nor  in  the  publick  disputation 
with  him  was  he  harsh  or  overbearing,  but  ap- 
peared as  it  were  checked  by  the  arguments  of 
his  opponent ;  (or  as  Fox  describes  it,  "  "  him- 
self entangled,  and  all  the  audience  amazed ;") 
when  Gardiner,  **  "  being  drowned  with  malice 
against  the  poor  man,  without  the  king's  com- 
mandment, observing  no  order,  before  the  Arch- 
bishop had  made  an  end,  unshamefacedly  kneeled 
down  to  take  in  hand  the  disputation."  So  in 
the  case  of  Askew,  while  Bonner  ^  attempted 

•  Entries,  respecting  the  examination  of  this  lady,  appear  to 
have  been  falsely  made  in  the  Register  of  bishop  Bonner.  Fox, 
Acts  and  Mon. 

'  See  Gilpin's  Life  of  Cranmer,  p.  58. 

"  Acts  and  Mon. 

'  Ibid. 

^  Ibid.  Bonner  lastly  waited  upon  her  in  Newgate,  in 
company  with  M.  Rich.  And  there,  the  persecuted  lady 
says,    "  M.   Rich  and  the  Bishop  of   London,  with  all   their 

li  2 


Ixviii  HISTORICAL  and 

to  inveigle  her  in  disputation,  Gardiner  wasp- 
ishly  called  her  a  parrot ;  for  "  '  she  made  some 
smart  repartees  upon  this  bishop  of  Winchester;" 
and  to  his  severer  remarks  she  replied,  "  "^  she 
was  ready  to  suffer  all  things  at  his  hands  ;  not 

power  and  flattering  words,  went  about  to  persuade  me  from 
God :  but  I  did  not  esteem  their  glosing  pretences.  Then 
came  there  to  me  M.  Nich.  Shaxton,  and  counselled  me  to  re- 
cant as  he  had  done.  I  said  to  him,  that  it  had  been  good 
for  him  never  to  have  been  born."  Ibid. — Shaxton  had  been 
bishop  of  Salisbury,  and  favoured  the  Reformation ;  re- 
signed his  bishoprick,  and  was  in  danger  of  suffering  as  a 
heretick :  but  he  recanted  ;  and  to  complete  this  apostasy, 
preached  the  sermon  at  the  burning  of  Anne  Askew,  and  wrote 
a  book  in  defence  of  articles  to  which  upon  his  recantation  he 
subscribed  ;  a  transaction  which  escaped  not  the  vigilance  of  a 
warm  opponent  to  the  Romanists,  who  in  these  articles  consi- 
ders the  spirit  of  Gardiner  to  be  very  apparent :  "  I  call  these 
articles  your's,  because  you  subscribe  to  them,  and  set  them 
forth  under  your  name.  But  if  I  were  required  to  say  my  con- 
science, I  could  not  deny  but  I  think  them  Winchester's  work- 
manship ;  because  they  agree  so  well  with  his  doctrine,  &c." 
See  the  Confutation  of  xiii  Articles  whereunto  N.  Shaxton,  late 
bishop  of  Salisbury,  subscribed,  and  caused  to  be  set  forth  in 
print,  the  year  of  our  Lord  1546,  when  he  recanted  in  Smith- 
field  at  London  at  the  burning  of  Mrs.  Anne  Askew."  By  R. 
Crowley.  Address  to  Shaxton,  sign.  A.  ii.  What  became  of 
Shaxton  in  king  Edward's  time,  Burnet  says,  he  cannot  tell ; 
but  he  found  that,  in  the  reign  of  Mary,  he  was  a  cruel  per- 
secutor and  burner  of  Protestants  ;  yet  that  by  the  Romanists 
he  was  still  little  considered,  and  raised  no  higher  than  to  be 
bishop  suffragan  of  Ely. 

^  Burnet,  Hist.  Ref.  vol.  I.  p.  341. 

*  Fox,  Acts  and  Mon. 


CRITieAL    INTRODUCTION.  Ixix 

only  his  rebukes,  but  all  that  should  follotv  be- 
sides ;  yea,  and  all  that  gladly."  The  name  of 
Cranraer,  throughout  the  narrative  of  this  lady's 
sufferings,  is  ^  not  once  introduced  either  by 
Fox,  or  Lord  Herbert,  or  Burnet,  or  Strype,  or 
Collier.  Upon  her,  it  is  highly  probable,  the 
sentence  of  condemnation  was  pronounced  by 
*"  Bonner,  bishop  of  London,  in  whose  register 
proceedings  against  her  were  recorded.  Upon 
Lambert,  indeed,  Cromwell,  the  Vicar-General, 
"^  delivered  the  cruel  judgement. 

With  the  case  of  Lambert,  Dr.  Lingard  has 
embodied  his  own  opinion  of  Cranmer's  theolo- 
gical tenets,  as  to  the  doctrine  of  the  sacra- 
ment. *'  Cranmer's  promptitude  to  reject  the 
doctrine  of  the  real  presence,  when  he  could  do 
it  with  safety,  has  provoked  a  suspicion  that  he 

''  Upon  no  other  authority,  than  what  is  contained  in  the 
following  exclamation,  Dr.  Milner  says,  that  "  Cranmer  was 
•publickly  reproached  with  causing  Askew's  death,  by  her  com- 
panion and  friend,  Joan  Bocher,  when,  subsequently,  he  was  on 
the  point  of  pronouncing  the  same  sentence  on  the  latter  wo- 
man :  It  is  not  long  ago,  she  said,  since  you  condemned  Anne 
Askew  for  a  piece  of  bread  ;  and  now  you  are  ready  to  con- 
demn me  for  a  piece  of  flesh."  Strictures  on  Southey's  Book 
of  the  Church,  p.  32. 

*=  The  bishop  of  London  pronounced  the  sentence  in  the 
cases  of  Frith  and  Hewet.  See  Cranmer's  relation  of  this, 
cited  by  Dr,  Lingard,  Hist,  vol.  6.  p.  ZQQ.  and  Ellis's  Orig. 
Lett.  vol.  2.  p.  40. 

<*  Collier,  Eccl.  Hist.  vol.  2.  p.  152. 


IXX  HISTORICAL    AND 

did  not  sincerely  believe  it  before :  but  Burnet 
and  Strype  conceive  that  he  held  the  Lutheran 
tenet  of  consubstantiation  at  this  period  :  and  I 
am  inclined  to  assent  to  them  from  the  tenor  of 
two  letters  already  quoted,  that  to  Hawkyns, 
and  the  other  to  Vadianus."  Hist,  ut  supr. 
vol.  6.  p.  368.  The  former  of  these  letters,  writ- 
ten by  Cranmer,  recites  the  opinion  of  Frith, 
who  had  been  condemned  by  the  bishop  of  Lon- 
don :  *'  ^His  said  opynion  ys  of  such  nature, 
that  he  thoughte  it  not  necessary  to  be  believed, 
as  an  article  of  our/aythe,  that  ther  ys  the  very 
corporall  presence  of  Christe  within  the  oste 
and  sacramente  of  the  alter ;  and  holdeth  of  this 
poynte  moste  after  the  opynion  of  Oecolampa- 
dius.  And  surely  I  myself  sent  for  hym  iii  or 
iiii  tymes  to  persuade  hym  to  leave  that  his 
imaginacion."  The  letter  to  Vadian  is  ^sup- 
posed to  express  the  prudent  desire  of  eluding, 
and,  if  possible,  of  then  suppressing  contro- 
versy upon  the  subject,  knowing  the  King's  at- 
tachment to  the  doctrine  of  the  real  presence ; 
because,  "  ^dici  non  potest,  quantum  hsec  tam 
cruenta  controversia — maxima  apud  nos  bene 
current!  verbo  evangelii  obstiterit."  But  Dr. 
Lingard  is  not  correct  in  supposing  that,  at  this 

'  Lingard  and  Ellis,  as  in  the  preceding  note. 
'  Lingard,  Hist.  vol.  6.  p.  367. 

»  Strype,  Life  of  Cranmer,  App.  No.  XXV.  and  Lingard, 
ut  supra. 


CRITICAL    INTRODUCTION.  Ixxi 

period,  Cranmer  held  the  Lutheran  tenet.  The 
Archbishop  was  asked  by  Martin,  the  civilian, 
at  his  trial,  what  he  maintained  as  to  this  point , 
and  his  answer  is  preserved. 

**  ^  Martin.  What  doctrine  taught  you,  when 
you  condemned  Lambert,  the  sacramentary,  in 
the  King's  presence  in  Whitehall  ?" 

"  Cranmer.  /  mamtained  then  the  papists^  doc- 
trine.'" Dr.  Lingard  has  here  found  it  convenient 
to  lean  to  the  notions  of  Fox,  and  Burnet,  and 
Strype ;  who,  as  Dr.  Wordsworth  has  justly 
observed,  **  'upon  no  better  authority  than  the 
calumnies  of  his  adversaries,  and  the  slight  pre- 
sumptions arising  from  his  early  familiarity  with 
Germans,  and  his  translating  the  Latin  Cate- 
chism of  Justus  Jonas,  have  supposed  that  Cran- 
mer once  maintained  the  Lutheran  doctrine  of 
the  sacrament ;  from  whose  hands  the  same  error 
has  been  received  by  very  many  modern  wri- 
ters." Hence  the  affirmation  of  Dr.  Milner, 
that  "  ^  it  is  universally  acknowledged  that  Cran- 
mer was  a  thorough-paced  Lutheran,  or  Zuin- 
glian,  when  he  travelled  through  Germany,  and 
married  Osiander's  sister,  [niece,]  for  his  second 
wife,  in  1529."  And  Gardiner  and  Smith  'ac- 
cused the  Archbishop  of  being  first  a  Papist, 

''  Fox,  Acts  and  Mon. 

'  Eccles.  Biography,  1st  edit.  vol.  S.  p.  550. 

^  Strictures  on  Southey's  Book  of  the  Church,  p.  32. 

'  See  before,  p.  xii. 


IXXii  HISTORICAL    AXD 

then  a  Lutheran,  and  at  last  a  Zuinglian,  in 
what  he  maintained  upon  the  doctrine  of  the 
sacrament.  And  thus  too  Dr.  Martin  assailed 
the  primate  with  this  taunt,  *'  ™You,  Master 
Cranmer,  have  taught  in  this  high  sacrament  of 
the  altar  three  contrary  doctrines,  and  yet  you  pre- 
tended in  every  one  verbum  Domini^ — "  Nay," 
replied  the  Archbishop,  '*  I  taught  but  two  con- 
trary doctrines  in  the  same :"  that  is,  the  two 
doctrines  of  the  Church  of  Rome,  and  of  the 
Reformed  Church  of  England.  Yet  Sanders, 
who  cared  not  what  he  wrote,  as  Strype  ob- 
serves, '*  "so  he  might  but  throw  his  dirt  upon 
the  Reformation  and  the  Reformers,"  has  re- 
peated without  any  proof  the  threefold  charge 
against  the  Archbishop.  Cranmer  indeed  ap- 
pears to  have  °  faltered  at  the  doctrine  of  transub- 
stantiation,  after  examining  a  .learned  preacher 
who  denied  it,  in  1539 ;  and  again,  upon  a  simi- 
lar occasion,  in  1541  ;  though  he  professed  the 
Romish  tenet,  till  the  conference  with  Ridley" 
led  him  wholly  to  disclaim  it,  and  gave  rise  to 
the  treatise  which  in  the  following  pages  is  again 
presented  to  the  publick.  An  original  letter, 
from  the  Archbishop  to  Sir  Thomas  Wriothes- 
ley,  is  in  the  State  Paper  Office,  (without  the 
date  of  the  year,  but,  by  the  date  of  the  letter 

"  Fox,  Acts  and  Mon. 

"  Strype,  Life  of  Cranmer,  B.  1.  ch.  18. 

•  Ibid. 


CRITICAL    INTRODUCTION.  Ixxiil 

which  it  describes,  evidently  written  imme- 
diately after  the  receipt  of  it  in  Sept.  1540,) 
in  which  the  aversion  of  Cranmer  to  the  Church 
of  Rome  is  undisguised. 

"  p  Maister  Wrythiosley, 
*'  After  my  right  harty  recoiiiendations,  theis 
be  to  signifie  vnto  you  that  I  have  receyved  out 
of  the  realme  of  Pole  lettres  from  Dantiscus, 
busshope  of  Varinien.  who  was  many  yeres  the 
kynge  of  Pole  his  ambassadour  vnto  the  empe- 
rour  the  same  tyme  that  I  was  the  kyng  our 
master  his  ambassadour ;  in  whome  I  founde  at 
that  tyme  grete  humanitie  and  feithfulnes  ;  and, 
as  I  coude  perceyve,  an  hart  he  had  to  serve 
the  kyngs  majestic  our  master,  as  if  he  had  been 
his  own  subjecte ;  and  as  lovyngely  he  intreated 
me,  as  if  he  had  been  my  own  brother,  notwith- 
sandynge  that  we  were  of  two  contrary  jugements  ; 
for  he  was  a  meer  papiste.  Nevertheles,  he  wold 
heare  me  diligently,  and  patiently,  to  say  al  my 
mynde  concernynge  the  busshope  of  Rome,  and 
seemed  many  times  to  condescend  vnto  my  juge- 
ment,  and  to  alowe  the  same.  Howbeit,  after 
he  came  home  into  his  own  contray,  and  had  ij 
busshoprycks  gyven  vnto  hym,  Jordanus  conver- 
siis  est  retrorsum :  for  he  returned  agayne  holly 

P  Directed,  To  my  loving  ffrend  S"*  Thomas  Wrythisley, 
Secretary  vnto  the  Kyng's  Majestic. 


Ixxiv  HISTORICAL    AND 

adpapis7num.  And  now  they  say,  that  he  is  the 
gretest  persecutor  of  Godd's  worde  that  is  in  all 
the  lande  of  Pole ;  and  you  may  perceyve  by 
his  lettre,  (which  herewith  you  schal  receyve,) 
how  much  he  is  offended  with  me,  for  that  ac- 
cordynge  to  Godd's  worde  I  wrote  myselfe  in 
the  subscription  of  my  lettre,  ecclesie  Cantuarieny 
ministerum.  Now  syns  I  receyved  this  lettre,  I 
haue  been  moch  inquieted  therwith,  consider- 
ynge  what  haynous  rumors  by  myschevous 
tongues  be  spred  into  so  farr  contrays  of  the 
kyng's  majestic,  which  wolde  make  any  true  and 
lovynge  subject's  harte  to  blede  in  his  body  to 
heare  or  reade  of  his  Prince.  And  bycause  you 
sholde  the  better  perceyve  the  same,  I  haue  sent 
you  Dantiscus'  own  letter,  interlined  in  places 
most  notable  concernyng  that  matter;  desier- 
ynge  you  to  declare  the  same  to  the  kyng's 
highnes  at  conuenient  oportunitie,  and  to  knowe 
his  pleasure  whether  I  shall  make  any  answere 
vnto  the  said  Dantiscus,  and  what  answer  I 
schal  make :  for  the  matter  is  of  such  import- 
ance, that  I  dare  not  presume  to  make  a  slender 
aunswer  vpon  myn  own  heade.  Nevertheles,  I 
thynke  it  not  good  to  open  this  matter  vnto  the 
kyng's  grace  vntyl  he  be  wel  recouered  of  his 
disease,  which  I  pray  God  shortely  to  put  away, 
lest  perad venture  it  myght  trouble  and  move  his 
grace,  and  rather  be  occasion  of  longer  conty- 
nuance  of  the  said  disease.    And  if  that  had  not 


CRITICAL    INTRODUCTION.  IxXV 

been,  I  wolde  haue  come  to  the  Courte  this  day 
my  selfe,  but  I  thought  it  veray  evyl  that  any 
person  or  matter  sholde  at  this  present  disquyete 
his  grace.  Wherefore  I  referr  vnto  your  wise- 
dome  to  breake  this  matter  vnto  his  grace  at 
such  tyme  as  you  schal  thynke  most  expedient, 
ffrom  Lamhith  this  saynt  Mathies  day. 
*'  Your  assured, 

**  T.  Cantuarien." 

The  original  letter  of  Dantiscus,  sent  with 
the  preceding,  is  in  the  same  repository,  but  is 
in  a  perishing  state.  It  is  dated  **  ex  arce  nos- 
tra Heilsberg.  prima  Septembris  1540."  It  is 
written  with  strong  animadversion  upon  obvious 
occurrences  in  England  in  that  year,  and  with 
the  following  prophetical  application  as  it  were 
to  Cranmer :  "  Tu  tamen  ne  te  irvpa'^ov  juopoc 
occupet,  quum  ea  sint  apud  vos  tempera,  quae 
nulla  prius  in  orbis  Christiani  regione  fuerunt 
unquam,  caveas."  The  passage  is  underlined 
by  Cranmer,  and  over  the  Greek  words  are 
written  by  him  salamandre  fatiim.  Part  of  ano- 
ther sentence,  underlined  also  by  the  Archbi- 
shop, which  is  much  decayed,  is  too  curious  to 
be  omitted :  "  Tot  scilicet  bonorum  Ecclesiee 
di[reptiones,  qu.] — quodque  magis  hlc  omnes 
in  admiracionem  ac  detestacionem  inducit,  tot 
conjugiay  tot  que  conti^a  omnes  cum  humanas  tum 
etiam  divinas  leges  repudia,  quae  tamen,  quamvis 


IxXvi  HISTORICAL    AND 

passim  hie  in  vulgus  sparsa  pro  veris  habentur, 
apud  me  adhue  sunt  ambigua."  Here  is  an 
evident  allusion  to  the  ''  frequency  of  divorces, 
which  at  that  time  prevailed.  And  presently 
there  is  an  apparent  reference  to  the  marriage 
of  the  King;  *'  de  insigni  ad  te  conjugio  scrip- 
serim." 

So  much  for  this  curious  correspondence, 
so  near  the  time  too  when  the  King,  instead  of 
promoting  the  Reformation,  had  been  retracing 
his  steps ;  and  when  Gardiner  had  been  active 
in  framing,  and  successful  in  establishing,  the 
merciless  Act  of  the  Six  Articles.  This  Act 
Cranmer  had  opposed.  Dr.  Lingard  thus  re- 
lates the  opposition:  '*  On  the  second  day  the 
king  himself  came  down  to  the  house,  and 
joined  in  the  debate  :  to  resist  the  royal  theolo- 
gian required  a  degree  of  courage  unusual  in 
the  prelates  of  that  day :  and  Cranmer  and  his 
colleagues,  who  had  hitherto  led  the  opposition, 
now,  with  the  exception  of  the  bishop  of  Salis- 
bury, owned  themselves  vanquished  and  con- 
vinced by  the  superiority  of  his  reasoning  and 
learning.  On  the  authority  of  Fox  we  are  told 
that  the  Archbishop  persisted  in  his  opposition 
to  the  last:  (Fox,  ii.  372.  Burnet,  i.  258.)  but 
this  statement  not  only  seems  irreconcilable  with 
the  Journals,  but  is  contradicted  by  the  express 
assertion  of  one  of  the  lords  who  were  present. 

V 

"i  Strype,  Life  of  Cranmer,  B.  1.  ch.  SO. 


CRITICAL    INTRODUCTION.  Ixxvii 

'  Notwithstanding  my  lord  of  Canterbury,  my 
lord  of  Ely,  my  lord  of  Salisbury,  my  lords  of 
Worcester,  Rochester,  and  St.  Davyes,  defended 
the  contrary  a  long  time,  yet  finally  his  highnes 
confounded  them  all  with  goodlie  learning.  York, 
Durham,  Winchester,  London,  Chichester,  Nor- 
wiche,   and  Carlisle,  have  shewed   themselves 
honest  and  well  learned  men.     We  of  the  tem- 
poralty  have  been  all  of  one  opinion  ;   and  my 
lord  chancellor  (Audley)  and  my  lord  privy  seal 
(Cromwell)  as  good  as  we  can  devise.     My  lord 
of  Canterbury  and  all  his  bishops  have  given 
their  opinions,  and   have  come  in  to  us,  save 
Salisbury,   who   yet   continueth   a    lewd  fool.' 
Cleop.  E.  V.  p.  128."  Hist,  up  supr.  vol.  6.  p.  381. 
The  preceding  extract  is  part  of  the  letter  copied 
from  the  manuscript  by  the  accurate  Strype, 
and  printed  in  the  Appendix  to  his  Life  of  Cran- 
mer,   No.  XXVL  though  Dr.  Lingard  has  not 
noticed  it ;  where  it  is  observable  that  the  letter 
is  "  without  any  name  subscribed,'"  which  also  Dr. 
Lingard  has  suppressed  ;  so  that  instead  of  being 
written  by  one  of  the  lords  present  at  the  debate, 
it  may  have  been  the  exaggerated  communi- 
cation of  any  friend  to  the  papal  cause,  in  the 
way  of  news,  as  indeed  it  seems  to  be;   for  it  ' 
begins,    *'  And   also   72ewes  here,    I    assure  you 
never  prince  shewed  himself  so  wise  a  man,  &c. 
as  the  King  hath  done  in  this  parlyment ;"  (which 
in  Dr.  Lingard's  extract  is  omitted ;)  and  pro- 


IxXviii  HISTORICAL    ANO 

bably  was  gathered  from  the  report  of  some  lord 
who  had  been  present.  In  relating  a  publick 
circumstance,  whether  orally  or  by  letter,  whicli 
succeeds  according  to  our  wish,  nothing  is  more 
common  than  to  identify  ourselves  with  the 
promoters  of  it.  *'  '  Great  triumphing,"  says 
Strype,  '*  was  now  on  the  papists'  side  as  ap- 
pears by  this  letter."  He  calls  the  news  in  this 
letter,  however,  *'  '  a  flying  report."  The  letter 
also,  I  have  observed,  is  anonymous ;  and  still 
it  conceals  the  strenuous,  the  noble  opposition 
made  to  it  by  Cranmer ;  still  it  affirms,  what  is 
not  true,  that  the  bishop  of  Salisbury  alone  per- 
sisted in  refusing  his  assent,  and  that  the  Arch- 
bishop of  Canterbury  with  the  bishops  who  have 
been  already  named  of  his  opinion  "  came  in"  to 
the  opposing  party,  when  the  '  bishop  of  Wor- 
cester, as  well  as  the  bishop  of  Salisbury,  rather 
than  conform,  resigned  his  bishoprick ;  and  still 
it  coldly  talks  of  the  debate,  in  general  terms, 
of  having  continued  only  a  long  time,  when  as 
Fox  has  stated  the  fact,  and  as  Lord  Herbert, 
and   Burnet,    and   Strype,    and    even   Collier, 

^  Strype,  Life  of  Cranmer,  B.  1.  cli.  19. 

•  Ibid. 

*  Lord  Herbert,  p.  449.  Burnet,  i.  p.  266.  Strype,  Life  of 
Cranmer,  B.  1.  ch.  19.  and  Dr.  Lingard  himself;  "  Latimer, 
and  Shaxton,  the  bishops  of  Worcester  and  Salisbury,  who  by 
the  intemperance  of  their  language  had  given  offence,  resigned 
th^ir  sees.  The  French  ambassador  says,  that  both  refused 
iheir  assent."     Hist.  vol.  6.  p.  381. 


CRITICAL    INTRODUCTION.  Ixxix 

have  repeated  it,  *'  "  Cranmer  for  three  days  to* 
gether  in  the  open  assembly  opposed  these  Articles 
boldly ;'  and  when  even  the  second  edition  of 
Sanders  has  admitted  the  "  longam  d'lfficilemque 
alter catiomiri'  in  parliament  upon  the  subject, 
after  the  first  edition  (like  the  anonymous  wri- 
ter of  the  present  letter)  had  conceded  only 
"  diu  multumque  dispiitatum."  But  the  Roman- 
ists have  ever  aimed,  in  reciting  the  circum- 
stances of  the  Six  Articles,  to  fix  upon  the 
memory  of  Cranmer  the  stain  of  a  judgment 
slavishly  prostituted  to  the  will  of  the  king. 
"  "^  There  was  no  abject  compliance,"  says 
Phillips,  "  to  which  he  did  not  let  himself 
down,  to  flatter  the  passions  of  Henry  VIII.  and 
to  secure  his  own  credit,  &c.  In  consequence 
of  this  abandoned  turn  of  mind,  he  subscribed  to 
the  six  famous  Articles,  which  contain  so  many 
points  in  which  the  Reformers  disagree  with  the 
ancient  doctrine,  though  he  disbelieved  them 
all."  Here  the  archbishop  is  introduced  assent- 
ing in  a  manner,  which  has  been  invented  by 
the  slanderer  :  for  ^  subscription  to  these  Articles 

"  Lord  Herbert,  p.  448. 

"  Life  of  Cardinal  Pole,  vol.  ii.  p.  211. 

^  And  yet  Mr.  Butler  thus  expostulates  with  Dr.  Southey : 
"  Although  Cranmer  subscribed,  and  caused  his  clergy  to  sub» 
scribe,  the  Six  Articles,  the  third  and  fourth  of  which  enjoined 
celibacy  to  the'  clergy,  and  the  observance  of  the  vow  of  chas- 
tity, was  he  not  married,  and  did  not  he  continue  to  cohabit 


IXXX  HISTORICAL    AXD 

was  never  enjoined  at  all.  And  when  after  tlie 
second  day's  debate,  (a  second  day  is  admitted 
by  Dr.  Lingard,)  and  the  third  day  to  which  the 
question  was  adjourned  had  arrived;  Cranmer 
"  protested  against  the  bill,  though  the  king  de- 
sired him  to  retire,  since  he  could  not  consent  to 
it.  Dr.  Lingard  adds,  that  "  two  separate  com- 
mittees were  appointed,with  the  same  instructions 
to  each,  to  prepare  a  bill  in  conformity  with  the 
royal  suggestion.  One  consisted,  and  it  must 
appear  a  most  singular  selection,  of  three  converts 
to  the  cause,  the  prelates  of  Canterbury,  Ely, 

with  his  wife  ?  was  not  this  dissimulation  ?"  Book  of  the  Rom. 
Cath.  Church,  p.  216.  Let  Strype  answer  Mr.  Butler:  "  The 
papist  writers  say,  Cranmer  opposed  the  Six  Articles,  because 
himself  was  a  married  man,  and  so  it  would  touch  him  close  : 
but  it  is  plain  that  there  were  other  of  these  Six  Articles,  which 
he  utterly  disliked ;  and  especially  he  abhorred  the  rigorous 
penalty  of  the  Act.  But  hereupon  he  privately  sent  away  his 
wife  into  Germany  among  her  friends."  Life  of  Cranmer,  b.  i. 
eh.  19.  Hear  also  the  belief  and  assertion  of  Lord  Herbert : 
"  It  appears  not  what  arguments  Cranmer  used :  only  I  find 
the  king  sent  to  him  for  a  copy  of  them,  and  misliked  not  his 
freedom,  as  knowing  all  he  spake  was  out  of  a  sincere  inten- 
tion, though  some  thought  he  had  a  private  interest  as  being  a 
married  man ;  though,  fearing  this  law,  he  sent  away  his  wife 
for  the  present  into  Germany,  &c."  Hist.  p.  4i8.  As  to  sub- 
scriptions to  the  Act  in  question,  they  are  the  gratuitous  appen- 
dages to  it  of  Mr.  Phillips  and  Mr.  Butler.  The  Clergy  were 
enjoined  by  the  Act  to  read  it  in  their  churches  once  a  quarter, 
but  they  were  never  required  to  subscribe  to  it. 

*  **  The  king  desired  the  archbishop  to  go  out  of  the  House, 
since  he  could  not  give  his  consent  to  the  Bill ;  but  he  humbly 


CRITICAL    INTRODUCTION.  Ixxxi 

and  St.  David's ;  and  the  other,  of  their  warm- 
est opponents,  the  bishops  of  York,  Durham, 
and  Winchester."  Hist.  vol.  6.  p.  382.  Has 
Dr.  Lingard,  then,  never  observed  that,  in  com- 
mittees of  the  lords  and  commons  upon  extraor- 
dinary questions,  both  enemies  and  friends  of  the 
point  at  issue  are  found  ?  And  can  Dr.  Lingard 
call  Cranmer  a  convert  to  a  cause,  which  he  waited 
for  opportunity  only  again  to  oppose  1  Of  these  very 
six  Articles  the  archbishop  himself  afterwards 
brought  in  a  bill  to  mitigate  the  penalties.  For 
what  the  three  converts,  as  Dr.  Lingard  calls  them, 
had  proposed  as  a  committee^,  v/as  rejected. 
His  most  impartial  biographer  shall  relate  the 
subsequent  proceeding.  **  ^  This  ivas  a  bold  at' 
tempt,  and  drew  on  him  the  whole  force  of  oppo- 
sition. The  bishops  of  Rochester  and  Hereford, 
who  had  promised  to  assist  him,  gave  way,  as 
the  debate  grew  warm ;  and  begged  him  to  fol- 
-"low  their  example.  It  was  in  vain,  they  told 
him,  to  persist :  he  could  not  benefit  his  cause ; 
Btit  he  might  ruin  himself.  The  archbishop, 
with  that  spirit  which  he  always  exerted  where 
religion  vv^as  concerned  ^  declared  himself  care- 
less of  any  consequences.   His  perseverance  had 

excused  himself;  for  he  thought  he  was  bound  in  conscience  to 
stay  and  vote  against  it."     Burnet,  vol.  i.  p.  258. 

^  Gilpin,  p.  81. 

''  See  Collier,  vol.  ii.  p.  201. 

f 


IXXXii  MIsrORICAL  AND 

an  effect  which  he  durst  not  have  hoped  for. 
The  laity  were  entirely  exempted  from  the  pe- 
nalties of  the  act ;  and  the  clergy  were  in  no 
danger,  till  after  the  third  conviction.  The  pri- 
mate obtained  also  that  no  offences  should  be 
cognizable,  after  they  had  lain  dormant  a  year. 
It  is  not  improbable,  that  he  was  indebted  for 
this  victory  to  the  '  book,  which  he  had  sent  to 
the  king ;  the  rigour  of  whose  opinions  it  might, 
in  some  degree,  have  qualified." 

To  the  charges  which  have  been  brought 
against  the  archbishop  for  his  conduct  in  the 
condemnations  of  Joan  Bocher  or  Bourchier, 
and  George  Van  Parris,  as  hereticks,  we  proceed 
with  sorrow ;  as  recalling  circumstances  in  our 
history,  and  in  the  history  of  Cranmer,  truly 
painful.  For  the  burning  of  the  former,  usually 
called  Joan  of  Kent,  Cranmer  is  said  to  have 
contended  with  the  young  king,  who  argued 
against  it:  *'  the  objection  was  solved  by  the 
example  of  Moses,  who  had  condemned  blas- 
phemers to  be  stoned ;  and  the  king  with  tears 
put  his  signature  to  the  warrant."  Lingard, 
Hist.  vol.  7.  p.  101.  It  has  been  usual  to  leave 
Cranmer  in  the  present  deplorable  scene  with- 
out any  strong  effort  of  defence.  Strype,  who 
in  his  Life  of  the  Archbishop  retires  as  it  were 

•  Burnet,  vol.  i.  p.  265.  "  Cranmer  went  about  that  which 
the  king  had  comwianded,  and  made  a  book  of  the  reasons  that 
led  him  to  oppose  the  Six  Articles,"  &-c. 


CRITICAL    INTRODUCTIOX.  Ixxxiu 

from  the  attempt,  resolved  afterwards,  in  his 
Ecclesiastical  Memorials,  not  thus  to  "  desert 
the  primate  in  his  utmost  need."  Sir  John 
Hay  ward,  in  his  Life  and  Reign  of  Edward  VI. 
had  said,  "  ^  that  Cranmer  was  violent  with  the 
king  by  persuasions  and  entreaties  to  seal  the 
warrant  for  Joan  Bocher ;  and  by  his  importu- 
nity prevailed  with  the  king,  who  told  the  arch- 
bishop, he  would  lay  the  charge  of  it  upon  him 
before  God  :" — and  then  he  adds  his  conjecture 
upon  this,  "  that  it  might  be  Cranmer's  impor- 
tunity of  blood,  by  which  that  woman  was  burnt, 
that  he  himself  afterwards  felt  the  smart  of 
fire." — To  these  remarks  Strype  replies :  '*  ^  This 
passage,  whether  it  be  true  or  no,  I  cannot  tell. 
The  king  mentions  nothing  of  it  in  his  Journal, 
only  that  she  was  burnt  for  her  obstinacy  in  her 
heresy.  And  the  character  is  utterly  disagree- 
ing from  Cranmer's  spirit.  For  none  was  more 
tender  of  blood  than  he ;  none  more  pitiful  and 
compassionate.  Nor  was  he  a  man  for  rigorous 
methods  and  violent  courses.  Indeed  Fox  men- 
tions, that  the  Council  put  Cranmer  upon  mov- 
ing the  king  to  sign  this  warrant :  which  was  a 
sign  he  had  no  great  forwardness  to  it  himself. 
And  in  obedience  to  them  he  did  labour  with 
the  king  about  it,  and  obtained  it.     And  though 


Eccl.  Memorials,  vol.  ii.  p.  473. 
Ibid. 

f2 


IxXXiv  HISTORICAL    AND 

he  did  this,  it  neither  argued  violence,  nor  impor- 
tunity  for  blood.  For  as  he  was  not  present  at 
her  condemnation,  as  appears  by  the  Council- 
Book,  so  he  may  be  concluded  to  have  had  no 
desire  of  her  death,  though  the  warrant  by  his 
means  was  signed  for  her  execution.  His 
thoughts,  I  am  apt  to  think,  were,  that  this  fear 
of  death,  which  she  saw  so  near,  might  serve  to 
reclaim  her  from  her  error,  when  his  and  other 
learned  men's  reasonings  with  her,  being  both 
ignorant  and  obstinate,  were  ineffectual."  Dr. 
Lingard  notices  the  next  victim,  Van  Parris,  a 
'  Dutchman,  and  a  surgeon  in  London,  without 
any  aggravation  ;  unlike  the  historian,  whom  he 
sometimes  follows,  who,  in  order  to  heap  re- 
doubled shame  upon  his  memory,  has  intro- 
duced the  archbishop  as  resorting  to  the  king 
with  the  same  importunity  for  the  punishment 
of  Van  Parris,  as  he  had  for  Joan  Bocher,  and  as 
if  they  had  both  suffered  together ;  when  be- 
tween their  respective  condemnations  there  was 


'  There  were  in  several  parts  of  England  many  Anabaptists, 
as  this  Dutchman  is  said  to  have  been,  who  had  left  their  homes 
in  Holland,  and  in  Germany,  on  account  of  their  tenets.  Of 
these  tenets  Burnet  has  given,  in  the  case  of  Van  Parris,  some 
account.  Hist.  Ref.  vol.  ii.  p.  111.  A  very  full  account  is  to 
be  found  in  the  proceedings  against  Giles  Vanbellar,  ano- 
ther Dutchman,  who  abjured  them,  in  the  MS.  Register  of 
Edward  (Lee)  Archbishop  of  York,  under  the  year  1534. 
Reg.  Prerog.  Off.  York, 


CRITICAL    INTRODUCTION.  IXXXV 

an  interval  of  two  years  :  "^  Whereas  the  young 
king,"  Phillips  says,  "  shewed  a  reluctance  to 
sign  the  warrant  foi^  the  execution  of  these  wretches ^ 
one  of  whom  was  more  a  bedlamite  than  a  here- 
tick,  Cranmer  solved  his  scruples,  and  prevailed 
on  him  to  put  his  hand  to  it."  Of  such  inter- 
ference by  Cranmer,  at  the  time  when  Van  Parris 
really  suffered,  there  is  no  notice  in  the  Journal 
of  Edward ;  as  of  such  interference  also  there  is 
none  in  the  case  of  Bocher.  But  Dr.  Milner 
appeals  to  B  urnet,  as  testifying  the  alleged  cruelty 
of  Cranmer  alike  to  Bocher  and  Van  Parris. 
And  indeed  Burnet  has  misled  this  learned  Ro- 
manist, and  others,  by  the  inaccuracy  of  his  state- 
ment subjoined  to  instruments  copied  from  the 
register  of  Cranmer  in  the  Lambeth  library. 
Burnet  must  have  entrusted  the  labour  of  copy- 
ing to  some  ^  unskilful  hand.  He  himself  would 
never  have  printed  (as  in  the  Records,  No.  35. 
illustrating  his  second  volume  of  the  History  of 
the  Reformation,  it  is  printed)  "  Serinof actus  regi^ 
&c."  when  the  real  words  in  the  Register  are 
*'  Certijicatorium  factum  regi,  &c."  It  is  in  fact, 
the  necessary  certificate  of  the  sentence  passed 
upon  Bocher,  and  again  recited  in  the  case  of 

e  Life  of  Cardinal  Pole,  vol.  ii.  p.  209. 

"*  Even  the  reference  to  the  entries  in  the  Register,  and  a 
date,  here  mentioned  by  Burnet,  are  not  correct.  The  true 
date  is  April  7.  1551.  The  folia  in  the  Register  are  74,  75,  and 
78,  79. 


IXXXvi  HISTORICAL    AND 

Van  Parris,  in  obedience  to  the  Act  which  had 
been  passed  at  the  beginning  of  this  reign,  that 
"  the  courts  of  Bishops  and  all  their  processes 
should  be  carried  on  in  the  King's  name,  as  in 
the  other   courts    of  law."     And    therefore    in 
these  cases  the  words  are,  '*  Vestrse  Regise  sub- 
limitati,  &c.  dictam  Heereticam  rel'mquimus,  &c." 
and  "  Vestrse  Regise   sublimitati,   et  potentise 
brachii  vestri  secularis,  dictum  Hsereticum  7^elm- 
quimus,  et  tradimus,  animadversione  vestra  Regia 
puniendum,  &c."     Now,  because  Burnet,  speak- 
ing of  the  case  of  Van  Parris,  says  that  the  pro- 
cess and  sentence,    '*  together  with  a  petition  im- 
ploring the  ed-ecution  thereof,  and  the  assistance  of 
the  secular  power ,"  are  the  same  as  in  the  case  of 
Bocher :  therefore  the  legal  form,  leaving  the 
convict  to  the  disposal  of  the  king,  in  which  there 
is  no  imploration  except  that  of  blessing  upon  the 
reign  of  Edward,  has  been  converted  into  the 
stain  of  importunity  for  blood  in  the  character 
of  the  principal  judge.     The  word  petition  must 
have  been  adopted  by  Burnet,  or  by  him  who 
gave  him  the  copy  of  the  instruments,  in  the 
forensick  meaning  of  the  address  to  one  having 
jurisdiction  or  authority ;  for  the  instruments  ex- 
hibit no  entreaty  whatever,  no  desire  of  assistance, 
but  simply  state  the  process  and  the  sentence, 
(as  was  requisite,)  and  leave  the  punishment  to 
the  power  and  the  direction  of  the  king.     With- 
out this   explanation,    the  enemy  of  Cranmer 


CKITICAL    INTHODSCTJON.  IxXXVil 

might  still  **have  advantage  against  him;"  with 
it,  the  charge  deduced  from  Burnet,  as  by  Dr. 
Milner,  is  refuted. 

The  intelligence  brought  to  the  Archbishop, 
upon  the  accession  of  Mary  to  the  throne,  that 
the  Roman  catholick  service  had  been  performed 
in  his  church  at  Canterbury,  has  drawn  from 
the  pen  of  Dr.  Lingard  the  following  statement 
of  the  consequences.     The  intelligence  added, 
''  that  by  strangers  this  innovation  was  supposed 
to  have  been  made  by  Cranmer's  order,  or  with 
his  consent ;  and  that  a  report  was  circulated  of 
his  having  offered  to  celebrate  mass  before  the 
queen.  Cranmer  hastened  to  refute  these  charges 
by  a  publick  denial ;  and  in  a  declaration  which, 
while  its  boldness  does  honour  to  his  courage, 
betrays  by  its  asperity  the  bitterness  of  his  feel- 
ings, asserted  that  the  mass  was  the  device  and 
invention  of  the  father  of  lies,  who  w^as  even 
then  persecuting  Christ,  his  holy  word,  and  his 
church  ;  that  it  was  not  he,  the  Archbishop,  but 
a  false,  flattering,  lying,  and  deceitful  monk, 
who  had  restored  the  ancient  worship  at  Can- 
terbury ;  that  he  had  never  offered  to  say  mass 
before  the  queen,  &c.     Of  this  intemperate  de- 
claration several    copies  were  dispersed,    and 
publickly  read  to  the  people  in  the  streets." 
Hist,  ut  supr.  vol.  7.  pp.  185,   186.     But  the 
whole  truth  is  not  told.     The  declaration  was 
certainly  drawn  with  a  view  to  pubHck  use ;  and 


IxXXViii  HISTORICAL    AND 

was  submitted  by  Cranmer  to  Scory,  who  had 
been  bishop  of  Chichester,  for  the  advantage  of 
his  private  and  friendly  consideration.  Of  this 
incomplete  paper  Scory  indiscreetly  gave  co- 
pies ;  one  of  which  was  read  in  Cheapside ;  and 
many  were  subsequently  dispersed ;  but  with- 
out the  knowledge  or  consent,  on  the  contrary 
to  the  great  mortification,  of  the  Archbishop. 
For  being  summoned  before  the  Council,  and 
asked  if  he  was  the  author  of  the  declaration, 
he  answered,  that  certainly  he  was ;  but  that  he 
was  very  sorry  to  find  the  paper  had  gone  from 
him  in  such  a  manner,  as  he  had  resolved  to 
enlarge  it  in  many  respects,  and  to  aflSx  it,  with 
his  hand  and  seal  to  it,  to  the  doors  of  the 
churches  in  London.  This  reply  before  the  Privy 
Council  was  made  on  the  8th  of  Sept.  1553, 
when,  Burnet  and  others  say,  the  Archbishop 
was,  contrary  to  all  expectation,  dismissed.  It 
was  on  that  day,  however,  that  the  Council  re- 
solved to  commit  the  Archbishop  to  the  Tower 
upon  the  charge  of  treason,  *'  ^  aggravated  by 
spreadinge  aboute  seditious  bills  movinge  tu- 
multes  to  the  disquietnes  of  the  presente  state." 
Not  a  single  bill  is  Cranmer  known  to  have  dis- 
persed. To  the  injudicious  zeal  of  his  friend 
the  alleged  mischief  is  to  be  attributed.  At  the 
close  of  the  Latin  version  of  the  declaration, 

'  Extracts  from  the  Privy  Council  Book,  Archaeolog.  vol. 
xviii.  cited  by  Dr.  Lingard. 


CRITICAL    INTRODUCTION.  Ixxxix 

published  in  1554,  it  is  there  said,  **  ""  Lecta 
public^  Londini  in  vico  mercatorum  ab  amicOy 
qui  clam  autogTapkum  surripuerat,  5.  Sejjt.  Anno 
Dom.  1553."  Valerandus  Pollanus  republished 
it,  in  1554 ;  though  Burnet  and  Strype  have 
overpassed  the  circumstance.  The  English  co- 
pies were  probably  called  in  and  destroyed.  Of 
the  reprint  in  1557  by  the  English  exiles  a  copy 
yet  exists  among  Fox's  collections  in  the  °  Har- 
leian  manuscripts,  (No.  417.)  to  whom  it  was 
sent  by  Grindal,  afterwards  archbishop  of  Can- 
terbury ;  and  in  that  part  of  the  written  narra- 
tive, which  names  it,  there  is  a  marginal  direc- 
tion by  Grindal,  "  it  is  goode  that  the  letter  it 
selfe  be  lette  in :  the  copie  of  it  in  prynte  is 
annexed ;"  which  is  a  single  duodecimo  leaf.  In 
it  the  religion  of  the  former  reign  is  nobly 
owned ;  and  a  vindication  both  of  the  Reforma- 
tion, and  of  Cranmer  himself,  proposed.  And 
what  wonder,  if  in  it  there  be  also  an  "  asperity 
which  betrays  the  bitterness  of  his  feelings  ?" 
The  false,  flattering,  lying,  and  dissembling  monk, 
who  caused  the  mass  to  be  set  up  at  Canterbury 
without  his  advice  or  counsel,  was  Thornden, 
prebendary  of  Canterbury  and  suflragan  bishop 
of  Dover,  who  had  lived  in  his  family,  and  with 
whom  he  used  to  converse  most  familiarly ;  and 
was  one  of  several  dissembling  monks  whom  Cran- 
mer had  unfortunately  selected,  or  permitted  to 

"*  Burnet,  ii.   Records,  p.  250. 


XC  HISTORICAL    AND 

be  selected,  from  the  dissolved  priory  of  Christ 
Church,  Canterbury,  into  his  cathedral,  and 
who  were  joined  with  Thornden  in  a  wicked 
confederacy  against  him.  If,  upon  witnessing 
this  new  act  of  baseness  by  the  leading  monk, 
Cranmer  had  shewn  no  asperity,  I  should  have 
marvelled  at  the  tameness  which  allowed  the 
usurpation  of  his  authority  to  pass  unrepre- 
hended.  The  recollection,  probably,  of  the  ill 
choice  which  had  been  made  of  ^  other  worth- 

p  Besides  Thornden,  who  had  been  a  monk  of  Christ  Church, 
I  am  compelled  to  name  Mills,  and  Parkhurst,  and  Gardiner, 
who  also  had  been  of  the  same  monastick  body,  and  were 
transferred  to  prebends  in  the  new  foundation.  Whether  Wil- 
loughby  and  Sentleger,  who  were  also  of  the  first  prebendaries, 
had  been  monks,  I  know  not.  These  six  were  all  concerned  in 
the  conspiracy  against  Cranmer.  Indeed  Strype  has  said  that 
^^  for  the  most  part,  the  prebendaries  of  Canterbury  were  at  that 
time  addicted  to  the  pope  and  the  old  superstitions."  Life  of 
Cranmer.  B.  i.  chapters  26,  and  27  ;  where  the  above  conspi- 
rators and  their  proceedings  are  named,  and  their  base  ingra- 
titude as  well  as  their  false  accusations  exposed  ;  together  with 
the  confessions  of  their  guilt ;  their  supplications  to  the  arch- 
bishop for  pardon,  and  to  the  king  for  release  from  confine- 
ment ;  and  the  conduct  of  the  Archbishop  towards  them,  "  be- 
ing a  man  that  delighted  not  in  revenge."  The  meanness  of 
guilt  is  also  very  observable  in  their  confessions  and  submis- 
sions. Strype's  Cranm.  Appendix,  No.  33.  It  is  apparently 
to  this  transaction  of  the  late  monks  of  Canterbury  that  an 
eloquent  allusion  is  made,  in  a  publication  not  many  years  after 
the  event :  "  Did  ever  those  papists,  whose  lives  were  spared 
by  good  byshop  Cranmer's  meanes,  who  were  brought  up,  who 
were  defended,  who  were  advanced,  who  were  sheelded  from 


CRITICAL    INTRODUCTION'.  XCl 

less  characters  from  the  monks  of  Christ  Church, 
might  also  renew  the  bitterness  of  his  feelings. 
*•  Many  of  the  members  of  the  new  foundation 
he  had  himself  preferred,  and  to  many  of  them 
was  a  kind  friend.  The  expression  is  too  strong 
to  be  mistaken  ;  and  however  Dr.  Lingard  may 
deny  the  practice  of  other  ''  immoralities,  as- 
cribed to  the  monks  of  Christ  Church  by  several 
writers  ;  of  the  sins  of  falsehood  and  ingratitude 
towards  the  benefactor  whom  they  surrounded 
he  will  allow  some  to  be  guilty. 

But,  amongst  the  many  partialities  of  Dr.  Lin- 
gard ,  none  can  be  more  revolting  than  his  pretence, 
by  way  of  contrast  to  the  character  of  Cranmer, 
of  an  unpersecuting  temper  in  Gardiner  and  of 
a  mild  demeanour  in  Bonner;  men,who  have  been 
hitherto  regarded  with  national  disgust,  and  of 
whom  the  mention  in  the  pages  of  Dr.  Lingard 
disclaims  as  it  were  the  notice  of  them  as  per- 
secutors, either  in  combination,  or  apart.  *'  With 
whom  the  persecution  under  Mary  originated, 
is  a  matter  of  uncertainty.     By  the  reformed 

harme  and  perill  by  him,  once  requite  hym  with  one  drop  of 
kyndnesse?  And  yet  they  spake  hym  faire  in  hys  prospe- 
ritie !"  A  Warning  against  Papists,  &c.  sign.  L.  3.  b.  The 
behaviour  of  Cranmer,  upon  the  present  occasion,  "  who  was 
gentle  even  to  excess,"  is  also  recited  by  Burnet,  iii.  p. 
110. 

•J  Strype,  Life  of  Cranm.  B.  1.  ch.  26. 

■■  Hist,  ut  supr.  vol.  6.  p.  346. 


XCU  HISTORICAL    AND 

writers  the  infamy  of  the  measure  is  usually 
allotted  to  Gardiner,  more,  as  far  as  I  can  judge, 
from  conjecture  and  prejudice,  than  from  real 
information.     The  charge  is  not  supported  by 
any  authentic  document :  it  is  weakened  by  the 
general  tenor  of  the  chancellor's  conduct."  Hist, 
ut  supr.  vol.   7.   p.  259.     And  whom  has  Dr. 
Lingard  introduced  to  bear  him  out  in  the  pre- 
tence of  Gardiner's  innocence  ?   The  Jesuit  Per- 
sons, or  Parsons,  who   was  one   of  Cranmer's 
slanderers ;  an  Englishman  who  dishonourably 
left  his  own  country,  and  became  a  Romanist ; 
and    from    the    pope    obtained  leave    to    esta- 
blish a  seminary  at   Rome,  in  which  English 
students   might    be   educated   to   act   as    mis- 
sionaries in  their  native  country  for  the  propa- 
gation of  the  Romish  faith.     But  Dr.  Lingard 
requires  *'  real  information,"  as  to  the  innocence 
or  guilt  of  Gardiner ;  which  is  a  demand  that 
cannot  be  too  highly  praised,  and  a  demand  that 
may  be  answered.     Sir  John  Harington,  whose 
literary  character  is  well  known,  and  who  has 
repeatedly  supplied  other  information  with  which 
Dr.  Lingard  has  enriched  his  pages,  has  left  an 
account  in  manuscript  of  the  treatment  which 
his  father  experienced,  while  a  prisoner  in  the 
Tower,  from  Gardiner,  who  pretended  to  be  his 
friend ;  and  of  the  opinion,  expressed  by  him, 
as  to  the  general  chai^acter  both  of  the  prelate. 


CRITICAL     INTRODUCTION.  XCiii 

and  of  the  times.  "  '  Gardiner  and  his  fellowes 
did  condemne  to  the  fyre  a  number  of  poore 
harmlesse  soules  that  profest  to  beleue  as  they 
were  taught  but  three  yeares  before : — which 
great  extremitye  was  part  the  cause  of  stirring 
vp  of  Wiat's  lysing,  for  which  many  Protestants 
were  greatly  troubled  :  among  others  my  father 
was  committed  to  the  Tower ;  and  there,  among 
other  thinges  he  wrote,  he  translated  TuUie  de 
Amicitia,  but  finding  Gardiner  as  he  thought  his 
heavie  freind  and  harkning  to  no  reason,  he 
wrote  a  ryme  to  him,  (in  which  kynde  if  I  were 
not  a  partiall  praiser,  I  would  say  he  was  equall 
to  the  best  of  those  tymes,)  one  stanza  whereof 
I  will  here  sett  downe,  that  charges  the  Bishop 
with  ingratitude : 

"  Your  chaunce  was  once  as  myne  is  now, 
To  keep  this  hould  against  your  will ; 
And  then  you  sware  you  knew  well  how, 
Though  pow  you  swarve  I  know  how  ill. 
But  thus  the  world  his  course  doth  passe : 
The  Priest  forgets  that  Clark  he  was  : 
And  you  that  then  cryde  Justice  still. 
And  now  have  justice  at  your  will, 
Wrest  justice  wrong  against  all  skill. 

**  This  and  much  more  to  the  like  effect  he 
wrote,  but  still  lay  in  the  Tower  for  his  labor ; 

•  Manuscript  in  the  Library  of  York  Cathedral,  No.  XVI. 
L.  5. 


XCiv  HISTORICAL    AND 

which  wrong,  infecting  his  Muse  with  some  ran- 
cor, he  prosecuted  him  with  his  penne  after  his 
death  that  persecuted  him  by  his  power  in  his 
life,  verefieng  the  old  saieng,  Scribit  in  marmore 
IcBsiis:  for  this  epitaph  I  found  in  a  book  of  my 
father's  of  his  owne  writing : 

"  Here  lye  the  bones  of  busy  Gardiner  dead, 

That  in  fine  yeares  spoild  more  good  lawes  and  lore, 
Than  two  great  kings,  with  all  the  witts  they  bred, 
Could  stablish  sure  in  forty  yeares  before  : 
The  Queen  beguild,  the  Lords  like  lymehounds  led, 
The  usurping  rule  of  Rome  he  did  restore, 
Burne,  head,  and  hang,  imprison,  vex,  and  spoile 
The  worthie  sort  of  this  declyning  soile. 

*'  Thus  generallie  did  all  the  Protestants  com- 
plaine  of  the  great  crueltie  in  Queen  Maries 
tyme/'     pp.  231,  2,  3. 

Sir  John  Harington  also  left  an  account,  which 
has  been  published  in  his  Catalogue  of  bishops, 
both  of  Gardiner  and  of  Bonner ;  in  which  the 
former  is  certainly  exhibited  as  an  object  of  less 
dread  and  detestation  than  the  latter.  *'  *  But," 
Sir  John  observes,  **  for  his  sharp  persecuting  or 
rather  revenging  himself  on  Cranmer  and  Ridley, 
his  too  great  cruelty  cannot  be  excused.  And 
the  plots  he  laid  to  entrap  the  lady  Elizabeth  ; 

'  Brief  View,  or  Catalogue,  ut  supr.  under  the  Bishops  of 
Winchester. 


CRITICAL    INTKODUCTION.  XCV 

his  terrible  hard  usage  of  all  her  followers ;  I 
cannot  yet  scarce  think  of  with  charity,  nor 
write  of  with  patience."  Yet  Sir  John  adds, 
that  he  had  heard  '*  some  as  partially  praise  his 
clemency,"  and  others  assert  "  that  Bonner  was 
more  faulty  than  he ;  and  that  Gardiner  would 
rate  him  for  it,  and  call  him  ass  for  using  poor 
men  so  bloodily.'"  Others  have  attempted  to  clear 
him  of  being  the  author  of  the  cruelties  in  the 
reign  of  Mary,  by  laying  the  blame  of  them 
upon  Cardinal  Pole.  Of  the  subtilty  of  his 
character  none  appear  to  have  doubted ;  and  to 
his  learning  all  have  yielded  their  testimony. 
Fox  proclaims  not  his  pride,  and  envy,  and 
cruelty,  without  mentioning  also  his  sharp  wit 
and  his  excellent  memory.  But  the  severest 
reflection  upon  him,  among  many  which  remain, 
is,  that  avarice  and  cruelty  were  the  chief  "  or- 
naments of  his  character. 

**  There  appears  to  be  reason  to  think,"  Mr. 
Butler  observes,  "  that  Mary's  bishops,  in  gene- 
ral, did  not  promote  the  persecution.  Little  blame 
seems  imputable  to  ""  Cardinal  Pole,  or  bishop  Tun- 

*  "  Avaricia  et  crudelitas,  ejus  erant  prcecipua  ornamenta." 
Account  of  Gardiner,  prefixed  to  D.  Nicolai  Ridleii,  Episc. 
Lend,  de  Coena  Dominica  Assertio,  &c.  Genev.  1556.  Epist. 
p.  6. 

"  Very  powerfully  it  has  been  remarked,  that  "it  ought  not 
to  create  surprise  that  Pole  should  have  found  advocates,  when 
such  characters  as  Bonner  and  Gardiner  have  had  their  apolo- 
gists.    Of  the  former  it  has  been  said  by  a  Catholick  historian 


XCvi  HISTORICAL    AND 

stal;  more  is  chargeable  on  Gardiner;  the  greatest 
part  of  the  odium  fell  on  Bo7iner.     Dr.  Lingard 

[him,  who  has  prefixed  the  name  of  Dodd  to  his  Church  His- 
tory,] that  he  acted  according  to  the  statutes  ;  which  is  a  mani- 
fest untruth :  for  he  began  to  persecute  the  Protestants  with 
the  utmost  rigour  before  the  revival  of  the  repealed  laws  ;  and 
even  after  their  re-enactment  he  exceeded  the  powers,  which 
were  vested  in  him,  by  taking  the  execution  into  his  own  hands, 
and  inflicting  cruel  and  illegal  punishments.  The  same  charge 
justly  lies  against  the  crafty  Gardiner,  of  whom  it  is  said  upon 
the  authority  of  the  Jesuit,  Robert  Parsons,  that  '  no  one  great 
man  in  that  government  was  further  off  from  blood  and  bloodi- 
ness, or  from  cruelty  and  revenge  ;  and  that  he  was  known  to 
be  a  most  tender-hearted  and  mild  man  in  that  behalf;  inso- 
much that  it  was  sometimes,  and  by  some  great  personages, 
objected  to  him  for  no  small  fault,  to  be  ever  full  of  compas- 
sion in  the  office  and  charge  that  he  bare  ;  yea,  to  him  espe- 
cially it  was  imputed,  that  none  of  the  greatest  and  most  known 
Protestants  in  queen  Mary's  reign  were  ever  called  to  account, 
or  put  to  trouble  for  religion."  Parsons's  Answer  to  Sir  Fran- 
cis Hastings,  as  quoted  by  Lingard,  vol.  vii.  p.  259.  '*  Upon 
this  testimony  of  an  apostate  and  traitor,  who  endeavoured  all 
that  in  him  lay  to  make  his  native  country  a  province  of  Spain, 
we  are  required  to  believe,  contrary  to  the  evidence  of  Gar- 
diner's contemporaries,  that  this  intriguing  and  versatile  church- 
man was  a  man  of  compassion,  and  adverse  to  persecution. 
Yet  it  is  a  known  fact,  and  the  historian  who  has  quoted  Par- 
sons as  a  voucher  for  Gardiner's  character,  could  not  but  know 
it,  that  with  this  ecclesiastick,  and  with  him  alone,  originated 
the  six  bloody  Articles,  &c.  and  that  the  butchery  of  the  two 
prelates,  Ridley  and  Latimer,  to  say  nothing  of  Cranmer,  was 
the  joint  deed  of  Gardiner  and  Pole,  &c."  The  Life  of  Lati- 
mer, prefixed  to  his  Sermons,  by  John  Watkins,  LL.D.  1824, 
p.  clxi. 


CRITICAL    INTRODUCTION.  XCvil 

suggests  some  observations,  which  render  it  very 
•probable,  that  neither  Gardiner  nor  Bonner  were 
'^quite  so  guilty  as  they  have  been  represented." 
Book  of  the  Rom.  Cath.  Church,  p.  207.  Of 
Gardiner  I  have  spoken.  The  tyranny  of  Bon- 
ner, and  his  exultation  over  the  victims  of  it, 
are  the  themes  of  several  publications  from  1541 
till  long  after  his  death ;  exclusively  of  what 
Fox  has  at  large  related  of  him.  Even  Phillips, 
the  biographer  of  Pole,  conceding  that  **  ^  a 
number  of  unhappy  persons"  (that  is,  protes- 
tants  in  the  reign  of  Mary,)  ''  ^  suffered  in  the 
diocese  of  London,  of  which  Bonner  was  bi- 
shop, who  is  repr^eseiited  as  the  chief  incendiary  of 
that  flamed  even  Phillips  has  offered  no  contra- 
diction to  this  especial  charge.     But  it  is  need- 

y  Life  of  Cardinal  Pole,  vol.  ii.  p.  216. 

*  I  will  here  advert  to  Dr.  Lingard's  account  of  the  Protes- 
tant martyrs  in  the  reign  of  Mary  :  "  After  every  allowance  it 
will  be  found,  that  in  the  space  of  four  years  almost  two  hundred 
'persons  perished  in  the  flames  for  religious  opinion."  Hist,  ut 
supr.  vol.  vii.  p.  285.  An  authentick  account  has  been  pre- 
served, which  Strype  has  printed,  (Eccl.  Mem.  vol.  iii.  Orig. 
Papers,  p.  291,)  of  the  number  of  those  who  were  burned,  in 
the  time  of  Mary,  for  religion  ;  and  of  the  places  where  they 
suffered.  The  gentle  relation  of  only  "  almost  two  hundred," 
which  the  pen  of  Dr.  Lingard  concedes,  miserable  to  relate,  is 
augmented  in  the  ^^  four  years,"  of  which  he  speaks,  to  "  two 
hundred  and  eighty -eight,  besides  those  that  dyed  of  famine  in 
sondry  prisons  :"  but  with  this  number  of  those  who  perished 
at  the  stake,  and  with  any  mention  of  those  who  perished  by 
famine,  thp  pages  of  Dr.  Lingard  are  not  stained. 


XCViii  HISTORICAL    AND 

less  to  cite  further  evidence.  When  Bonner  is 
named,  '*  who  knows  not  of  his  story?"  Who 
has  not  read,  that  from  him  Elizabeth,  at  her 
accession  to  the  throne,  '*  ^  turned  aside,  as  from 
a  man  polluted  with  blood,  who  was  a  just  ob- 
ject of  horror  to  every  heart  susceptible  of  huma- 
nity ?"  His  successor,  bishop  Grindal,  has  left 
another  exhibition  of  the  *'  real  information^ 
which  Dr.  Lingard  demands,  in  the  last  tribute 
which  was  paid  to  this  miserable  prelate.  Bon- 
ner had  been  excommunicated :  By  the  law 
therefore,  Grindal  says,  '*  ''  Christian  sepulture 
might  have  been  denyed  him.  But  we  thought 
nott  goode  to  deale  so  rigorouslye,  and  therfore 
permitted  him  to  be  buried  in  St.  George's 
church-yarde  ;  and  the  same  to  be  done  nott  in 
the  daye  solemnely,  butt  in  the  nighte  privilye : 
which  I,  and  some  other  with  whome  I  con- 
ferred, thought  requisite  in  that  person  for  two 
causes.  One  was,  I  hearde  that  diverse  his  po- 
pishe  cousins  and  frendes  in  London  assembled 
themselves,  entendynge  to  honor  his  funeralle  so 
moche  as  they  coude  :  of  which  honor  such  a  per- 
secutor was  nott  ivorthy^  and  speciallye  in  these 
dayes.  Another  was,  for  that  I  feared  that  the 
people  of  the  cittie,  (to  whom  Bo?mer  in  his  life  was 
odious,)  if  they  had  scene  flockynge  of  Papistes 

*  Hume,  Hist,  of  Eng.  and  Burnet,  vol.  ii.  374. 
"  Ellis's  Original  Letters,  ii.  p.  25 S. 


CRITICAL    INTRODUCTION.  XCIX 

aboute  his  coffin,  they  would  have  been  moved 
with  indignation." 

But  in  relating  the  persecution  under  Mary, 
Dr.  Lingard  observes,  that  "  fortunately  for  the 
professors  of  the  ancient  faith,  Edward  died 
before  the  code  of  ecclesiastical  laws,  supplied 
by  Cranmer,  had  obtained  the  sanction  of  the 
legislature :  by  the  accession  of  Mary  the  power 
of  the  sword  passed  from  the  hands  of  one  reli- 
gious party  to  those  of  the  other ;  and  within  a 
short  time  Cranmer  and  his  associates  perished 
in  the  flames  which  they  had  prepared  to  kindle 
for  their  opponents."  Hist.  vol.  7.  p.  258.  We 
might,  at  the  first  reading  of  this  melancholy 
passage,  imagine  that  the  persons  who  prepared 
and  digested  the  body  of  laws,  entitled  Kefor^ 
matio  Legum  Ecclesiasticarum,  (which  is  the  code 
in  question,)  had  all  perished  in  like  manner  with 
the  primate ;  and  that  to  these  merciless  pre- 
lates, divines,  and  lawyers,  in  all  thirty-two, 
was  meted  out  the  punishment  which  they  only 
had  enacted.  In  this  company  there  were  indeed 
four  or  five,  who  were  associates  in  martyrdom 
with  Cranmer.  And  as  to  the  persecuting  code, 
it  is  called  by  Strype  "  a  very  noble  enterprise ;" 
and  by  Burnet,  *'  that  noble  design,  so  near  be- 
ing 'perfected  in  king  Edward's  days."  It  was 
not  perfected  ;  that  is,  perhaps  some  hesitation 
still  existed  among  the  framers  of  the  code  as  to 
the  penalties  recited  in  it,  which  in  the  mind  of 

g2 


C  HISTORICAL    AND 

the  king,  or  of  Cranmer,  is  very  likely  to  have 
prevailed  ;  but  certainly  it  failed  of  being  com- 
pleted or  ratified,  in  consequence  of  the  death 
of  the  king.  As  to  an  establishment  of  it,  which 
indeed  had  been  intended  in  the  former  reign,  it 
cannot  be  said  that  **  the  feet"  of  these  associates 
of  Cranmer  "  were  swift  to  shed  blood ;"  for 
the  design,  when  it  was  revived  in  1549  by  act 
of  parliament,  directed  indeed  the  examination 
of  the  old  and  a  compilation  of  new  ecclesias- 
tical laws,  but  not  absolutely  the  establishment 
of  the  altered  code  exactly  at  the  end  of  the 
time  prescribed  for  the  important  labour ;  which 
was  the  term  oi  three  years .  And  were  Cranmer 
and  his  associates  as  active  in  exercising  ''  the 
power  of  the  sword"  in  the  reign  of  Edward,  as 
by  others  it  was  exercised  in  the  reign  of  Mary  ? 
But  they  '^  intended  it,  as  Dr.  Lingard  evidently 
insinuates  ;  and  it  may  be  sufficient  in  his  esti- 
mation, perhaps,  to  condemn  a  Protestant  for 
the  supposed  intention,  and  acquit  the  Ro- 
manist for  the  real  act ;  or  it  may  be  his  hope 
to  persuade  the  reader,  that  persecution  was 
equally  busy  on  both  sides ;  that  even  the  as- 
sociates of  Cranmer  led  the  way  to  the  atroci- 
ties of  Mary's  agents ;  and  that,  in  the  present 

•^  Mr.  Butler  charitably  says,  that  Cranmer  and  his  asso- 
ciates nished  Mary  and  her  associates  to  be  exposed  to  their 
projected  persecutioHs.  See  the  Bock  of  the  Rom.  Cath. 
Church,  p.  205. 


CRITICAL    INTRODUCTION.  CI 

case,  the  accomplished  scholars  and  divines  of 
the  reign  of  Edward,  of  whose  names  the  nation 
is  proud,  are  to  be  dragged  before  the  publick, 
exclaiming  as  it  were, 

"  *  we  but  teach 


"  Bloody  instructions,  which,  being  taught,  return 
"  To  plague  the  inventor." 

But  these  learned  men  were  not  the  inventors 
of  such  measures,  nor  the  persecutors  of  hundreds 
of  persons,  or  of  tens.  By  their  means  severe 
laws  of  the  former  reign  were  repealed.  From 
the  school,  in  which  they  had  been  taught  the 
lesson  of  persecution,  they  gathered  indeed  so 
much  of  the  papal  laws  as  pronounced  the  ty- 
ranny of  putting  men  to  death  for  their  opi- 
nions ;  and  to  the  civil  magistrate  assigned  the 
power,  which  had  long  been  exercised  by  the 
pope,  of  punishing  those  who  maintained  here- 
tical opinions.  It  was  by  the  decisions  and 
practice  of  the  Church  of  Rome  for  above  six 
centuries,  by  the  revived  laws  against  hereticks, 
that  the  agents  of  Mary  directed  their  pro- 
ceedings in  regard  to  such  persons.  And  hence 
originated  '*  the  ^  foulest  blot,  on  the  character 
of  the  queen,  her  long  and  cruel  persecution  of 
the  reformers;"  the   sacrifice   of  nearly  three 

•  Shakspeare,  Macbeth. 

'  Dr.  LingarcFs  own  confession,  Hist.  vol.  7.  p.  330. 


Cll  HISTOllICAL     AND 

hundred  persons  at  the  stake,  the  death  of  others 
in  prison  and  by  famine,  for  not  yielding  their 
religious  opinions ;  and  most  of  them  for  deny- 
ing transubstantiation. 

This  brings  us  at  once  to  the  last  days  and 
hour  of  Cranmer,  who  "  perished  in  the  flames 
which"  the  Church  of  Rome  in  earlier  times 
**  had  kindled,"  and  which  in  the  reign  of  Mary 
raged  with  redoubled  fury.  With  no  concession 
to  the  ^  weakness  of  human  nature,  with  no  ac- 
knowledgment of  the  fallen  prelate's  self-con- 
viction. Dr.  Lingard  thus  introduces  him.  "  He 
had  not  the  fortitude  to  look  death  in  the  face. 
To  save  his  life,  he  feigned  himself  a  convert  to 
the  established  creed ;  openly  condemned  his 
past  delinquency ;  and,  stifling  the  remorse  of 
his  conscience,  in  seven  successive  instruments 
abjured  the  faith  which  he  had  taught,  and 
approved  of  that  which  he  had  opposed."  Hist. 
vol.  7.  p.  274.  Not  a  syllable  follows  of  the 
subtilty,  with  which  the  fortitude  of  the  Arch- 
bishop had  been  assailed  and  subdued ;  nor  of 
the  manner  by  which  the  instruments  of  abjura- 
tion were  procured,  and  in  which  they  appeared. 
Dr.  Lingard  would  not  willingly,  I  am  per- 
suaded, augment  the  degradation  of  Cranmer: 
but  to  the  six  instruments  of  the  Archbishop's 

^  **  We  may  admire  inflexible  constancy;  but  it  becomes 
very  few  of  us  to  insult  over  such  weakness."  Dr.  Sturges, 
Answ.  to  Dr.  Milner,  2nd  edit.  p.  1B2, 


CRITICAL    INTRODUCTION,  ciii 

abjuration,  published  by  Bonner,  he  has  for  the 
first  time  in  the  page  of  history  mistakenly 
added  a  seventh.  It  is  necessary  here  to  copy  at 
length  what  the  indefatigable  and  accurate 
Strype  has  recorded. 

**  •*  Other  historians  speak  of  the  Archbishop's 
recantation,  which  he  made  upon  the  incessant 
solicitations  and  temptations  of  the  popish  zea- 
lots at  Oxford.  Which  unworthy  compliance 
he  was  at  last  prevailed  with  to  submit  to,  partly 
by  the  flattery  and  terror  suggested  to  him,  and 
partly  by  the  hardship  of  his  own  straight  im- 
prisonment. Our  writers  mention  only  one  re- 
cantation ;  and  that  Fox  hath  set  down  ;  wherein 
they  follow  him.  But  this  is  but  an  imperfect 
relation  of  this  good  man's  frailty.  I  shall  there- 
fore endeavour  to  set  down  this  piece  of  his  his- 
tory more  distinctly.  There  were  several  re- 
canting writings  to  which  he  had  subscribed  one 
after  another  :  for  after  the  unhappy  prelate  by 
over  persuasion  wrote  one  paper  with  his  sub- 
scription set  to  it,  which  he  thought  to  pen  so 
favourably  and  dexterously  for  himself,  that  he 
might  evade  both  the  danger  from  the  state,  and 
the  danger  of  his  conscience  too  ;  that  would  not 
serve,  but  another  was  required  as  explanatory 
of  that.  And  when  he  had  complied  with  that, 
yet  either  because  writ  too  briefly  or  too  ambi- 

■•  Eccl.  Mem.  vol.  iii.  p.  232. 


CIV  HISTORICAL    AND 

guously,  neither  would  that  serve,  but  drew  on 
a  third,  fuller  and  more  expressive  than  the  for- 
mer. Nor  could  he  escape  so  :  but  still  o.  fourth 
diXidi  Jifth  paper  of  recantation  were  demanded  of 
him  to  be  more  large  and  particular.  Nay,  and 
lastly  a  sivth,  which  was  very  prolix,  containing 
an  acknowledgment  of  all  the  forsaken  and  de- 
tested errors  and  superstitions  of  Rome,  an  ab- 
horrence of  his  own  books,  and  a  vilifying  of 
himself  as  a  persecutor,  a  blasphemer,  and  a 
mischief-maker ;  nay,  and  as  the  wickedest 
wretch  that  lived.  And  this  was  not  all ;  but 
after  they  had  thus  humbled  and  mortified  the 
miserable  man  with  recantations,  subscriptions, 
submissions,  and  abjurations,  putting  luords  into 
his  mouth  which  his  heai^t  abhorred;  by  all  this 
drudgery  they  would  not  permit  him  to  redeem 
his  unhappy  life;  but  prepared  him  a  renunciatory 
oration  to  pronounce  publickly  in  St.  Marys  Church, 
(Oxford,)  immediately  before  he  was  led  forth  to 
burning.  But  here  he  gave  his  enemies,  insatia- 
ble in  their  reproaches  of  him,  a  notable  disap- 
pointment. They  verily  thought  that  when  they 
had  brought  him  thus  far,  he  would  still  have 
said  as  they  would  have  him.  But  herein  their 
politicks  failed  them ;  and  by  this  last  stretch  of 
the  cord  all  was  undone,  which  they  with  so 
much  art  and  labour  had  effected  before.  For 
the  reverend  man  began  indeed  his  speech  ac- 
cording to  their  appointment  and  pleasure  ;  but 


CRITICAL    INTRODUCTION.  CV 

in  the  process  of^it,  at  that  very  cue  when  he 
was  to  own  the  Pope  and  his  superstitions,  and 
to  revoke  his  own  book  and  doctrine  of  the  Sa- 
crament, (which  was  to  be  brought  in  by  this 
preface,  that  one  th'mg  above  all  the  rest  troubled 
his  co7iscience  beyond  all  that  ever  he  did  in  his  life,) 
he,  on  the  contrary,  to  their  great  astonishment 
and  vexation,  made  that  preface  serve  to  his  re- 
vocation and  abhorrence  of  his  former  e.vtorted  sub- 
scriptions, and  to  his  free  owning  and  standing  to  his 
book  ivrote  against  Transubstantiatioji,  and  the 
avowing  the  evangelical  doctrines  he  had  before 
taught." 

To  the  preceding  passage  Dr.  Wordsworth 
has  subjoined  his  own  acute  observation,  that 
**  '  notwithstanding  all  the  researches  of  the  his- 
torians, it  cannot,  I  think,  be  denied,  that  this 
part  of  Cranmer's  story  is  involved  in  great  ob- 
scurity and  uncertainty.  That  he  made  a  sub- 
mission and  recantation,  cannot  be  doubted  : 
but  I  own,  I  know  not  how  to  reconcile  si.v  seve- 
ral submissions,  and  the  nature  of  them,  their 
dates,  &c.  with  other  circumstances  of  the  nar- 
rative. We  are  not  told  the  precise  period  at 
which  he  was  removed  to  the  lodgings  of  the 
dean  of  Christ  Church,  and  plied  with  the  seve- 
ral ^  topicks,  and  arts  of  seduction,  enumerated 

'  Eccl.  Biography,  vol.  ili.  p.  591. 

''  Especially  with  the  promise  of  his  life  being  spared,  and 
with  suggestions  that  yet  he  might  live  many  years,  and  yet 


Cvi  HISTORICAL    AND 

by  Fox.  But  let  it  be  observed,  that  the  14th 
of  February  was  the  day  of  his  degradation,  at 
which  time,  surely,  the  Archbishop's  behaviour 
gave  no  warnings  of  his  lamentable  fall :  and  yet 
the  fourth  submission,  as  published  by  Bonner, 
(and  it  should  seem  that  they  are  ranged  chro- 
nologically,) is  dated  on  the  16th  of  the  same 
month,  only  two  days  after.  There  are  other 
very  suspicious  circumstances  accompanying 
Bonner's  publication.  But  the  above  remark,  I 
think,  is  alone  sufficient  to  shew,  that  this  part 
of  the  narrative  requires  further  elucidation." 

Indeed  there  are  very  ^  suspicious  circum- 
stances attending  the  publication  of  the  six  ab- 
jurations. Dr.  Lingard  says,  "  there  is  an  entry 
in  the  Council- Book  of  March  13,  ordering  the 
printers,  Rydall  and  Copland,  to  give  up  the 
printed  copies  of  Cranmer's  recantation  to  be 
burned.  (Burnet,  vol.  iii.  p.  179.)  Perhaps  it 
was  incorrectly  printed:  perhaps  they  waited 

enjoy  dignity  or  ease,  or  both.  This  was  no  new  artifice  of  the 
Romanists  of  that  period,  when  a  Protestant  was  to  be  reco- 
vered to  their  church.  To  the  martyr,  Dr.  Rowland  Taylor, 
it  was  accordingly  urged,  though  in  vain,  as  to  producing  any 
recantation,  just  as  it  had  been  successfully  urged  to  Cranmer : 
"  You  are  a  man  of  goodly  personage,  in  your  best  strength, 
and  by  nature  like  to  live  many  years ;  and,  without  doubt, 
you  should  in  time  come  to  be  in  as  good  reputation  as  ever 
you  were,  or  rather  better,"  &c.     Fox,  Acts  ^nd  Mon. 

'  Camerarius,  in  his  Life  of  Melancthon,  seems  to  suspect 
the  subscriptions.     Vita  P.  Mel.  1655,  p.  340. 


CRITICAL    INTRODUCTION.  CVll 

for  that  whifh,  he  said,  God  would  inspire  him 
to  make."  Hist.  vol.  7.  p.  276.  The  date  of 
the  order,  in  this  extract,  is  the  eighth  day  pre- 
ceding the  martyrdom  of  Cranmer.  But  the 
order  which  I  will  copy,  appears  to  have  been 
dated  three  days  later.  I  shall  premise,  what 
Burnet  has  fairly  told,  and  Dr.  Lingard  unfairly 
concealed,  **  ""  that  the  Privy  Council  ivere  con- 
cerned, when  they  heard  that  Cranmefs  paper  of 
recantatio7i  was  published.''''  This  is  the  entry  in 
the  Council  Book :  **  **  A  recognisance  entred 
into  by  one  Ryddall  and  Coplande  prynters,  that 
they  will  deliver  forthwith  to  Mr.  Cawood  the 
queen's  Majesties  printer  all  such  bookes  as 
they  of  late  printed  concerning  Cranmer's  re- 
cantation to  be  by  the  said  Cawoode  burnt, 
dat.  xvi  March,  1555."  The  sneer  and  the  con- 
jectures of  Dr.  Lingard,  in  regard  to  this  order, 
we  have  seen.  Let  us  now  observe  what  the 
learned  Whiston,  in  defending  the  Archbishop, 
has  said ;  that  "  °  if  the  Privy  Council  had  been 
satisfied  that  this  recantation  was  genuine,  their 
procedure  seems  not  a  little  absurd  and  incredi- 
ble. It  is  much  more  likely  that  the  Council 
ordered  it  to  be  burnt  as  a  known  forgery,  and  as 

■»  Burnet,  vol.  iii.  p.  179. 

"  From  the  Orig.  MS.  by  Bishop  Kennet.  Lansdowne  MSS. 
Brit.  Mus.  No.  980,  p.  189. 

°  An  Enquiry  into  the  Evidence  of  Archbishop  Cranmer's 
Recantation,  &c,  1736,  p.  IC, 


Cviii  HISTORICAL    AND 

« 

capable  of  raising  a  groundless  corffpassion  and 
indignation  in  the  people,  when  they  should  be- 
lieve Cranmer  was  become  a  thorough  Roman 
Catholick,  and  yet  was  to  be  burnt  as  an  obsti- 
nate Protestant  heretick."  However,  after  a 
few  days,  the  recantations,  certainly  with  some 
palpable  fabrications  in  them,  were  entrusted  to 
the  press  of  Cawood,  and  appeared  with  the 
sanction  both  of  royal  and  episcopal  authority. 
Bonner,  bishop  of  London,  is  said  in  the  title- 
page  to  have  e.vamined  it;  and  it  was  printed 
cum  privikgio,  that  is^  with  Mary's  express  per- 
mission. 

Now  to  the  words  in  this  authorized  publica- 
tion, jjretemUng  to  be  those  of  the  Archbishop,  is 
prefixed  this  direction,  "  ^  Here  to  declare  the 
Queues  just  title  to  the  crowne ;"  at  once  betraying 


P  From  the  publication  of  Bonner,  entitled,  "  All  the  Sub- 
myssyons  and  Recantations  of  Thomas  Cranmer,  late  Arche- 
byshop  of  Canterburye,  iruely  set  forth  both  in  Latyn  and 
Englysh,  agreable  to  the  originalles,  wrytten  and  subscribed 
with  his  owne  hande.  Visum  et  examinatum  per  reverendum 
patrem  et  dominum,  Edmundum,  Episcopum  London.  Anno 
MDLVI.  Excusum  Lond.  in  sedibus  J.  Cawodi,  Typogr. 
Regiae  Majest.  cum  privilegio."  Sign.  B.  i.  b.  This  publica- 
tion in  its  original  form  is  very  rarely  to  be  met  with ;  as  though 
not  called  in  by  authority  to  be  burnt,  it  is  supposed  to  have 
been  by  the  Romanists,  in  after  times,  for  obvious  reasons,  sup- 
pressed as  much  as  possible.  From  an  original  copy  I  have 
made  my  extracts.  Strype  has  printed  the  whole,  interspersed 
with  his  remarks.     Eccl.  Mem.  vol.  iii.  p.  233,  et  seq. 


CRITICAL    INTRODUCTION.  eiX 

a  part  of  what  had  been  '^  prepared  for  the  martyr 
by  others,  not  what  he  uttered  himself.  The 
words  are  as  follow.  *"^  And  now  I  come  to  the 
great  thing  that  so  much  troubleth  my  consci- 
ence, more  than  any  other  thing  that  ever  I  did  ; 
and  that  is,  setting  abroad  untrue  books  and  wri- 
tings contrary  to  the  truth  of  God's  Word,  which 

•J  Dr.  Lingard  observes,  that  on  the  morning  of  his  execution 
Cranmer  transcribed  and  signed  a  paper  ;  and  giving  to  Gar- 
cina,  the  Spanish  friar,  who  was  directed  to  attend  him,  "  one 
copy  of  it,  retained  the  other  for  his  own  use.  But  when  the 
friar  was  gone,  he  appears  to  have  made  a  second  copy,  in 
which,  entirely  omitting  the  fourth  article,  the  assertion  of  the 
queen's  right,  he  substituted,  in  lieu  of  the  confession  contained 
in  the  fifth,  a  disavowal  of  the  six  retractations  which  he  had 
already  made."  Hist.  vol.  7,  p.  278.  Dr.  Lingard  then  must 
suppose,  what  is  irreconcilable  with  all  the  circumstances,  that 
though  Cranmer  gave  the  friar  a  copy  of  his  paper  in  which  the 
assertion  of  the  queen's  right  was  made,  and  which,  as  he  ob- 
serves, the  Archbishop  entirely  omitted,  Bonner  would  be  so 
moderate  as  not  to  have  printed  it !  This  egregious  super- 
intendant  of  the  publication  of  Cranmer's  recantations,  having 
the  effrontery  to  publish  to  the  world  the  very  contrary  to 
what  Cranmer  professed  as  if  it  had  been  approved  and  pro- 
nounced by  him,  here  forgot  to  fabricate  the  fourth  article,  or 
assertion  of  the  queen's  right ;  and,  relying  on  the  deluded 
primate's  complete  submission,  prepared  for  him  only  the  hint 
on  which  he  was  to  speak:  "  Here  to  declare  the  quenes  just 
title  to  the  crowne."  Dr.  Milner,  strange  to  tell,  refers  to 
these  recantations  in  Strype,  as  if  taken  from  the  Lambeth  Re- 
cords !  Strict,  on  Southey,  p.  61.  Not  a  syllable  on  the  sub-, 
ject  is  in  the  Lambeth  Records ;  nor  indeed  has  Strype  named 
them. 

'  From  the  Submjssyons,  &c.  sign.  B.  i.  b.  B.  ii.  a. 


ex  HISTORICAL    AND 

now  I  renounce  and  condemn,  and  infuse  them  utterly 
as  erro7ieous  and  none  of  mine.  But  you  must  know 
also  what  books  they  were,  that  you  may  beware  of 
them  ;  or  else  my  conscience  is  not  discharged.  For 
they  be  the  books  which  I  wrote  against  the  Sacra- 
7nent  of  the  Altar,  since  the  death  of  King  Henry 
the  Eighth.  But  whatsoever  I  wrote  then,  now  is 
time  and  place  to  say  truth.  Wherefore  renouncing 
all  those  books,  and  whatsoever  is  in  them  contained, 
I  say  and  believe,  that  our  Saviour  Christ  Jesus  is 
really  and  substantially  contained  in  the  blessed  Sa- 
crament of  the  Altar,  under  the  forms  of  bread  and 
wine.''' 

Now  the  real  words  of  Cranmer  (those  which 
are  printed  in  the  preceding  extract,  in  Italick 
letters,  not  being  his,)  have  been  'preserved  by 
Fox,  in  his  Acts  and  Monuments ;  and  agree 
minutely  with  the  speech,  taken  ut  the  time  by 

^  Fox  thus  abridges  the  narration  :  "  the  Archbishop  revokes 
his  former  recantations,  and  repents  the  same;  stands  to  his 
book ;  deceives  the  expectation  of  the  Papists ;  and  throws 
them  into  great  rage."  Burnet,  in  his  History  of  the  Refor- 
mation, says,  that  the  Archbishop,  after  their  last  extortion  of 
subscriptions  from  him,  "  still  conceiving  some  jealousy  that 
they  might  burn  him,  wrote  secretly  a  paper,  containing  a  sin- 
cere confession  of  his  faith,  such  as  flowed  from  his  conscience, 
and  not  from  his  fears ;  and  being  brought  out,  he  carried  that 
along  with  him."  The  historian  then  gives  the  substance  of 
this  paper,  precisely  corresponding  with  what  is  found  in  Fox, 
and  what  is  related  by  the  Papist  who  attended  the  last  moments 
of  the  martyr. 


CRITICAL    INTRODUCTION.  CXI 

a  papist,  who  was  an  eye  and  ear  witness  to  the 
last  moments  of  the  martyr. 

From  the  honest,  plain,  and  uncontradicted 
testimony,  therefore  of  the  papist,  an  adversary 
of  the  Archbishop,  the  genuine  speech  here  fol- 
lows ;  such  testimony  convincing  us,  that  when 
death  approached,  Cranmer  had  *'  the  fortitude 
to  look  it  in  the  face ;"  convincing  us  also  of  the 
baseness  practised  by  those  who,  to  the  act  of 
martyring  him,  scrupled  not  to  join  the  fabrica- 
tion we  have  just  seen. 

These,  then,  are  the  true  words  :  *' '  And  now 
I  come  to  the  great  thing  that  troubleth  my  con- 
science more  than  any  other  thing  that  ever  I 
said  or  did  in  my  life ;  and  that  is,  the  setting 
abroad  things  contrary  to  the  truth ;  which  here 
I  now  renounce  and  refuse,  as  things  written 
with  my  hand,  contrary  to  the  truth  which  I 
thought  in  my  heart,  and  writ  for  fear  of  death, 
and  to  save  my  life,  if  it  might  be ;  and  that  is, 
all  such  bills,  which  I  have  written  or  signed 
with  mine  own  hand  since  my  degradation ; 
wherein  I  have  written  many  things  untrue. 
And  forasmuch  as  my  hand  offended  in  writing 
contrary  to  my  heart,  therefore  my  hand  shall 
first  be  punished ;  for  if  I  may  come  to  the  fire, 

'  This  account  of  Cranmer's  end,  related  by  a  Papist  to  his 
friend  in  a  letter  from  Oxford,  which  is  of  considerable  length 
and  very  circumstantial,  is  given  by  Strype  in  his  Life  of  Cran- 
mer, b.  iii.  ch.  21. 


CXii  HISTORICAL    AND 

it  shall  be  first  burned.  And  as  for  the  Pope,  I 
refuse  him,  as  Christ's  enemy  and  antichrist, 
with  all  his  false  doctrine.  And  here,  being  ad- 
monished of  his  recantation  and  dissembling,  he 
said,  Alas,  my  lord,  I  have  been  a  man  that  all 
my  life  loved  plainness,  and  never  dissembled 
till  now  against  the  truth ;  which  I  am  most 
sorry  for.  He  added  hereunto,  that,  for  the  Sa- 
crament, he  believed  as  he  had  taught  in  his 
"  book  against  the  bishop  of  Winchester.  And 
here  he  was  "  suffered  to  speak  no  more.  Com- 
ing to  the  stake  with  a  cheerful  countenance 
and  willing  mind,  he  put  off  his  garments  with 
haste.  Fire  being  now  put  to  him,  he  stretched 
out  his  right  hand,  and  thrust  it  into  the  flame ; 
and  held  it  there  a  good  space  before  the  fire 
came  to  any  other  part  of  his  body,  where  his 

"  See  the  account  of  this  book  in  the  present  Introduction, 
p.  xi.  et  seq. 

"  In  his  disputation  with  the  Papists  on  Transubstantiation 
and  the  Mass,  he  had  in  like  manner  not  been  suffered  to  speak 
all  he  wished.  "  Such  haste  was  made,  that  no  answer  could 
be  suffered  to  be  taken  fully  to  any  argument,  before  another 
brought  a  new  argument,  &c."  And  Ridley,  who  was  con- 
cerned with  him  in  the  same  disputation,  has  recorded  that  he 
"  never  saw  or  heard  any  thing  done  or  handled  more  vainly, 
or  tumultuously,"  than  this  disputation  was  by  their  papistical 
opponents,  who  compelled  them,  after  every  kind  of  outrage 
and  insult,  to  leave  oir  the  reading  their  arguments  and  their 
proofs.  Fox,  in  his  Acts  and  Monuments,  has  preserved  at 
large  these  memorials  of  literary  as  well  as  religious  cruelty. 


CRITICAL    INTRODUCTION.  CXIU 

hand  was  seen  of  every  man  sensibly  burning ; 
crying  with  a  loud  voice,  **  ^  This  hand  hath 
offetided." 

Such  was  the  end  of  Archbishop  Cranmer, 
over  whose  weakness,  as  well  as  strength,  the 
Romanists  triumphed  ;  but  of  whom  it  may  be 
also  said,  in  the  history  of  his  abjuration,  that 
**  ^  out  of  weakness  he  was  made  strong,  and 
waxed  valiant;"  regardless  of  the  base  denial 
of  their  promised  pardon,  and  punishing  as  far 
as  he  could  his  own  unworthy  submission  to  the 
treacherous  conditions  of  it. 

Whoever  attentively  considers  the  character 
of  Cranmer,  will  agree  with  *  one  of  his  biogra- 
phers, that  the  light  in  which  he  appears  to  most 
advantage,  is  in  that  of  a  reformer,  conducting 
the  great  work  of  a  religious  establishment. 
That  work  for  near  three  centuries  has  "  "  stood 
like  a  tower."  And  is  it  now  to  be  assailed,  with 
the  hope  of  shaking  it,  by  the  revived  enginery  of 
early  and  of  midway  opponents  ?  Is  it  possible 
that  the  misrepresentations  of  former  days,  the 
distortions  of  ancient  facts,  supported  by  in- 
sinuating diction  and  ingenious  arrangement, 
should  lead  us  to  believe  that  the  labours  of 
Cranmer  were  ill-directed,  and  that  his  great 

5  **  His  eyes  were  lifted  up  to  heaven,"  says  Fox,  "  and  often- 
times he  repeated  his  unworthy  right  hand,  so  long  as  his  voice 
would  suffer  him." 

'  Heb.  xi.  34.  *  Gilpin.  ''  Milton,  P.  L-. 

h 


Cxiv  HISTORICAL    AND 

work  is  not  worth  defence  ?     Forbid  it,  truth  ; 
forbid  it,  honour ;    forbid  it,   liberty.     And  to 
the    '^  doubts    or    queries   whether    happiness, 
and  wisdom,  and  improvement  in  morals,  and 
the  revival  of  letters,  have  been  promoted  by 
this  great  work,  the  Reformation,   the  sublime 
words  of  one  of  its  noblest  children  might  be  a 
sufficient  answer,  if  a  passage  of  very  animated 
eloquence  upon  the  subject,  from  a  production 
honoured  by  the  University  of  Oxford,  did  not 
also  present  itself  as  worthy  to   be  generally 
known  and  admired ;    with  which  I  shall  finish 
what  I  have  collected,  and  what  I  urge,  in  be- 
half of  Archbishop  Cranmer,  and  of  the  Refor- 
mation in  England. 

And  first,  in  the  words  of  Milton ;  ''  "^  When 
I  recall  to  mind  at  last,  after  so  many  dark 
ages,  wherein  the  huge  overshadowing  train  of 
error  had  almost  swept  all  the  stars  out  of  the 
firmament  of  the  church ;  how  the  bright  and 
blissful  Reformatio??.,  by  Divine  Power,  struck 
through  the  black  and  settled  night  of  ignorance 
and  antichristian  tyranny,  methinks  a  sovereign 


"  They  are  expressed  by  Mr.  Butler  in  his  Book  of  the  Ro- 
inan  Cath.  Church,  p.  1G7,  et  seq.  Need  I  refer  Mr.  Butler 
also  for  an  answer  to  the  fine  observations  of  Blackstone  upon 
the  Reformation,  at  the  close  of  his  excellent  Commentaries  on 
the  laws  of  England  ?  The  learned  members  of  Mr.  Butler's 
communion  will  hardly  be  obliged  by  his  queries. 

''  Of  Reformation  in  England,  B.  1. 


CRITICAL    INTIIODUCTIOX.  CXV 

and  reviving  joy  must  needs  rush  into  the  bosom 
of  him  that  reads,  or  hears  ;  and  the  sweet  odour 
of  the  returning  Gospel  imbathe  his  soul  with 
the  fragrancy  of  heaven.  Then  was  the  sacred 
Bible  sought  out  of  the  dusty  corners  where 
profane  falsehood  and  neglect  had  thrown  it ; 
the  schools  opened  ;  divine  and  human  learning- 
raked  out  of  the  embers  of  forgotten  tongues ; 
the  princes  and  cities  trooping  apace  to  the  new- 
erected  banner  of  salvation ;  the  martyrs,  with 
the  unresistible  might  of  weakness,  shaking  the 
powers  of  darkness,  and  scorning  the  fiery  rage 
of  the  old  red  dragon." 

Lastly,  let  us  mark  the  observation  made 
in  our  own  times.  **  ""  The  Reformation,  that 
great  spring-time  of  English  literature ;  the 
nativity,  as  it  were,  and  very  cradle  of  our 
national  genius.  For  the  children  of  the  Re- 
formation are,  indeed,  the  great  supporters 
and  pedestals  of  our  national  fame.  To  the 
Reformation  we  are  indebted  for  Hooker,  and 
Hall,  and  Chillingworth,  and  even  for  the  flower 
of  our  countrymen,  Milton.  Nor  can  it  be 
doubted,  but  that  those  agitations  and  con- 
vulsions of  the  publick  mind,  which  ever  accom- 
pany any  great  change  in  publick  opinion,  es- 
pecially on  matters  of  such  eternal  importance, 

*  A  Comparative  Estimate  of  the  English  Literature  of  tlie 
seventeenth  and  eighteenth  Centuries,  by  Richard  Burden  of 
Oriel  College  ;  a  prize  Essay,  recited  in  the  Theatre  at  Oxford, 
in  the  year  1814.  p.  2U.  et  seq. 


CXVi  HISTORICAL,    &C. 

are  highly  favourable  to  the  excitation  of  dor- 
mant genius,  the  evolution  of  latent  powers. 
They  say  to  the  sluggard,  arise;  and  to  the 
secret  one,  come  forth.  They  speak  with  a  voice 
which  not  even  the  obstinacy  of  inveterate  indo- 
lence can  resist,  which  penetrated  even  to  the 
dark  cells  of  superstition.  At  the  Reformation 
the  mind  first  again  recovered  its  liberty,  and 
resulted  back  to  its  native  independence  of 
thinking.  This  was  that  universal  and  truly 
Catholick  emancipation,  that  Egyptian  deliver- 
ance, that  enlargement  and  liberation  of  the 
soul,  that  manumission  of  the  spirit,  whereby  it 
was  rescued  from  the  subtleties  of  the  school- 
men, the  vanities  of  a  fearful  ignorance;  and 
having  escaped  as  a  bird  out  of  the  snare  of  the 
fowler,  it  took  its  flight  from  earth,  to  bring 
down  fire  from  heaven.  But  what  was  more 
than  all  this,  the  writers  of  that  day  had  their 
imaginations  warmed,  and  their  conceptions 
elevated,  by  that  constant  conversation  with  the 
Scriptures,  which  the  Reformation  excited  ;  the 
Scriptures,  those  abundant  repertories  of  all  that 
is  vast  in  thought,  stupendous  in  imagery,  and 
magnificent  in  language.  To  these  fountains  of 
sublime  truth  they  made  their  daily  pilgrimage, 
and  their  nightly  visitations.  Here  it  is  that  we 
must  look  for  the  reason,  why  there  are  passages 
in  Hooker,  which  might  have  done  honour  to 
Shakspeare ;  passages,  such  as  we  now  search 
for  in  vain  either  in  poetry,  or  in  prose." 


A 

DEFENCE 


TRUE  AND  CATHOLICK  DOCTRINE  OF  THE  SACRAMENT 
OF  THE  BODY  AND  BLOOD 

OF 

OUR   SAVIOUR   CHRIST. 

WITH 

A  CONFUTATION  OF  SUNDRY  ERRORS  CONCERNING  THE  SAME,  GROUNDED  AND 

ESTABLISHED  UPON  GOD'S  HOLY  WORD,  AND  APPROVED  BY  THE  CONSENT 

OF  THE  MOST  ANCIENT  DOCTORS  OF  THE  CHURCH. 

MADE    BY    THE    MOST    REVEREND    FATHER    IN    GOD, 

THOMAS, 

ARCHBISHOP   OF   CANTERBURY, 
PRIMATE   OF   ALL    ENGLAND,    AND   METROPOLITAN, 

1550 


[*3 


THIS  BOOK  IS  DIVIDED  INTO  FIVE  PARTS. 


FAOS 

The  first  is  of  the  True  and  Catholick  Doctrine  and 
Use  of  the  Sacrament  of  the  Body  and  Blood  of 
our  Saviour  Christ    ------      9 


The  second  is  against  the  Error  of  Transubstantia- 
tion 43 


The  third  teacheth  the  Manner  how  Christ  is  pre- 
sent in  his  Holy  Supper     -        -        -        -        -101 

The  fourth  is  of  the  Eating  and  Drinking  of  the 
Body  and  Blood  of  our  Saviour  Christ        -        -  198 

The  fifth  Book  is  of  the  Oblation  and  Sacrifice  of 
our  Saviour  Christ 229 


A    TABLE 


OF    THE 

CHIEF   AND    PRINCIPAL    MATTERS 

CONTAINED    IN    THIS    BOOK. 


THE    CONTENTS    OF    THE    FIRST    BOOK. 

PAGK 

The  abuse  of  the  Lord's  Supper  -  -  -9 

The  eating  of  the  body  of  Christ  -  -  -  10 

The  eating  of  the  sacrament  of  his  body  -■  -  12 

Christ  calleth  the  material  bread  his  body  -  -15 

Evil  men  do  eat  the  sacrament  but  not  the  body  of  Christ  1 G 
Things  sufficient  for  a  Christian  man's  faith,  concerning 

this  sacrament  -  -  -  -  -  1 7 
The  sacrament  which  was  ordained  to  make  love  and  con- 
cord, is  turned  into  the  occasion  of  variance  and  discord  17 
The  spiritual  hunger  and  thirstiness  of  the  soul  -  19 
The  spiritual  food  of  the  soul  -  -  -  22 
Christ  far  excelleth  all  corporeal  food  -  -  -  25 
The  sacraments  were  ordained  to  confirm  our  faith  -  25 
Wherefore  this  sacrament  was  ordained  in  bread  and  wine  2& 
The  unity  of  Christ's  mystical  body  -  -  -  29 
This  sacrament  moveth  all  men  to  love  and  friendship  -  30 
The  doctrine  oFTransubstantiation  doth  clean  subvert  our 

faith  in  Christ  -  -  -  -  -  31 

The  spiritual  eating  is  with  the  heart,  not  with  the  teeth  32 

The  principal  errors  of  the  Papists  -  -  -  36 

The  first  is  of  Transubstantiation  -  -  -  Sd 

The  second  is  of  the  Prenence  of  Christ  in  Uiis  sacrauient  SfJ 


Vli  THE    TABLE    OF    CONTENTS. 


PAGE 


The  third  is,  that  evil  men  eat  and  drink  the  very  body 

and  blood  of  f!hrist                 -             -             -             -  41 

[And  a  fourth  error  is,  that  Christ  is  offered  every  day  for 

remission  of  sins]      -             -              -             -             -  41 

THE    CONTENTS    OF    THE    SECOND    BOOK. 

The  confutation  of  the  error  of  Transubstantiation           -  43 

The  Papistical  doctrine  is  contrary  to  God's  word             -  44 

The  Papistical  doctrine  is  against  reason              -             -  50 

The  Papistical  doctrine  is  also  against  our  senses             ••  52 
The  Papistical  doctrine  is  contrary  to  the  faith  of  the  old 

authors  of  Christ's  church  -  -  -  -  54 
Transubstantiation  came  from  Rome  -  -  -  69. 
The  first  reason  of  the  Papists  to  prove  their  Transubstan- 
tiation -  •  -  -  -  -  71 
The  second  argument  for  Transubstantiation  -  -75 
Authors  wrested  by  the  Papists  for  their  Transubstantiation  78 
Negatives  by  comparison  -  -  -  -  82 
Absurdities  that  follow  of  Transubstantiation      -             -  97 

THE    CONTENTS    OF    THE    THIRD    BOOK. 

The  presence  of  Christ  in  the  sacrament  -  -  101 
Christ  corporally  is  ascended  into  heaven  -  -  102 
The  difference  between  the  true  and  the  Papistical  doc- 
trine concerning  the  presence  of  Christ's  body  -  103 
The  proof  whereof  by  our  profession  in  our  common  creed  107 
Another  proof  by  the  holy  Scripture  -  -  -  108 
Also  another  proof  by  ancient  authors  -  -  -  109 
One  body  cannot  be  in  divers  places  at  one  time  -  116 
An  answer  to  the  Papists,  alleging  for  them  these  words, 

*' This  is  my  body "                  -             -             -             -  124 

The  argument  of  the  Papists      -             -             -             -  124 

The  interpretation  of  these  words,  "  This  is  my  body"     -  124 

Christ  called  bread  his  body,  and  wine  his  blood               -  120 

Bread  is  my  body,  wine  is  my  blood,  be  figurative  speeches  131 


THE    TABLE    OF     CONTENTS. 


FAGK 


To  eat  Christ's  flesh  and  drink  his  blood,  be  figurative 
speeches       -  -  -  -.  -  -132 

This  is  my  body,  this  is  my  blood,  be  figurative  speeches  1 38 
The  bread  representeth  Christ's  body,  and  the  wine  his 

blood            -             -             -             -             -             -  138 

Signs  and  figures  have  the  names  of  the  things  which  they 
signify  -  -  -  -  -  -111 

Five  principal  things  to  be  noted  in  Theodoretus               -  155 

Figurative  speeches  be  not  strange          -              -             -  158 

Christ  himself  used  figurative  speeches                 -             -  158 

The  Paschal  Lamb        -              -              -             -              -  160 

The  Lord's  Supper        -  -  -  -  -161 

What  figurative  speeches  were  used  at  Christ's  last  supper  163 

Answers  to  the  authorities  and  arguments  of  the  Papists  164 

One  brief  answer  to  all               -             -             -             -  164 

The  answers  to  all  the  doctors                  -              -             -  166 

THE  CONTENTS  OF  THE  FOURTH  BOOK. 

Whether  evil  men  do  eat  and  drink  Christ            -             -  198 

The  godly  only  eat  Christ  -  -  -  -  198 
What  is  the  eating  of  Christ's  flesh,  and  drinking  of  his 

blood            --...-  200 

Christ  is  not  eaten  with  teeth,  but  with  faith         -             -  201 

The  good  only  eat  Christ  _  _  _  .  202 
The  answer  to  the  Papists  that  do  aflfirm  that  the  evil  do 

eat  Christ's  body,  &c.  -  -  -  -  215 
The  answer  to  the  Papists'  authors,  which,  at  the  first  shew, 

seem  to  make  for  them  -  -  -  -  216 
Figures  be  called  by  the  names  of  the  things  which  they 

signify          ------  219 

The  adoration  of  the  sacrament               -             -             -  221 

The  simple  people  be  deceived                -             -             -  221 

They  be  the  Papists  that  have  deceived  the  people  -  227 
An  exhortation  to  the   true  honouring  of  Christ  in  the 

sacrament     ------  228 


THE    TABLE    OF    CONTENTS. 


THE    CONTENTS    OF    THE    FIFTH    BOOK. 

The  sacrifice  of  the  mass            >             _             .             .  229 
The  difference  between  tlie  sacrifice  of  Christ,  and  of  the 

priests  of  the  old  law              ...              -  230 

Two  kinds  of  sacrifices               -             -             -              -  232 

Tlie  sacrifice  of  Christ                -              -              -             -  232 

A  more  plain  declaration  of  the  sacrifice  of  Christ             -  234 
The  sacrifices  of  the  old  law      _             -             -             -  235 
The  mass  is  not  a  sacrifice  propitiatory                 -              -  237 
A  confutation  of  the  Papists'  cavillation                -              -  238 
The  true  sacrifice  of  all  Christian  people              -              -  239 
The  Popish  mass  is  detestable  idolatry,  utterly  to  be  ba- 
nished from  all  Christian  congregations            -             -  241 
Every  man  ought  to   receive  the  sacrament  himself,  and 
not  one  for  another                 -             -              -              -  242 

The  difference  between  the  priest  and  the  layman             -  243 
The  answer  to  the  Papists,  concerning  the  sacrifice  pro- 
pitiatory      -             -              -             -             -              -244 

An  answer  tu  the  authors           -              -             -              -  246 

The  lay  persons  make  a  sacrifice  as  well  as  the  priest       -  248 
The  Papistical  mass  is  neither  a  sacrifice  propitiatory,  nor 

of  thanksgiving         -              -             -              -              -  249 

There  were  no  Papistical  masses  in  the  primitive  church  -  249 
The  causes  and  means  how  Papistical  masses  entered  into 

the  church                  -             -              -              -             -  252 

The  abuses  of  the  Papistical  masses        .              -              -  252 

Which  church  is  to  be  followed                -             -             -  253 

A  short  instruction  to  the  holy  communion          -             -  254 


HEHE    ENDETH    THE    lAliLE. 


PREFACE  TO  THE  READER. 


Our  Saviour  Christ  Jesus,  according  to  the 
will  of  his  Eternal  Father,  when  the  time  thereto 
was  fully  accomplished,  taking  our  nature  upon 
him,  came  into  this  world,  from  the  high  throne 
of  his  Father,  to  declare  unto  miserable  sinners 
good  news ;  to  heal  them  that  were  sick ;  to 
make  the  blind  to  see ;  the  deaf  to  hear;  and  the 
dumb  to  speak ;  to  set  prisoners  at  liberty ;  to 
shew  that  the  time  of  grace  and  mercy  was 
come ;  to  give  light  to  them  that  were  in  dark- 
ness and  in  the  shadow  of  death;  and  to  preach 
and  give  pardon  and  full  remission  of  sin  to  all 
his  elected.  And  to  perform  the  same,  he  made 
a  sacrifice  and  oblation  of  his  own  body  upon  the 
cross,  which  was  a  full  redemption,  satisfaction, 
and  propitiation,  for  the  sins  of  the  whole  world. 
And  to  commend  this  his  sacrifice  unto  all  his 
faithful  people,  and  to  confirm  their  faith  and 
hope  of  eternal  salvation  in  the  same,  he  hath 
ordained  a  perpetual  memory  of  his  said  sacri 

B 


A    PREFACE    TO 

fice,  daily  to  be  used  in  the  church  to  his  perpe- 
tual laud  and  praise,  and  to  our  singular  comfort 
and  consolation  ;  that  is  to  say,  the  celebration 
of  his  holy  supper,  wherein  he  doth  not  cease  to 
give  himself,  with  all  his  benefits,  to  all  those  that 
duly  receive  the  same  supper,  according*  to  his 
blessed  ordinance.  But  the  Romish  Antichrist, 
to  deface  this  great  benefit  of  Christ,  hath  taught 
that  his  sacrifice  upon  the  cross  is  not  sufficient 
hereunto,  without  another  sacrifice  devised  by 
him,  and  made  by  the  priest,  or  else  without  in- 
dulgences, beads,  pardons,  pilgrimages,  and  such 
other  pelfry,  to  supply  Christ's  imperfection. 
And  that  Christian  people  cannot  apply  to  them- 
selves the  benefits  of  Christ's  passion,  but  that 
the  same  is  in  the  distribution  of  the  bishop  of 
Rome,  or  else  that  by  Christ  we  have  no  full  re- 
mission, but  be  delivered  only  from  sin,  and  yet 
remaineth  temporal  pain  in  purgatory  due  for 
the  same,  to  be  remitted  after  this  life  by  the 
Romish  Antichrist  and  his  ministers,  who  take 
upon  them  to  do  for  us  that  thing,  which  Christ 
either  would  not  or  could  not  do.  O  heinous 
blasphemy  and  most  detestable  injury  against 
Christ ;  O  wicked  abomination  in  the  temple  of 
God ;  O  pride  intolerable  of  Antichrist,  and  most 
manifest  token  of  the  son  of  perdition,  extolling 
himself  above  God,  and  with  Lucifer  exalting 
his  seat  and  power  above  the  throne  of  God ! 
For  he  that  taketh  upon  him  to  supply  that 


THE     READER, 


thing,  which  he  pretendeth  to  be  imperfect  in 
Christ,  must  needs  make  himself  above  Christ, 
and  so  very  Antichrist.  For  what  is  this  else, 
but  to  be  against  Christ,  and  to  bring  him  into 
contempt  as  one  that  either  for  lack  of  charity 
would  not,  or  for  lack  of  power  he  could  not, 
with  all  his  blood- shedding  and  death,  clearly 
deliver  his  faithful,  and  give  them  full  remission 
of  their  sins,  but  that  the  full  perfection  thereof 
must  be  had  at  the  hands  of  Antichrist  of  Rome 
and  his  ministers  ?  What  man  of  knowledge  and 
zeal  to  God's  honour  can  with  dry  eyes  see  this 
injury  to  Christ,  and  look  upon  the  state  of  reli- 
gion brought  in  by  the  Papists,  perceiving  the 
true  sense  of  God's  word  subverted  by  false 
glosses  of  man's  devising,  the  true  Christian  re- 
ligion turned  into  certain  hypocritical  and  super- 
stitious sects,  the  people  praying  with  their 
mouths  and  hearing  with  their  ears  they  wist  not 
what,  and  so  ignorant  in  God's  word,  that  they 
could  not  discern  hypocrisy  and  superstition 
from  true  and  sincere  religion  ?  This  was  of  late 
years  the  face  of  religion  within  this  realm  of 
England,  and  yet  remaineth  in  divers  realms. 
But  (thanks  be  to  Almighty  God  and  to  the 
king's  majesty,  with  his  father,  a  prince  of  most 
famous  memory,)  the  superstitious  sects  of  monks 
and  friars,  that  were  in  this  realm,  be  clean 
taken  away;  the  Scripture  is  restored  unto  the 
proper  and  true  understanding;  the  people  may 


A     PKEFACF.    TO 


daily  read  and  hear  God's  heavenly  word,  and 
pray  in  their  own  language  which  they  under- 
stand, so  that  their  hearts  and  mouths  may  go 
together,  and  be  none  of  those  people  of  whom 
Christ  complained,  saying,  **  These  people  ho- 
nour me  with  their  lips,  but  their  hearts  be  far 
from  me  ^."  Thanks  be  to  God,  many  corrupt 
weeds  be  plucked  up,  which  were  wont  to  rot 
the  flock  of  Christ,  and  to  let  the  growing  of  the 
Lord's  harvest. 

But  what  availeth  it  to  take  away  beads,  par- 
dons, pilgrimages,  and  such  other  like  Popery, 
so  long  as  the  chief  roots  remain  unpulled  up  ? 
whereof,  so  long  as  they  remain,  will  spring 
again  all  former  impediments  of  the  Lord's  har- 
vest, and  corruption  of  his  flock.  The  rest  is 
but  branches  and  leaves,  the  cutting  away 
whereof  is  but  like  topping  and  lopping  of  a 
tree,  or  cutting  down  of  weeds,  leaving  the  body 
standing,  and  the  roots  in  the  ground ;  but  the 
very  body  of  the  tree,  or  rather  the  roots  of  the 
weeds,  is  the  Popish  doctrine  of  Transubstantia- 
tion,  of  the  real  presence  of  Christ's  flesh  and 
blood  in  the  sacrament  of  the  altar,  (as  they  call 
it,)  and  of  the  sacrifice  and  oblation  of  Christ 
made  by  the  priest  for  the  salvation  of  the  quick 
and  the  dead.  Which  roots,  if  they  be  suffered 
to  grow  in  the  Lord's  vineyard,  they  will  over- 

*  Matt.  XV. 


THr.    READER. 

Spread  all  the  ground  again  with  the  old  errors 
and  superstitions.  These  injuries  to  Christ  be 
so  intolerable,  that  no  Christian  heart  can  wil- 
lingly bear  them.  Wherefore  seeing  that  many 
have  set  to  their  hands,  and  whetted  their  tools, 
to  pluck  up  the  weeds,  and  to  cut  down  the  tree 
of  error,  I,  not  knowing  otherwise  how  to  excuse 
myself  at  the  last  day,  have  in  this  book  set  to 
my  hand  and  axe  with  the  rest  to  cut  down  this 
tree,  and  to  pluck  up  the  weeds  and  plants  by 
the  roots,  which  our  heavenly  Father  never 
planted,  but  were  grafted  and  sown  in  his  vine- 
yard by  his  adversary  the  devil,  and  Antichrist, 
his  minister.  The  Lord  grant,  that  this  my  tra- 
vail and  labour  in  his  vineyard  be  not  in  vain, 
but  that  it  may  prosper  and  bring  forth  good 
fruits  to  his  honour  and  glory.  For  when  I  see 
his  vineyard  overgrown  with  thorns,  brambleSj 
and  weeds,  I  know  that  everlasting  woe  apper- 
taineth  unto  me,  if  I  hold  my  peace,  and  put  not 
to  my  hands  and  tongue  to  labour  in  purging 
his  vineyard.  God  I  take  to  witness,  (who  seeth 
the  hearts  of  all  men  thoroughly  unto  the  bot- 
tom,) that  I  take  this  labour  for  none  other  con- 
sideration, but  for  the  glory  of  his  name,  and  the 
discharge  of  my  duty,  and  the  zeal  that  I  bear 
toward  the  flock  of  Christ.  I  know  in  what 
office  God  hath  placed  me,  and  to  what  purpose ; 
that  is  to  say,  to  set  forth  his  word  truly  unto  his 
people,  to  the  uttermost  of  my  power,  without 


A    PREFACE    TO 

respect  of  person,  or  regard  of  thing  in  the 
world,  but  of  Him  alone.  I  know  what  account 
I  shall  make  to  Him  hereof  at  the  last  day,  when 
every  man  shall  answer  for  his  vocation,  and  re- 
ceive for  the  same,  good  or  ill,  according  as  he 
hath  done.  I  know  how  Antichrist  hath  ob- 
scured the  glory  of  God,  and  the  true  knowledge 
of  his  word,  overcasting  the  same  with  mists 
and  clouds  of  error  and  ignorance,  through  false 
glosses  and  interpretations.  It  pitieth  me  to 
see  the  simple  and  hungry  flock  of  Christ  led 
into  corrupt  pastures,  to  be  carried  blindfold, 
they  know  not  whither,  and  to  be  fed  with  poi- 
son in  the  stead  of  wholesome  meats. 

And  moved  by  the  duty,  office,  and  place, 
whereunto  it  hath  pleased  God  to  call  me,  I  give 
warning  in  his  name  unto  all  that  profess  Christy 
that  they  flee  far  from  Babylon,  if  they  will  save 
their  souls,  and  to  beware  of  that  great  harlot, 
that  is  to  say,  the  pestiferous  see  of  Rome,  that 
she  make  you  not  drunk  with  her  pleasant  wine. 
Trust  not  her  sweet  promises,  nor  banquet 
with  her ;  for  instead  of  wine  she  will  give  you 
sour  dregs,  and  for  meat  she  will  feed  you  with 
rank  poison.  But  come  to  our  Redeemer  and 
Saviour  Christ,  who  refresheth  all  that  truly 
come  unto  him,  be  their  anguish  and  heaviness 
never  so  great.  Give  credit  unto  him,  in  whose 
mouth  was  never  found  guile,  nor  untruth.  By 
him  you  shall  be  clearly  delivered  from  all  your 


THE    READEll. 

diseases,  of  him  you  shall  have  full  remission, 
a  poena  et  a  culpa.  He  it  is  that  feedeth  continu- 
ally, all  that  belong  unto  him,  with  his  own  flesh 
that  hanged  upon  the  cross  ;  and  giveth  them 
drink  of  the  blood  flowing  out  of  his  own  side, 
and  maketh  to  spring  within  them  water  that 
floweth  unto  everlasting  life.  Listen  not  to  the 
false  incantations,  sweet  whisperings,  and  crafty 
jugglings  of  the  subtle  Papists,  wherewith  they 
have  this  many  years  deluded  and  bewitched 
the  world,  but  hearken  to  Christ,  give  ear  unto 
his  words;  which  shall  lead  you  the  right  way 
unto  everlasting  life,  there  with  him  to  live  ever 
as  heirs  of  his  kingdom.     Amen^ 


THE  FIRST  BOOK 


IS    OF 


THE  TRUE  AND  CATIIOLICK  DOCTRINE  AND  USE 


SACRAMENT 


BODY    AND    BLOOD   OF   OUR    SAVIOUR   CHRIST. 


The  Supper  of  the  Lord,  otherwise  called  the    chap. 
Holy  Communion,  or  Sacrament  of  the  Body 


and  Blood  of  our  Saviour  Christ,  hath  been  of  oftheLod's 
many  men,  and  by  sundry  ways,  very  much  ^^^^^' 
abused  ;  but  especially  within  these  four  or  five 
hundred  years.  Of  some  it  hath  been  used  as  a 
sacrifice  propitiatory  for  sin,  and  otherwise  su- 
perstitiously,  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  condemned  and  de- 


10  THE    TRUE    DOCTRINE    AND    USE 

spised,  as  a  thing  of  small  or  none  effect.  And 
thus  between  both  the  parties  hath  been  much 
variance  and  contention  in  divers  places  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  holy  Scripture.  Wherein  whatsoever  is 
found,  must  be  taken  for  a  most  sure  ground  and 
an  infallible  truth ;  and  whatsoever  cannot  b6 
grounded  upon  the  same  (touching  our  faith)  is 
man's  device,  changeable  and  uncertain.  And 
therefore  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. 
CHAP.        First,  as  concerning  the  eating  of  the  body 

^^ and  drinking  of  the  blood  of  our  Saviour  Christ, 

'^HhTboiy  ^^^  speaketh  himself,  in  the  sixth  chapter  of  St. 

of  Christ.      JqIih^  JH  ^{^18  ^Jgg  . 

*'  Verily,  verily  I  say  unto  you,  except  you 
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 


OF    THE    lord's    SUPPER.  I! 

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^" 

Of  these  words  of  Christ  %  it  is  plain  and  ma- 
nifest, that  the  eating  of  Christ's  flesh,  and  drink- 
ing of  his  blood,  is  not  like  to  the  eating  and 
drinking  of  other  meats  and  drinks.  For  al- 
though 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,  both  he 
that  eateth  and  drinketh  them,  hath  everlasting 
life ;  and  also  he  that  eateth  and  drinketh  them 
not,  hath  not  everlasting  life.  For  to  eat  that 
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  hath 
Christ  dwelling  in  him.     Thus  have  ye  heard  of 


''  John  vi.  «;  Augustin.  in  Joan.  Tractat.  26. 

'*  Eodem  tract.  «  Aug.  de  Civitate,  lib.  21.  cap.  25, 


12  THE    TRUE    DOCTRTXE    AND    USE 

the  eating  and  drinking  of  the  very  flesh   and 
blood  of  our  Saviour  Christ. 
CHAP.        Now  as  touching  the  sacraments  of  the  same, 
* —  our  Saviour  Christ  did  institute  them  in  bread 


ofthesacfa-  and  wiuc,  at  his  last  supper,  which  he  had  with 
body.  his  apostles  the  night  before  his  death,  at  which 
time,  (as  St.  Matthew  saith,) 

"  When  they  were  eating,  Jesus  took  breads 
and  when  he  had  given  thanks,  he  brake  it^  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  Tes- 
tament, that  is  shed  for  many,  for  the  remission 
of  sins.  But^l  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 : 

**  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  they  all  drank  of  it. 
And  he  said  to  them,  This  is  my  blood  of  the 
New  Testament,  which  is  shed  for  many.  Ve- 
rily I  say  unto  you,  I  will  drink  no  more  of  the 

'  Matt.  xxvi. 


OF    THE    lord's    SUPPEU.  13 

fruit  of  the  vine,  until  that  day  that  1  drink  it 
new  in  the  kingdom  of  God  ^." 

The  Evangelist  St.  Luke  uttereth  this  matter 
on  this  wise. 

*'  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,  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,  1  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  re- 
membrance 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  Evange- 
lists declare,  that  Christ  spake  or  did  at  his  last 
supper,  concerning  the  institution  of  the  com- 
munion and  sacrament  of  his  body  and  blood. 
Now  you  shall  hear  what  St.  Paul  saith  concern- 
ing the  same,  in  the  tenth  chapter  of  the  First  to 
the  Corinthians,  where  he  writeth  thus  : 

'  Mark  xiv.  ■'  Luke  xxii. 


14  THE    TRUE    DOCTRINE    AND    USE 

"  Is  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  partakers  of  one 
bread  and  of  one  cup '." 

And  in  the  eleventh  he  speaketh  on  this  manner. 

*'  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  cup,  when  supper  was  done, 
saying,  This  cup  is  the  New  Testament  in  my 
blood.  Do  this,  as  often  as  you  drink  it,  in  re- 
membrance of  me.  For  as  often  as  you  shall 
eat  this  bread  and  drink  this  cup,  shew  forth  the 
Lord's  death  till  he  come.  Wherefore  whoso- 
ever shall  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,  eat- 
eth  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  \" 

*  1  Cor.  X.  ''  Ibid.  xi. 


OF    THE    lord's    SUPPER,  15 

By  these  words  of  Christ  rehearsed  by  the 
Evangelists,  and  by  the  doctrine  also  of  St.  Paul, 
(which  he  confesseth  that  he  received  of  Christ,) 
two  things  specially  are  to  be  noted. 

First,  that  our  Saviour  Christ  called  the  ma-    chap. 
terial  bread  which  he  brake,  his  body,  and  the 


IV. 


,,,  ,        r      •         r    ^  'Ni'ii         i     Christ  call- 

wine  (which  was  the  iruit  oi  the  vnie)  his  blood,  ed  the  mate. 

.  rial  bread 

And  yet  he  spake  not  this  to  the  intent  that  men  I'is  body. 
should  think  that  material  bread  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  of  Christ's  blood 
that  was  shed  for  us,  and  the  bread  is  a  commu- 
nion of  his  flesh  that  was  crucified  for  us.  So 
that  although,  in  the  truth  of  his  human  nature, 
Christ  be  in  heaven,  and  sitteth  on  the  right 
hand  of  God  the  Father,  yet  whosoever  eateth 
of  that  bread  in  the  supper  of  the  Lord,  accord- 
ing to  Christ's  institution  and  ordinance,  is  as-^ 
sured  by  Christ's  own  promise  and  testament, 
that  he  is  a  member  of  his  body,  and  receiveth 
the  benefits  of  his  passion,  which  he  suflfered  for 
us  upon  the  cross.  And  likewise  he  that  drink- 
eth  of  that  holy  cup  in  that  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. 


16  THE    TRUE    DOCTRINE    AND    USE 

"  Is  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?"  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  their  own  damnation,  because 
they  esteem  not  the  body  of  Christ.'' 
CHAP.  The  second  thing  which  may  be  learned  of 
^'      the  foresaid  words  of  Christ  and  St.  Paul  is  this. 


fafthTs"a-'*'*  that  although  none  eateth  the  body  of  Christ, 
™he*body  and  drinketh  his  blood,  but  they  have  eternal 
of  Christ,  j-^g^  ^^^  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  sa- 
craments of  the  same :  but,  beside  the  sacra- 
ments, the  good  eateth  everlasting  life;  the  evil, 
everlasting  death.  Therefore  St.  Paul  saith, 
**  Whosoever  shall  eat  of  the  bread  or  drink 
of  the  cup  of  the  Lord  unworthily,  he  shall 
be  guilty  of  the  body  and  blood  of  the  Lord." 
Here  St.  Paul  saith  not,  that  he  that  eateth  the 
bread  and  drinketh  the  cup  of  the  Lord  unwor- 
thily, 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 


OF    THE    lord's    SUPPER.  17 

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,  be-    chaf. 
cause  they  be  spoken  of  by  Christ  himself,  the 


VI. 


author  of  all  truth,  and  by  his  holy  apostle  St.  suffice  fori 
Paul,  as  he  received  them  of  Christ,  so  all  doc-  mans  faith, 

concerning 

trmes  contrary  to  the  same  be  most  certamlv  ti>is  sacra- 

''  •'  ment. 

false  and  untrue,  and  of  all  Christian  men  to  be 
eschewedj  because  they  be  contrary  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 
Evangelists  and  St.  Paul,  ought  to  suffice  the 
faith  of  Christian  people,  as  touching  the  doc- 
trine of  the  Lord's  Supper,  and  holy  communion 
or  sacrament  of  his  body  and  blood ;  which,  being 
well  considered  and  weighed,  shall  be  a  just  oc- 
casion 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  arid    chap; 
stir  all  men  to  friendship,  love,  and  concord. 


vn. 


and  to  put  away  all  hatred,  variance,  and  dis^  m^t  whichr 


18  THE    TRUE    DOCTRINE    AND    USE 

ed'to^mie  cord,  and  to  testify  a  brotherly  and  unfeigned 
concoTd!  is  love  between  all  them  that  be  the  members  of 
ibe  oc^casion  ChHst ;  but  the  devil,  the  enemy  of  Christ  and 
anddi'^oTd.of  all  his  members,  hath  so  craftily  juggled 
herein,  that  of  nothing  riseth  so  much  conten- 
tion 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  mouth  this  sacramental  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  Fa- 
ther. And  that  finally  by  his  means  they  may 
enjoy  with  him  the  glory  and  kingdom  of  hea- 
ven. Amen. 
CHAP.  Whereas  in  the  first  part  of  this  treaty  of  the 
_I!!!l_  sacrament  of  the  body  and  blood  of  our  Saviour 
Christ,  was  briefly  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  de- 
clare 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  under- 
stand the  same,  and  be  edified  thereby ;  which 
by  God's  grace  is  mine  only  intent  and  desire. 


OF    THE    lord's    SUPPER.  19 

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  understood,  the  more 
sweetness,  fruit,  comfort,  and  edification  it  bring- 
eth  to  the  godly  receivers  thereof.  And  to  the 
clear  understanding  of  this  sacrament,  divers 
things  must  be  considered. 

First,  that  as  all  men  of  themselves  be  sinners,    chap. 
and  through  sin  be  in  God's  wrath,  banished  far 


IX. 


away  from  him,  condemned  to  hell  and  everlast-  Sd  hunger 
ing  damnation,  and  none  is  clearly  innocent,  but  ness  Jfthe 
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,  righte- 
ousness, and  everlasting  salvation.  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: 
**  As  an  hart  longeth  for  springs  of  water,  so  doth 
my  soul  long  for  thee,  O  God '." — *'  My  soul 
hath  thirsted  after  God,  who  is  the  well  of  life. 
My  soul  thirsteth  for  thee,  my  flesh  wisheth  for 
thee""."  And  this  hujiger  the  silly,  poor,  sinful 
soul  is  drawn  into,  by  means  of  the  law,  which 
sheweth  unto  her  the  horribleness  of  sin,  the 
terror  of  God's  indignation,  and  the  horror  of 

'  P^jalm  xlii.  '"  Ibid.  Ixiii- 

C  2 


20  THE    TRUE    DOCTRINE    a!ND    USE 

death  and  everlasting  damnation.  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  hea- 
viness and  sorrow  seeketh  for  some  comfort, 
and  dcsireth  some  remedy  for  her  miserable  and 
sorrowful  estate.  And  this  feeling  of  her  damn- 
able condition,  and  greedy  desire  of  refreshing, 
is  the  spiritual  hunger  of  the  soul.  And  whoso- 
ever hath  this  godly  hunger,  is  blessed  of  God, 
and  shall  have  meat  and  drink  enough,  as  Christ 
himself  said  :  ''  Blessed  be  they  that  hunger 
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  themselves  holy  enough,  and  in  good 
case  and  condition  enough,  as  they  have  no  spi- 
ritual hunger,  so  shall  they  not  be  fed  of  God 
with  any  spiritual  food.  For  as  Almighty  God 
feedeth  them  that  be  hungry,  so  doth  he  send 
away  empty  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,  his  mouth  and  his 
belly.     But  the  Scripture  in  sundry  places  useth 

"  Matt.  V. 


OF    THE    lord's    SUPPER.  21 

special  words,  whereby  to  draw  our  gross  minds 
from  the  fancying  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  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  fancied,  (as  it  were,)  re- 
buking 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  the  throat.     Likewise  when  he 
said  to  the  woman  of  Samaria :  "  Whosoever 
shall  drink  of  that  water  that  I  shall  give  him, 
shall  never  be  thirsty  again  p."     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  drink- 
ing with  the  mouth  and  throat.     For  there  is  no 
such  kind  of  drink,  that  with  one's  drinking,  can 
quench  the  thirst   of  a   man's   body  for  ever. 

•  Johniv.  "  Ibid. 


22  THE    TRUE    DOCTRINE    AND    USE 

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  ac- 
quainted. And  when  our  Saviour  Christ  said, 
**  He  that  cometh  to  me  shall  not  hunger;  and 
he  that  believeth  on  me  shall  never  be  thirsty'';" 
he  gave  them  a  plain  watch- word,  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  com- 
forteth  the  body,  is  called  meat  and  drink ;  of  a 
like  sort  the  Scripture  calleth  the  same  thing 
that  comforteth  the  soul,  meat  and  drink. 
CHAP.  Wherefore  as  here  before  in  the  first  note  is  de- 
._  clared  the  hunger  and  drought  of  the  soul,  so  is 


X. 


The  spiri-      .  n  ,  .        , 

tuai  food  of  it  now  secondly  to  be  noted,  what  is  the  meat, 

the  soul.  1     .      7  in  -,  n       ■, 

drink,  and  food  of  the  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  I   will 

*•  John  vi. 


OF    THE    lord's    .SUPPER.  23 

refresh  you'." — "  And  if  any  man  be  dry," 
saith  he,  *'  let  him  come  to  me  and  drink.  He 
that  believeth  in  me,  floods  of  water  of  life 
shall  flow  out  of  his  belly'." — **  And  I  am  the 
bread  of  life,"  saith  Christ;  "  he  that  cometh 
to  me,  shall  not  be  hungry  ;  and  he  that  believ- 
eth 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  comfort- 
eth  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  simili- 
tude 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  Savi- 
our Christ,  which  was  shed  for  her  offences. 
For  as  there  is  a  carnal  generation,  and  a  carnal 
feeding  and  nourishment,  so  is  there  also  a  spi- 
ritual generation,  and  a  spiritual  feeding.  And 
as  every  man,  by  carnal  generation  of  father  and 

■^  Matt.  xi.  '  John  vii.  '  John  vi.  "  Ibid. 


24  THE    TRUE    DOCTRINE    AND    USE 

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  in  his  soul  by 
the  flesh  and  blood  of  our  Saviour  Christ.  And 
as  the  body  liveth  by  meat  and  drink,  and  there- 
by increaseth  and  grov^^eth  from  a  young  babe 
unto  a  perfect  man,  (v^^hich  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 
the  sixth  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  living  Father  hath  sent 
me,  and  I  live  by  the  Father,  even  so  he  that 
eateth  me,  shall  live  by  me\"  And  this  St. 
Paul  confessed  of  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 

V     '> 

"  John  vi,  ^  Gal.  ii. 


OF    THE    lord's    SUPPER.  25 

The  third  thing  to  be  noted  is  this,  that  al-    chap. 

though  our  Saviour  Christ  resembleth  his  flesh ' 

and  blood  to  meat  and  drink,  yet  he  far  passeth  exceiietraii 
and  excelleth  all  corporal  meats  and  drinks,  food. 
For  although  corporal  meats  and  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  begin- 
ner 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  doth  feed  and  nou- 
rish only  our  bodies  ;  but  Christ  is  the  true  and 
perfect  nourishment  both  of  bodj'^  and  soul.  And 
besides  that,  bodily  food  preserveth  the  life  but 
for  a  time,  but  Christ  is  such  a  spiritual  and  per- 
fect food,  that  he  preserveth  both  body  and  soul 
for  ever.  As  he  said  unto  Martha,  *'  I  am  resur- 
rection and  life.  He  that  believeth  in  me,  al- 
though he  die,  yet  shall  he  live.  And  he  that 
liveth  and  believeth  in  me,  shall  not  die  for 
ever." 

Fourthly,  it  is  to  be  noted,  that  the  true  know-    chap. 
ledge  of  these  things  is  the  true  knowledge  of 


XII. 


rf-11      •  1  It  1  •  •  1    "^''^  sacra- 

Christ;  and  to  teach  these  thmgs,  is  to  teach  ments  were 

ordained  to 

Christ ;  and  the  believing  and  feeling  of  these  co'ijirm  our 
things,  is  the  believing  and  feeling  of  Christ  in 


2Q  THE    TRUE    DOCTRINE    AND    USE 

our  hearts.  And  the  more  clearly  we  see,  un- 
derstand, and  believe  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  ex- 
perience, and  by  our  common  senses ;  yet  this 
our  spiritual  generation  and  our  spiritual  nutri- 
tion 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 
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  rege- 
neration in  water,  and  another  visible  sacra- 
ment 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,  put- 
teth  Christ  into  our  ears ;  so  likewise  these  ele- 
ments 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 


OF    THE    LOUd's    SUPPER.  27 

water  with  our  bodies,  and  be  washed  with  wa- 
ter; 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,  a  shewing  of  Christ  be- 
fore 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  touch- 
ing 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  con- 
stant faith,  we  be  fed  and  nourished  with  that 
meat  and  drink.  And  for  this  cause  Christ  or- 
dained this  sacrament  in  bread  and  wine,  (which 
we  eat  and  drink,  and  be  chief  nutriments  of  our 


28  THE    TRUE    DOCTRINE    AND    USE 

body,)  to  the  intent  that  as  surely  as  we  see  the 
bread  and  wine  with  our  eyes,  smell  them  with 
our  noses,  touch  them  with  our  hands,  and  taste 
them  with  our  mouths;  so  assuredly  ought  we  to 
believe,  that  Christ  is  our  spiritual  life  and  sus- 
tenance of  our  souls,  like  as  the  said  bread  and 
wine  is  the  food  and  sustenance  of  our  bodies. 
And  no  less  ought  we  to  doubt,  that  our  souls  be 
fed  and  live  by  Christ,  than  that  our  bodies  be 
fed  and  live  by  meat  and  drink.  Thus  our  Sa- 
viour 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  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,  a  shewing  of  Christ  before  our  eyes, 
a  smelling  of  him  with  our  noses,  a  feeling  and 
groping  of  him  with  our  hands,  and  an  eating, 
chawing,  digesting,  and  feeding  upon  him  to  our 
spiritual  strength  and  perfection. 
CHAP.  Fifthly,  it  is  to  be  noted,  that  although  there 
be  many  kinds  of  meats  and  drinks,  which  feed 


XIII. 


Where  forc 

this  sacra-   thc  body,  yct  our  Saviour  Christ  (as  many  an- 

ment  was  .  •       \  i     •         i      i   •  n 

ordained  in  cicut  autliors  writc)  ordauicd  this  sacrament  of 

bread  and 

wine.  our  spiritual  feeding  in  bread  and  wine,  rather 
than  in  other  meats  and  drinks,  because  that 
bread  and  wine  do  most  truly  represent  unto  us 
the  spiritual  union  and  knot  of  all  faithful  people, 
as  well  unto  Christ,  as  also  amongst  themselves. 


OF    THE    lord's    SUPPER.  29 

For  like  as  bread  is  made  of  a  great  number  of 
grains  of  corn,  ground,  baken,  and  so  joined  to- 
gether, 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  multitude  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. 

Sixthly,  it  is  to  be  noted,  that  as  the  bread    <^"ap 
and  wine,  which  we  do  eat,  be  turned  into  our 


XIV. 


flesh  and  blood,  and  be  made  our  very  flesh  andcbris"L^" 

mystical 

very  blood,  and  be  so  jomed  and  mixed  with  our  i»«dj. 
flesh  and  blood,  that  they  be  made  one  whole 
body  together,  even  so  be  all  faithful  Christians 
spiritually  turned  into  the  body  of  Christ,  and  be 
so  joined  unto  Christ,  and  also  together  among 
themselves,  that  they  do  make  but  one  mystical 
body  of  Christ,  as  St.  Paul  saith :  *'  We  be  one 
bread  and  one  body,  as  many  as  be  partakers  of 
one  bread  and  one  cup  y."  And  as  one  loaf  is 
given  among  many  men,  so  that  every  one  is 
partaker  of  the  same  loaf,  and  likewise  one  cup 
of  wine  is  distributed  unto  many  persons,  where- 
of every  one  is  partaker ;  even  so  our  Saviour 
Christ  (whose  flesh  and  blood  is  represented  by 
the  mystical  bread  and  wine  in  the  Lord's  Sup- 
per) doth  give  himself  unto  all  his  true  members, 

"  1  Cor.  X. 


30  THE    TRUE    DOCTRINE    AND    USE 

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  spiri- 
tually feed  upon  Christ's  body  and  blood,  nor 
have  any  life,  strength,  or  sustenance  thereby. 
CHAP.  Seventhly,  it  is  to  be  noted,  that  whereas  no- 
thing in  this  life  is  more  acceptable  before  God, 


XV. 


melumoveth  or  morc  plcasaut  unto  man,  than  Christian  peo- 
loye  and      plc  to  llve  togcthcr  quictly  in  love  and  peace, 


Iriendsliip. 


unity  and  concord  :  this  sacrament  doth  most 
aptly  and  effectually  move  us  thereunto.  For 
when  we  be  made  all  partakers  of  this  one  table, 
what  ought  we  to  think,  but  that  we  be  all 
members  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  together  in  one  loaf.  Surely  they  have 
very  hard  and  stony  hearts,  which  with  these 
things  be  not  moved.  And  more  cruel  and  un- 
reasonable be  they  than  brute  beasts,  that  can- 
not be  persuaded  to  be  good  to  their  Christian 
brethren  and  neighbours  (for  whom  Christ  suf- 
fered death)  when  in  this  sacrament  they  be  put 

'  Dionysius, 


OF    THE    lord's    SUPPER.  31 

in  remembrance,  that  the  Son  of  God  bestowed 
his  life  for  his  enemies.  For  we  see  by  daily 
experience,  that  eating  and  drinking  together 
maketh  friends,  and  continueth  friendship.  Much 
more  then  ought  the  table  of  Christ  to  move  us 
so  to  do.  Wild  beasts  and  birds  be  made  gen- 
tle 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  bread 
and  wine  in  this  holy  supper,  as  by  the  words  of 
holy  Scripture  recited  in  the  same.  Wherefore 
whose  heart  soever  this  holy  sacrament,  com- 
munion, 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  grow  in  tha  same  all  amity,  friendship, 
and  concord,  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  Chris- 
tian people,  by  their  Transubstantiation. 

For  if  we  receive  no  bread  nor  wine  in  the  The  doctrine 

ofTransub- 

holy  communion,    then   all   those   lessons  and  stantiaUon 

''  _  doth  clean 

comforts  be  Rone,  which  we  should  learn  and  *">vert  our 

<-•  '  faith  in 

receive  by  eating  of  the  bread  and  drinking  of  Christ, 
the  wine.     And  that  fantastical  imagination  giv- 
eth  an  occasion  utterly  to  subvert  our  whole 
faith  in  Christ.     For  if  this  sacrament  be  or- 


32 


THE    TRUE    DOCTRINE    AND    USE 


dained  in  bread  and  wine  (which  be  food  for  the 
body)  to  signify  and  declare  unto  us  our  spiri- 
tual food  by  Christ,  then  if  our  corporal  feed- 
ing upon  the  bread  and  wine  be  but  fantastical, 
(so  that  there  is  no  bread  nor  wine  there  indeed 
to  feed  upon,  although  there  appear  there  to  be,) 
then  it  doth  us  to  understand,  that  our  spiritual 
feeding  in  Christ  is  also  fantastical,  and  that  in- 
deed 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. 
CHAP.  The  eighth  thing  that  is  to  be  noted  is,  that 
this  spiritual  meat  of  Christ's  body  and  blood, 


XVI. 


The  spiri-       .  'i-i  it  t  •         i 

tuai  eating  is  not  rcccivcd  HI  thc  mouth,  and  digested  m  the 


is  with  the 
lieart,  not 
with  the 
teeth. 


stomach,  (as  corporal  meats  and  drinks  com- 
monly be,)  but  it  is  received  with  a  pure  heart, 
and  a  sincere  faith.  And  the  true  eating  and 
drinking  of  the  said  body  and  blood  of  Christ,  is 
with  a  constant  and  a  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  in- 
corporate 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 


OF    THE    lord's    SUPPER*  33 

our  ears  by  hearing  of  his  word,  and   to  our 
other  senses,  by  eating  and  drinking  of  the  sa- 
cramental bread  and  wine  in  his  holy  supper. 
What  thing  then  can  be  more  comfortable  to  us, 
than  to  eat  this   meat   and  drink  this   drink? 
Whereby  Christ  certifieth  us,  that  we  be  spiri- 
tually 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,  "  He  that  eateth  me,  shall  live  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  the  same^ 
how  can  he  but  be  desirous  oftentimes  to  re- 
ceive 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 
consciences !     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  and  comfort  can  they 

•  John  vi. 


34  THE    TRUE    DOCTRINE    AND,  USE 

find  none,  neither  within  them  nor  without  them. 
And  in  this  case  they  do  hate  as  well  God  as  the 
devil ;  God  as  an  unmerciful  and  extreme  judge, 
and  the  devil  as  a  most  malicious  and  cruel  tor- 
mentor. But  in  this  sorrowful  heaviness,  holy- 
Scripture  teacheth  them,  that  our  heavenly  Fa- 
ther 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  of 
heaven  with  him.  And  in  the  receiving  of  the 
holy  supper  of  our  Lord,  we  be  put  in  remem- 
brance of  this  his  death,  and  of  the  whole  mys- 
tery of  our  redemption.  In  the  which  supper 
is  made  mention  of  his  testament,  and  of  the 
foresaid  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  receiv- 
ing of  the  Lord's  Supper,  what  thing  can  be 


OF  THE  lord's  supper.  35 

more  joyful,  more  pleasant,  or  more  comfortable 
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,  as  well  by  the  words  of 
the  Evangelists,  as  of  St.  Paul.  *'  Do  this," 
saith Christ,  ''as  often  as  you  drink  it  in  remem- 
brance of  me."  And  St.  Paul  saith,  **  As  often 
as  you  eat  this  bread,  and  drink  this  cup,  you 
shall  shew  the  Lord's  death  until  he  come." 
And  again,  Christ  said,  *'  This  cup  is  a  new  tes- 
tament, in  my  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.  Ahd  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,)  I  shall  de- 
sire 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  darkness, 
the  truth  from  false  sophistical  subtleties,  and 
the  certain  word  of  God  from  men's  dreams  and 
fantastical  inventions. 

D  2 


36  THE    TRtFE    DOCTRINE    AND    USE 


CHAP.        But  these  things  cannot  manifestly  appear  to 
the  reader,  except  the  principal  points  be  first 


XVII. 


The  princi- 


pal errors  of  set  out,  wherein  the  Papists  vary  from  the  truth 
The  first  is'  of  God's  word,  which  be  chiefly  four. 

ofTransub-  •  -r»  • 

stantiation.  First,  the  Papists  say,  that  in  the  Supper  of 
the  Lord,  after  the  words  of  consecration  (as 
they  call  it)  there  is  none  other  substance  re- 
maining, but  the  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  sa- 
vour, 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  any 
thing  to  stay  them  upon.  For  in  the  body  and 
blood  of  Christ  (say  they)  these  accidents  can- 
not 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 


OF    THE    lord's    SUPPER.  37 

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  round- 
ness, 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 :  di- 
vision, without  any  thing  divided  :  and  so  other 
qualities  and  quantities,  without  any  thing  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  au- 
thors, whose  study  was  ever  to  defend  and  set 
abroad  to  the  world  all  such  matters,  as  the  bi- 
shops 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  pre- 
scribed 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  Anti- 
christ indeed,  except  he  had  been  so  repugnant 

''  De  stunma  Trini.  et  fide  Catholica. 


38  THE    TRUE    DOCTRINE    AND    USE 

unto  Christ,  whose  doctrine  is  clean  contrary  to 
this  doctrine  of  Antichrist.  For  Christ  teach- 
eth,  that  we  receive  very  bread  and  wine  in  the 
most  blessed  Supper  of  the  Lord,  as  sacraments 
to  admonish  us,  that  as  bodily  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  sig- 
nify 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      Thc  sccond  principal  thing,  wherein  the  Pa- 
is of  the  pre-  ^       n  r-i     li  1     '      t  ' 
senceof      pists  varv  from  the  truth  of  God  s  word,  is  this. 

Christ  in        *  -^ 

this  sacra-  Tlicy  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,  corporeally 
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  not  naturally  nor  sensibly.  And  others  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 


OF    THE    L(^RD's    supper.  39 

confession  of  Berengarius  %  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 
counsel  held ;  which  was,  that  not  only  the  sa- 
craments of  bread  and  wine,  but  also  the  very- 
flesh  and  blood  of  our  Lord  Jesu  Christ,  are  sen- 
sibly handled  of  the  priest  in  the  altar,  broken, 
and  torn  with  the  teeth  of  the  faithful  people. 
But  the  true  Catholick  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  into  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,  *'  You  shall  have  ever  poor  men  among 
you,  but  me  you  shall  not  ever  have  *."  And 
again  he  saith,  "  Many  hereafter  shall  come  and 
say,  look,  here  is  Christ,  or,  look,  there  he  is, 
but  believe  them  not^"  And  St.  Peter  saith  in 
the  Acts,  "  That  heaven  must  receive  Christ, 

•=  De  consecrati.  Distin.  2.  Ego  Berengarius. 
^  John  vi.        *  Matt.  xxvi.        '  Ibid.  xxiv. 


40  THE    TRUE    DOCTRINE    AND    USE 

until  the  time  that  all  things  shall  be  restored  ^" 
And  St.  Paul,  writing  to  the  Colossians,  agreeth 
hereto,  saying,  **  Seek  for  things  that  be  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  bread,  and  drink  this  cup,  shew  forth  the 
Lord's  death  until  he  come '."  Till  he  come, 
saith  St.  Paul,  signifying,  that  he  is  not  there 
corporeally  present.  For  what  speech  were  this, 
or  who  useth  of  him  that  is  already  present,  to 
say,  until  he  come  ?  For  until  he  come,  signi- 
fieth  that  he  is  not  yet  present.  This  is  the  Ca- 
tholick  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,  corporeally, 
naturally  and  sensibly,  be  present  with  his  Fa- 
ther in  heaven,  yet  sacramentally  and  spiritually 
he  is  here  present  in  water,  bread,  and  wine,  as 
in  signs  and  sacraments,  but  he  is  indeed  spirit 
tually  in  the  faithful  Christian  people,  which 
according  to  Christ's  ordinance  be  baptized,  or 
receive  the  holy  communion,  or  unfeignedly  be- 
lieve in  him.  Thus  have  you  heard  the  second 
principal  article,  wherein  the  Papists  vary  from 

«"  Acts  iii.  ■>  Coloas.-iii.  *  1  Cor.  xi. 


Christ. 


OF    THE    lord's    SUPPER.  41 

the  truth  of  God's  word,  and  from  the  Catholick 
faith.  Now  the  third  thing,  wherein  they  vary, 
is  this. 

The  Papists  say,  that  evil  and  uneodlv  men  The  third  is. 

.  ,  "^  O  J  thatevilmen 

receive  in  this   sacrament  the   very  body  and  ^at  and  drink 

•^  ♦'  the  very  bo- 

blood  of  Christ,  and  eat  and  drink  the  self-same  *^J?°'''''°°*^ 

'  01 

thing  that  the  good  and  godly  men  do.  But 
the  truth  of  God's  word  is  contrary,  that  all 
those  that  be  godly  members  of  Christ,  as  they 
corporally  eat  the  bread  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  damna- 
tion. 

The  fourth  thing,  wherein  the  Popish  priests 
dissent  from  the  manifest  word  of  God,  is  this. 
They  say,  that  they  offer  Christ  every  day  for 
remission  of  sin,  and  distribute  by  their  masses 
the  merits  of  Christ's  passion.  But  the  pro- 
phets, apostles,  and  evangelists  do  say^  that 
Christ  himself  in  his  own  person  made  a  sacri- 
fice for  our  sins  upon  the  cross,  by  whose  wounds 
all  our  diseases  were  healed,  and  our  sins  par- 
doned; 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 


42  THE    TRUE    DOCTRINE    AND    USE,    &C; 

man's  power  to  give  unto  any  other,  but  every 
man  must  receive  it  at  Christ's  hands  himself, 
by  his  own  faith  and  belief,  as  the  prophet 
saith  ". 

''  Habakkuk  ii. 


HERE    ENDETH    THE   FIRST  BOOK. 


THE   SECOND   BOOK 


IS 


AGAINST  THE  ERROR 


TRANS  UBSTANTIATION. 


Thus   have   you  heard   declared  four  things,    chap. 
wherein  chiefly  the  Papistical  doctrine  varieth       ^- 
from  the  true  word  of  God,  and  from  the  oldJJ-J^"/-, 
Catholick  Christian  faith,  in  this  matter  of  the  f^Zsli- 

-r         1 J      o  stantiation. 

Lord  s  Supper. 

Now,  lest  any  man  should  think  that  I  feign 
any  thing  of  mine  own  head,  without  any  other 
ground  or  authority,  you  shall  hear,  by  God's 
grace,  as  well  the  errors  of  the  Papists  confuted, 
as  the  Catholick  truth  defended,  both  by  God's 
most  certain  word,  and  also  by  the  most  old 
approved  authors  and  martyrs  of  Christ's 
church. 


44  AGAINST    THE    ERROR    OF 

CHAP,        And  first,  that  bread  and  wine  remain  after 


II. 


the  words  of  consecration,  and  be   eaten  and 
ticaidoc-    drunken  in  the  Lord's  Supper,  is  most  manifest 

trine  is  con- 
trary to      by  the  plain  words  of  Christ  himself,  when  he 

God's  word.       .     .  ^ 

ministered  the  same  supper  unto  his  disciples. 
For  as  the  Evangelists  write,  "  Christ  took 
bread,  and  brake  it,  and  gave  it  to  his  disciples, 
and  said.  Take,  eat,  this  is  my  body '." 

Here  the  Papists  triumph  of  these  words,  when 
Christ  said,  *'  This  is  my  body "","  which  they 
call  the  words  of  consecration.  For  (say  they) 
as  soon  as  these  words  be  fully  ended,  there  is 
no  bread  left,  nor  none  other  substance,  but  only 
Christ's  body.  When  Christ  said  "  this,"  the 
bread  (say  they)  remained.  And  when  he  said 
*'  is,"  yet  the  bread  remained.  Also  when  he 
added  **  my,"  the  bread  remained  still.  And 
when  he  said  "  bo-,"  yet  the  bread  was  there 
still.  But  when  he  had  finished  the  whole  sen- 
tence, "  This  is  my  body,"  then  (say  they)  the 
bread  was  gone,  and  there  remained  no  sub- 
stance but  Christ's  body,  as  though  the  bread 
could  not  remain,  when  it  is  made  a  sacrament. 
But  this  negative,  that  there  is  no  bread,  they 
make  of  their  own  brains,  by  their  unwritten 
verities. 

Oh,  good  Lord,  how  would  they  have  bragged 
if  Christ  had  said,  this  is  no  bread !    But  Christ 

'  Matt.  xxvi.    Mark  xiv.  *"  Luke  xxii. 


TRANSUBSTANTIATIO^T.  45 

spake  not  that  negative,  this  is  no  bread,  but 
said  affirmingly,  "  This  is  my  body,"  not  deny- 
ing the  bread,  but  affirming  that  his  body  was 
eaten  (meaning  spiritually)  as  the  bread  was 
eaten  corporally.  And  that  this  was  the  mean- 
ing of  Christ,  appeareth  plainly  by  St.  Paul,  in 
the  tenth  chapter  to  the  Corinthians,  the  first 
Epistle,  where  he  (speaking  of  the  same  matter) 
saith,  **  Is  not  the  bread,  which  we  break,  the 
communion  of  the  body  of  Christ"?"  Who  un- 
derstood the  mind  of  Christ  better  than  St.  Paul, 
to  whom  Christ  shewed  his  most  secret  counsels? 
And  St.  Paul  is  not  afraid,  for  our  better  under- 
standing of  Christ's  words,  somewhat  to  alter 
the  same,  lest  we  might  stand  stiffly  in  the  letters 
and  syllables,  and  err  in  mistaking  of  Christ's 
words.  For  whereas  our  Saviour  Christ  brake 
the  bread  and  said.  This  is  my  body,  St.  Paul 
saith,  that  the  bread  which  we  break  is  the 
communion  of  Christ's  body.  Christ  said,  his 
body:  and  St.  Paul  said,  the  communion  of  his 
body :  meaning,  nevertheless,  both  one  thing, 
that  they,  which  eat  the  bread  worthily,  do  eat 
spiritually  Christ's  very  body.  And  so  Christ 
calleth  the  bread  his  body,  (as  the  old  authors 
report,)  because  it  representeth  his  body,  and 
signifieth  unto  them  which  eat  that  bread  ac- 
cording to  Christ's  ordinance,  that  they  do  spi- 

"  1  Cor,  X. 


46  AGAINST    THE    ERROR    OF 

ritually  eat  his  body,  and  be  spiritually  fed  and 
nourished  by  him,  and  yet  the  bread  remaineth 
still  there,  as  a  sacrament  to  signify  the  same. 
But  of  these  words  of  consecration  shall  be 
spoken  hereafter  more  at  large.  Therefore  to 
return  to  the  purpose,  that  the  bread  remaineth, 
and  is  eaten  in  this  sacrament,  appeareth  by  the 
words  which  go  before  the  consecration.  For 
that  Christ  "  took  bread,  and  brake  it,  and  gave 
it  to  his  disciples,  and  said.  Take,  eat^:"  all  this 
was  done  and  spoken  before  the  words  of  conse- 
cration. Wherefore  they  must  needs  be  under- 
stood of  the  very  bread,  that  Christ  took  bread, 
brake  bread,  gave  bread  to  his  disciples,  com- 
manding them  to  take  bread,  and  eat  bread. 
But  the  same  is  more  plain  and  evident  of  the 
wine,  that  it  remaineth,  and  is  drunken  at  the 
Lord's  Supper,  as  well  by  the  words  that  go  be- 
fore, as  by  the  words  that  follow  after  the  con- 
secration. For  before  the  words  of  consecration, 
Christ  took  the  cup  of  wine,  and  gave  it  unto 
his  disciples,  and  said,  "  Drink  you  allof  this''." 
And  after  the  words  of  consecration  followeth, 
"  they  drank  all  of  it'."  Now  I  ask  all  the  Pa- 
pists, what  thing  it  was  that  Christ  commanded 
his  disciples  to  drink,  when  he  said.  Drink  ye  all 
of  this  ?  The  blood  of  Christ  was  not  yet  there, 
by  their  own  confession,  for  it  was  spoken  be- 

"  Matt.  xxvi.  ''  Ibid,  '  Mark  xiv. 


TRANSUBSTANTIATION.  47 

fore  the  consecration :  therefore  it  could  be  no- 
thing else  but  wine  that  he  commanded  them  to 
drink.  Then  I  ask  the  Papists  once  again,  whe- 
ther the  disciples  drank  wine  or  not  ?  If  they 
say,  yea,  then  let  them  recant  their  error,  that 
there  was  no  wine  remaining  after  the  consecra- 
tion. If  they  say,  nay,  then  they  condemn  the 
apostles  of  disobedience  to  Christ's  command- 
ment, which  drank  not  wine  as  he  commanded 
them.  Or  rather  they  reprove  Christ  as  a  jug- 
gler, which  commanded  his  apostles  to  drink 
wine,  and  when  they  came  to  the  drinking  there- 
of, he  himself  had  conveyed  it  away.  Moreover, 
before  Christ  delivered  the  cup  of  wine  to  his 
disciples,  he  said  unto  them,  "Divide  this  among 
you'."  Here  would  I  ask  the  Papists  another 
question,  what  thing  it  was  that  Christ  com- 
manded his  disciples  to  divide  among  them  ?  I 
am  sure  they  will  not  say,  it  was  the  cup,  except 
they  be  disposed  to  make  men  laugh  at  them. 
Nor  I  think  they  will  not  say,  it  was  the  blood 
of  Christ,  as  well  because  the  words  were  spoken 
before  the  consecration,  as  because  the  blood  of 
Christ  is  not  divided,  but  spiritually  given  whole 
in  the  sacrament.  Then  could  it  be  understood 
of  nothing  else  but  of  wine,  which  they  should 
divide  among  them,  and  drink  all  together.  And 
when  the  communion  was  ended,  Christ  said 

*  Luke  xxii. 


48  AGAINST    THE    ERROR    OF 

unto  his  apostles,  *'  Verily  I  say  unto  you,  that 
I  will  drink  no  more  henceforth  of  this  fruit  of 
the  vine,  until  that  day,  that  I  shall  drink  it  new 
with  you,  in  my  Father's  kingdom*."  By  these 
words  it  is  clear,  that  it  was  very  wine  that  the 
apostles  drank  at  that  godly  supper.  For  the 
blood  of  Christ  is  not  the  fruit  of  the  vine,  nor 
the  accidents  of  wine ;  nor  none  other  thing  is 
the  fruit  of  the  vine,  but  very  wine  only.  How 
could  Christ  have  expressed  more  plainly,  that 
bread  and  wine  remain,  than  by  taking  the  bread 
in  his  hands,  and  breaking  it  himself,  and  giving 
it  unto  his  disciples,  commanding  them  to  eat  it? 
And  by  taking  the  cup  of  wine  in  his  hands,  and 
delivering  it  unto  them,  commanding  them  to 
divide  it  among  them,  and  to  drink  it,  and  call^ 
ing  it  the  fruit  of  the  vine?  These  words  of 
Christ  be  so  plain,  that  if  an  angel  of  heaven 
would  tell  us  the  contrary,  he  ought  not  to  be 
believed.  And  then  much  less  may  we  believe 
the  subtle  lying  Papists.  If  Christ  would  have 
had  us  to  believe  (as  a  necessary  article  of  our 
faith)  that  there  remaineth  neither  bread  nor 
wine,  would  he  have  spoken  after  this  sort,  using' 
all  such  terms  and  circumstances  as  should  make 
us  believe,  that  still  there  remaineth  bread  and 
wine  ?  What  manner  of  teacher  make  they  of 
Christ,  that  say  he  meant  one  thing,  when  his 

'  Matti  xxvi,  Mark  xiv, 


TRANSUBSTAMTIATION.  49 

words  be  clean  contrary  ?  What  Christian  heart 
can  patiently  suffer  this  contumely  of  Christ  ? 
But  what  crafty  teachers  be  these  Papists,  who 
devise  fantasies  of  their  own  heads,  directly  con- 
trary to  Christ's  teaching,  and  then  set  the  same 
abroad  to  Christian  people,  to  be  most  assuredly 
believed  as  God's  own  most  holy  word !  St. 
Paul  did  not  so,  but  followed  herein  the  manner 
of  Christ's  speaking,  in  calling  of  bread,  bread, 
and  wine,  wine,  and  never  altering  Christ's  words 
herein.  *'  The  bread  which  we  break,"  saith  he, 
"  is  it  not  the  communion  of  Christ's  body"?" 
Now  I  ask  again  of  the  Papists,  whether  he 
spake  this  of  the  bread  consecrated  or  not  con- 
secrated ?  They  cannot  say  that  he  spake  it  of 
the  bread  unconsecrated,  for  that  is  not  the  com- 
munion of  Christ's  body  by  their  own  doctrine. 
And  if  St.  Paul  spake  it  of  bread  consecrated, 
then  they  must  needs  confess,  that  after  conse- 
cration such  bread  remaineth,  as  is  broken  bread, 
which  can  be  none  other  than  very  true  material 
bread.  And  straightways  after  St.  Paul  saith, 
in  the  same  place,  *'  that  we  be  partakers  of 
one  bread  and  one  cup  \"  And  in  the  next 
chapter,  speaking  more  fully  of  the  same  matter, 
four  times  he  nameth  the  bread  and  the  cup, 
never  making  mention  of  any  transubstantiation, 
or   remaining   of    accidents   without   any   sub-  ^ 

"  1  Cor.  X.  ''  Ibid. 


50  AGAINST    THE    ERROR    OF 

stance;  which  things  he  would  have  made  some 
mention  of,  if  it  had  been  a  necessary  article  of 
our  faith  to  believe  that  there  remaineth  no 
bread  nor  wine.  Thus  it  is  evident  and  plain, 
by  the  words  of  the  Scripture,  that  after  conse- 
cration remaineth  bread  and  wine,  and  that  the 
Papistical  doctrine  of  Transubstantiation  is  di- 
rectly contrary  to  God's  word. 
CHAP.  Let  us  now  consider  also,  how  the  same  is 
[^; against  natural  reason   and   natural  operation. 


ciS'^dStrf '  which  although  they  prevail  not  against  God's 
leafon^'  vi^ord,  yct  wlicu  they  be  joined  with  God's  word, 
they  be  of  great  moment  to  confirm  any  truth. 
Natural  reason  abhorreth  vacuum,  that  is  to  say, 
that  there  should  be  any  empty  place,  wherein 
no  substance  should  be.  But  if  there  remain  no 
bread  nor  wine,  the  place  where  they  were  be- 
fore, and  where  their  accidents  be,  is  filled  with 
no  substance,  but  remaineth  vacuum,  clean  con- 
trary to  the  order  of  nature.  We  see  also  that 
the  wine,  though  it  be  consecrated,  yet  will  it 
turn  to  vinegar,  and  the  bread  will  mould,  which 
then  be  nothing  else  but  sour  wine  and  moulded 
bread,  which  could  not  wax  sour  nor  mouldy, 
if  there  were  no  bread  nor  wine  there  at  all , 
And  if  the  sacraments  were  now  burnt,  (as  in  the 
old  church  they  burned  all  that  remained  un- 
eaten,) let  the  Papists  tell  what  is  burnt.  They 
must  needs  say,  that  it  is  either  bread,  or  the 
body  of  Christ.     But  bread  (say  they)  is  none 


TRANSUBSTANTlATlOIf.  51 

there.  Then  must  they  needs  burn  the  body  of 
Christ,  and  be  called  Christ-burners,  (as  hereto- 
fore they  have  burned  many  of  his  members,) 
except  they  will  say,  that  accidents  burn  alone 
without  any  substance,  contrary  to  all  the  course 
of  nature.  The  sacramental  bread  and  wine  also 
will  nourish,  which  nourishment  naturally  com- 
eth  of  the  substance  of  the  meats  and  drinks,  and 
not  of  the  accidents.  The  wine  also  will  poison, 
(as  divers  bishops  of  Rome  have  had  experi- 
ences, both  in  poisoning  of  others,  and  being 
poisoned  themselves,)  which  poisoning  they 
cannot  ascribe  to  the  most  wholesome  blood  of 
our  Saviour  Christ,  but  only  to  the  poisoned 
wine.  And  most  of  all  it  is  against  the  nature  of 
accidents,  to  be  in  nothing.  For  the  definition 
of  accidents  is  to  be  in  some  substance,  so  that 
if  they  be,  they  must  needs  be  in  something. 
And  if  they  be  in  nothing,  then  they  be  not. 
And  a  thousand  things  more  of  like  foolishness 
do  the  Papists  affirm  by  their  Transubstantiation, 
contrary  to  all  nature  and  reason ;  as  that  two 
bodies  be  in  one  place,  and  one  body  in  many 
places  at  one  time,  and  that  substances  be  gen- 
dered of  accidents  only,  and  accidents  converted 
into  substances,  and  a  body  to  be  in  a  place 
and  occupy  no  room,  and  generation  to  be  with- 
out corruption,  and  corruption  without  genera- 
tion, with  many  such  like  things,  against  all 
order  and  principles  of  nature  and  reason. 

E  2 


52  AGAINST    THE    ERROR    OF 


CHAP.        The  Papistical  doctrine  is  also  against  all  our 
outward  senses,  called  our  five  wits.     For  our 


IV. 


Ja'id^cfrTne" eyes  say,  they  see  there  bread  and  wine,  our 
against  all   noscs  suicll  bread  and  wine,  our  mouths  taste, 
and  our  hands  feel  bread  and  wine.     And  al- 
though the  article  of  our  faith  be  above  all  our 
outward  senses,  so  that  we  believe  things  which 
we  can  neither  see,  feel,  hear,  smell,  nor  taste, 
yet  they  be  not  contrary  to  our  senses,  at  the 
least  so  contrary,  that  in  such  things  which  we 
from  time  to  time  do  see,  smell,  feel,  hear,  and 
taste,  we  shall  not  trust  our  senses,  but  believe 
clean  contrary.     Christ  never  made  no  such  ar- 
ticle of  our  faith.     Our  faith  teacheth  us  to  be- 
lieve things  that  we  see  not;  but  it  doth  not  bid 
us,  that  we  shall  not  believe  that  we  see  daily 
with  our  eyes,  and  hear  with  our  ears,  and  grope 
with  our  hands.     For  although  our  senses  can- 
not reach  so  far  as  our  faith  doth,  yet  so  far  as 
the  compass  of  our  senses  doth  usually  reach, 
our  faith  is  not  contrary  to  the  same,  but  rather 
our  senses  do  confirm  our  faith.     Or  else  what 
availeth  it  to  St.  Thomas,  for  the  confirmation  of 
Christ's  resurrection,  that  he  did  put  his  hand 
into   Christ's  side,   and   felt  his  wounds,   if  he 
might  not  trust  his  senses,  nor  give  no  credit 
thereto  ?     And  what  a  wide  door  is  here  opened 
to  Valentinus,    Marcion,  and   other   hereticks, 
which  said  that  Christ  was  not  crucified,  but 
that  Simon  Cvrenaeus  was  crucified  for  him,  al- 


TRAN8UBSTANTIATI0K.  53 

though  to  the  sight  of  the  people  it  seemed  that 
Christ  was  crucified  ?  Or  to  such  hereticks  as 
said,  that  Christ  was  no  man,  although  to  men's 
sights  he  appeared  in  the  form  of  man,  and 
seemed  to  be  hungry,  dry,  weary ;  to  weep, 
sleep,  eat,  drink,  yea  and  to  die  like  as  other 
men  do  ?  For  if  we  once  admit  this  doctrine, 
then  no  credit  is  to  be  given  to  our  senses,  we 
open  a  large  field,  and  give  a  great  occasion  unto 
an  innumerable  rabblement  of  most  heinous  he- 
resies. And  if  there  be  no  trust  to  be  given  to 
our  senses  in  this  matter  of  the  sacrament,  why 
then  do  the  Papists  so  stoutly  affirm,  that  the 
accidents  remain  after  the  consecration,  which 
cannot  be  judged  but  by  the  senses?  For  the 
Scripture  speaketh  no  word  of  the  accidents  of 
bread  and  wine,  but  of  the  bread  and  wine 
themselves.  And  it  is  against  the  nature  and 
definition  of  accidents  to  be  alone  without  any 
substance.  Wherefore  if  we  may  not  trust  our 
senses  in  this  matter  of  the  sacrament,  then  if 
the  substance  of  the  bread  and  wine  be  gone, 
why  may  we  not  then,  say,  that  the  accidents  be 
gone  also  ?  And  if  we  must  needs  believe  our 
senses,  as  concerning  the  accidents  of  bread  and 
wine,  why  may  we  not  do  the  like  of  the  sub- 
stance, and  that  rather  than  of  the  accidents  ? 
Forasmuch  as  after  the  consecration,  the  Scrip- 
ture saith  in  no  place,  that  there  is  no  substance 
of  bread  nor  of  wine,  but  calleth  them  still  by 


54  AGAINST    THE    ERROR    OF 

such  names,  as  signify  the  substances,  and  not 
the  accidents.  And  finally,  if  our  senses  be 
daily  deceived  in  this  matter,  then  is  the  sensible 
sacrament  nothing  else,  but  an  illusion  of  our 
senses.  And  so  we  make  much  for  their  pur- 
pose, that  said  that  Christ  was  a  crafty  juggler, 
that  made  things  to  appear  to  men's  sights,  that 
indeed  were  no  such  things,  but  forms  only, 
figures  and  appearances  of  them.  But  to  con- 
clude in  few  words  this  process  of  our  senses, 
let  all  the  Papists  lay  their  heads  together,  and 
they  shall  never  be  able  to  shew  one  article  of 
our  faith,  so  directly  contrary  to  our  senses,  that 
all  our  senses  by  daily  experience  shall  affirm  a 
thing  to  be,  and  yet  our  faith  shall  teach  us  the 
contrary  thereunto. 
CHAP.  Now  forasmuch  as  it  is  declared,  how  this  Pa- 
^-       pistical  opinion  of  Transubstantiation  is  against 


Ja'iSS'  ^^^  word  of  God,  against  nature,  against  reason, 
to  theSii  ^^d  against  all  our  senses,  we  shall  shew  fur- 
autVorsof    thcrmorc,  that  it  is  against  the  faith  and  doc- 
church.      trme  of  the  old  authors  of  Christ's  church,  be- 
ginning at  those  authors,  which  were  nearest 
unto  Christ's  time,   and  therefore   might  best 
justinus.     know  the  truth  herein.     First,  Justinus,  a  great 
learned  man,  and  an  holy  martyr,  the  oldest  au- 
thor that  this  day  is  known  to  write  any  treatise 
upon   the    sacraments,    and    wrote   not  much 
above  one  hundred  years  after  Christ's  ascen- 
sion. 


TRANSUBSTANTIATION.  55 

He  writeth  in  his  second  Apology,  "  That  the 
bread,  water,  and  wine  in  this  sacrament,  are 
not  to  be  taken  as  other  common  meats  and 
drinks  be,  but  they  be  meats  ordained  purposely 
to  give  thanks  to  God,  and  therefore  be  called 
Eucharistia,  and  be  called  also  the  body  and 
blood  of  Christ.  And  that  it  is  lawful  for  none 
to  eat  or  drink  of  them,  but  that  profess  Christ, 
and  live  according  to  the  same.  And  yet  the 
same  meat  and  drink,"  saith  he,  *'  is  changed 
into  our  flesh  and  blood,  and  nourisheth  our  bo- 
dies." By  which  saying  it  is  evident,  that  Jus- 
tinus  thought,  that  the  bread  and  wine  remained 
still,  for  else  it  could  not  have  been  turned  into 
our  flesh  and  blood,  to  nourish  our  bodies. 
Next  to  him  was  Ireneeus  ^,  above  one  hundred 
and  fifty  years  after  Christ,  who  (as  it  is  to  be 
supposed)  could  not  be  deceived  in  the  neces- 
sary points  of  our  faith,  for  he  was  a  disciple  of 
Polycarpus,  which  was  disciple  to  St.  John  the 
Evangelist.  This  Ireneeus  followeth  the  sense 
of  Justinus  wholly  in  this  matter,  and  almost 
also  his  words,  saying,  *'  That  the  bread  wherein 
we  give  thanks  unto  God,  although  it  be  of  the 
earth,  yet  when  the  name  of  God  is  called  upon  ■ 
it,  it  is  not  then  common  bread,  but  the  bread 
of  thanksgiving,  having  two  things  in  it,  one 
earthly  and  the  other  heavenly.     What  meant 

^  Irenaeus  contra  Valentin,  li.  4.  cap.  ^4. 


56  AGAINST    THE    ERROR    OF 

he  by  the  heavenly  thing,  but  the  sanctification 
which  Cometh  by  the  invocation  of  the  name  of 
God  ?  And  w^hat  by  the  earthly  thing,  but  the 
very  bread,  which  (as  he  said  before)  is  of  the 
earth,  and  which  also  (he  saith)  doth  nourish 
our  bodies,  as  other  bread  doth  which  we  do 
use? 

Shortly  after  Irenaeus  was  Origen,  about  two 
hundred  years  after  Christ's  ascension ;  who 
also  affirmeth,  that  the  material  bread  remain- 
eth,  saying,  "That  the  nature  of  the  bread  avail- 
eth  nothing,  but  goeth  down  into  the  belly,  and 
is  voided  downward ;  but  the  word  of  God, 
spoken  upon  the  bread,  is  it  that  availeth^" 
After  Origen  came  Cyprian  the  holy  martyr, 
about  the  year  of  our  Lord  250,  who  writeth 
against  them  that  ministered  this  sacrament  with 
water  only,  and  without  wine.  "  Forasmuch," 
saith  he,  "  as  Christ  said,  I  am  a  true  vine, 
therefore  the  blood  of  Christ  is  not  water,  but 
wine ;  nor  it  cannot  be  thought  that  his  blood 
(whereby  we  be  redeemed  and  have  life)  is  in 
the  cup,  when  wine  is  not  in  the  cup,  whereby 
the  blood  of  Christ  is  shewed  \" 

What  words  could  Cyprian  have  spoken  more 
plainly,  to  shew  that  the  wine  doth  remain,  than 
to  say  thus  :  "  If  there  be  no  wine,  there  is  no 

^  Origenes  in  Math.  cap.  15. 

*  Cyprian,  ad  Csecilium,  li.  2.  Epistola  3. 


TRANSUBSTANTIATION.  57 

blood  of  Christ."  And  yet  he  speaketh  shortly 
after,  as  plainly,  in  the  same  Epistle :  **  Christ," 
saith  he,  '*  taking  the  cup,  blessed  it,  and  gave 
it  to  his  disciples,  saying,  *  Drink  you  all  of  this, 
for  this  is  the  blood  of  the  New  Testament,  which 
shall  be  shed  for  many,  for  the  remission  of  sins. 
I  say  unto  you,  that  from  henceforth  I  will  not 
drink  of  this  creature  of  the  vine,  until  I  shall 
drink  with  you  new  wine  in  the  kingdom  of  my 
Father.'  By  these  words  of  Christ,"  says  St. 
Cyprian,  **  we  perceive,  that  the  cup  which  the 
Lord  offered,  was  not  only  water,  but  also  wine ; 
and  that  it  was  wine,  that  Christ  called  his 
blood ;  whereby  it  is  clear,  that  Christ's  blood  is 
not  offered,  if  there  be  no  wine  in  the  chalice." 
And  after  it  followeth :  ''  How  shall  we  drink 
with  Christ  new  wine  of  the  creature  of  the  vine, 
if  in  the  sacrifice  of  God  the  Father  and  of  Christ 
we  do  not  offer  wine  ?"  In  these  words  of  St. 
Cyprian  appeareth  most  manifestly,  that  in  this 
sacrament  is  not  only  offered  very  wine,  that  is 
made  of  grapes  that  come  of  the  vine,  but  also 
that  we  drink  the  same.  And  yet  the  same  giv- 
eth  us  to  understand,  that  if  we  drink  that  wine 
worthily,  we  drink  also  spiritually  the  very  blood 
of  Christ,  which  was  shed  for  our  sins. 

Eusebius  Emissenus,  a  man  of  singular  fame  Eusebius 

^  Emissenus. 

in  learning,  about  three  hundred  years  after 
Christ's  ascension,  did  in  few  words  set  out  this 
matter  so  plainly,  (both  how  the  bread  and  wine 


58  AGAINST    THE    ERROR    OF 

be  converted  into  the  body  and  blood  of  Christ, 
and  yet  remain  still  in  their  nature,  and  also 
how,  besides  the  outward  receiving  of  bread  and 
wine,  Christ  is  inwardly  by  faith  received  in  our 
hearts,)  all  this,  I  say,  he  doth  so  plainly  set 
out,  that  more  plainness  cannot  be  reasonably 
desired  in  this  matter.  For  he  saith,  that  the 
conversion  of  the  visible  creatures  of  bread  and 
wine,  into  the  body  and  blood  of  Christ,  is  like 
unto  our  conversion  in  baptism,  where  out- 
wardly nothing  is  chafnged,  but  remaineth  the 
same  that  was  before,  but  all  the  alteration  is 
inwardly  and  spiritually.  '*  If  thou  wilt  know," 
saith  he  ^  **  how  it  ought  not  to  seem  to  thee  a 
new  thing,  and  impossible,  that  earthly  and  cor- 
ruptible things  be  turned  into  the  substance  of 
Christ,  look  upon  thyself,  which  art  made  new 
in  baptism,  when  thou  wast  far  from  life,  and 
banished  as  a  stranger  from  mercy,  and  from  the 
way  of  salvation,  and  inwardly  wast  dead,  yet 
suddenly  thou  beganst  another  life  in  Christ, 
and  wast  made  new  by  wholesome  mysteries, 
and  wast  turned  into  the  body  of  the  church,  not 
by  seeing,  but  by  believing ;  and  of  the  child  of 
damnation,  by  a  secret  pureness,  thou  wast  made 
the  chosen  son  of  God.  Thou  visibly  didst  re- 
main in  the  same  measure,  that  thou  hadst  be- 
fore, but  invisibly  thou  wast  made  greater,  with- 

''  De  Consecr.  Distinct.  2. 


TllANSUBSTANTIATION.  59 

out  any  increase  of  thy  body.  Thou  wast  the 
self-same  person,  and  yet  by  increase  of  faith 
thou  wast  made  another  man.  Outwardly  no- 
thing was  added,  but  all  the  change  was  in- 
wardly. And  so  was  man  made  the  son  of 
Christ,  and  Christ  formed  in  the  mind  of  man. 
Therefore  as  thou  (putting  away  thy  former  vile- 
ness)  didst  receive  a  new  dignity,  not  feeling 
any  change  in  thy  body ;  and  as  the  curing  of 
thy  disease,  the  putting  away  of  thine  infection, 
the  wiping  away  of  thy  filthiness,  be  not  seen 
with  thine  eyes,  but  believed  in  thy  mind  :  so 
likewise,  when  thou  dost  go  up  to  the  reverend 
altar,  to  feed  upon  spiritual  meat,  in  thy  faith 
look  upon  the  body  and  blood  of  him  that  is  thy 
God,  honour  him,  touch  him  with  thy  mind, 
tak^  him  in  the  hand  of  thy  heart,  and  chiefly 
drink  him  with  the  draught  of  thy  inward  man." 
Hitherto  have  I  rehearsed  the  sayings  of  Euse- 
bius,  which  be  so  plain,  that  no  man  can  wish 
more  plainly  to  be  declared,  that  this  mutation 
of  the  bread  and  wine  into  the  body  and  blood 
of  Christ,  is  a  spiritual  mutation,  and  that  out- 
wardly nothing  is  changed.  But  as  outwardly 
we  eat  the  bread  and  drink  the  wine  with  our 
mouths,  so  inwardly  by  faith  we  spiritually  eat 
the  very  flesh,  and  drink  the  very  blood,  of 
Christ. 

Hilarius  also,  in  few  words,  saith  the  same.  nuaiiu». 
"  There  is  a  figure,"  saith  he ;  '*  for  bread  and 


60  AGAINST    THE    ERROR    OF 

wine  be  outwardly  seen.  And  there  is  also  a 
truth  of  that  figure ;  for  the  body  and  blood  of 
Christ  be  of  a  truth  inwardly  believed."  And 
this  Hilarius  was  within  less  than  three  hundred 
and  fifty  years  after  Christ. 

And  Epiphanius,  shortly  after  the  same  time, 
saith%  that  the  bread  is  meat,  but  the  virtue  that 
is  in  it,  is  it  that  giveth  life.  But  if  there  were 
no  bread  at  all,  how  could  it  be  meat  ? 

About  the  same  time,  or  shortly  after,  about 
the  year  of  our  Lord  400,  St.  John  Chrysos- 
tome  writeth  thus,  against  them  that  used  only 
water  in  the  sacrament.  **  Christ,"  saith  he, 
"  minding  to  pluck  up  that  heresy  by  the  roots, 
used  wine,  as  well  before  his  resurrection,  when 
he  gave  the  mysteries,  as  after  at  his  table  with- 
out mysteries.  For  he  saith,  of  the  fruit  of  the 
vine ;  which  surely  bringeth  forth  no  water,  but 
wine**."  These  words  of  Chrysostome  declare 
plainly,  that  Christ  in  his  holy  table  both  drank 
wine,  and  gave  wine  to  drink,  which  had  not 
been  true,  if  no  wine  had  remained  after  the  con- 
secration, as  the  Papists  feign.  And  yet  more 
plainly  St.  Chrysostome '  declareth  this  matter 
in  another  place,  saying,  '*  The  bread  before  it 
be  sanctified,  is  called  bread,  but  when  it  is 

'  Epiphanius  contra  haereses,  lib.  3.  10.  2.  Et  in  Anace- 
phaleosi. 

^  Chrysost.  in  Mat.  ca.  26.  horn.  83. 

I  Ad  Ceesarium  monachum.  / 


TRANSUnSTANTIATION.  61 

sanctified  by  the  means  of  the  priest,  it  is  deli- 
vered from  the  name  of  bread,  and  is  exalted  to 
the  name  of  the  Lord's  body,  although  the  na- 
ture of  bread  doth  still  remain."  The  nature  of 
bread  (saith  he)  doth  still  remain,  to  the  utter 
and  manifest  confutation  of  the  Papists,  which 
say,  that  the  accidents  of  bread  do  remain,  but 
not  the  nature  and  substance.  At  the  same 
time  was  St.  Ambrose,  who  declareth  the  alter-  Ambrosius. 
ation  of  bread  and  wine  into  the  body  and  blood 
of  Christ,  not  to  be  such,  that  the  nature  and 
substance  of  bread  and  wine  be  gone,  but  that 
through  grace  there  is  a  spiritual  mutation  by 
the  mighty  power  of  God,  so  that  he  that  wor- 
thily eateth  of  that  bread  doth  spiritually  eat 
Christ,  and  dwelleth  in  Christ,  and  Christ  in 
him.  "  For,"  saith  St.  Ambrose^,  speaking  of 
this  change  of  bread  into  the  body  of  Christ, 
"  if  the  word  of  God  be  of  that  force  that  it  can 
make  things  of  nought,  and  those  things  to  be 
which  never  were  before,  much  more  it  can 
make  things  that  were  before  still  to  be,  and 
also  to  be  changed  into  other  things."  And  he 
bringeth,  for  example  hereof,  the  change  of  us 
in  baptism,  wherein  a  man  is  so  changed,  (as  is 
before  declared  in  the  words  of  Eusebius,)  that 
he  is  made  a  new  creature,  and  yet  his  substance 


'  De  iis  qui  mysteriis  initiantur,  cap.  ultim.  et  de  sacramentis, 
li.  4.  ca.  4. 


62  AGAINST    THE    ERKOR    OF 

remaineth  the  same  that  was  before.  And  St. 
Aiigustimis.  Augustine  %  about  the  same  time,  wrote  thus : 
**  That  which  you  see  in  the  altar,  is  the  bread 
and  the  cup,  which  also  your  eyes  do  shew  you. 
But  faith  sheweth  further,  that  bread  is  the  body 
of  Christ,  and  the  cup  his  blood."  Here  he  de- 
clareth  four  things  to  be  in  the  sacrament :  two 
that  we  see,  which  be  bread  and  wine;  and 
other  two,  which  we  see  not,  but  by  faith  only, 
which  be  the  body  and  blood  of  Christ.  And 
the  same  thing  he  declareth  also  as  plainly  in 
another  place '',  saying,  "  The  sacrifice  of  the 
church  consisteth  of  two  things ;  of  the  visible 
kind  of  the  element,  and  of  the  invisible  flesh 
and  blood  of  our  Lord  Jesu  Christ,  both  of  the 
sacrament,  and  of  the  thing  signified  by  the  sa- 
crament :  even  as  the  person  of  Christ  consist- 
eth of  God  and  man,  forasmuch  as  he  is  very 
God  and  very  man.  For  every  thing  containeth 
in  it  the  very  nature  of  those  things,  whereof  it 
consisteth.  Now  the  sacrifice  of  the  church 
consisteth  of  two  things ;  of  the  sacrament,  and 
of  the  thing  thereby  signified,  that  is  to  say,  the 
body  of  Christ.  Therefore  there  is  both  the 
sacrament,  and  the  thing  of  the  sacrament,  which 
is  Christ's  body."  What  can  be  devised  to  be 
spoken  more  plainly  against  the  error  of  the  Pa- 


^  Auguatinus  in  sermone  ad  infantes, 
''  In  lib.  sententiarum  Prosperi. 


TRANSUBSTANTIATION".  G3 

pists,  which  say  that  no  bread  nor  wine  remain- 
eth  in  the  sacrament  ?  For  as  the  person  of 
Christ  consisteth  of  two  natures,  that  is  to  say, 
of  his  manhood,  and  of  his  Godhead,  (and  there- 
fore both  those  natures  remain  in  Christ,)  even 
so  (saith  St.  Augustine)  the  sacrament  consist- 
eth of  two  natures  ;  of  the  elements  of  bread  and 
wine,  and  of  the  body  and  blood  of  Christ ;  and 
therefore  both  these  natures  must  needs  remain 
in  the  sacrament. 

For  the  more  plain  understanding  hereof,  it  is 
to  be  noted,  that  there  were  certain  hereticks,  as 
Simon,  Menander,  Marcion,  Valentinus,  Basi- 
lides,  Cerdon,  Manes,  Eutyches  Manichaeus, 
Apollinaris,  and  divers  other  of  like  sorts,  which 
said,  that  Christ  was  very  God,  but  not  a  very 
man,  although  in  eating,  drinking,  sleeping,  and 
all  other  operations  of  man,  to  men's  judgments 
he  appeared  like  unto  a  man.  Others  there 
were,  as  Artemon,  Theodorus,  Sabellius,  Paulus 
Samosathenus,  Marcellus,  Photinus,  Nestorius, 
and  many  others  of  the  same  sects,  which  said, 
that  he  was  a  very  natural  man,  but  not  very 
God,  although  in  giving  the  blind  their  sight, 
the  dumb  their  speech,  the  deaf  their  hearing, 
in  healing  suddenly  with  his  word  all  diseases, 
in  raising  to  life  them  that  were  dead,  and  in  all 
other  works  of  God,  he  shewed  himself  as  he 
had  been  God.  Yet  other  there  were  which, 
seeing  the  Scripture  so  plain  in  those  two  mat- 


64  AGAINST    THE    ERROR    OF 

ters,  confessed  that  he  was  both  God  and  man, 
but  not  both  at  one  time.  For  before  his  incar- 
nation (said  they) .  he  was  God  only,  and  not 
man  ;  and  after  his  incarnation  he  ceased  from 
his  Godhead,  and  became  a  man  only,  and  not 
God,  until  his  resurrection  or  ascension,  and 
then  (said  they)  he  left  his  manhood,  and  was 
only  God  again,  as  he  was  before  his  incarnation. 
So  that  when  he  was  man,  he  was  not  God,  and 
when  he  was  God,  he  was  not  man.  But  against 
these  vain  heresies,  the  Catholick  faith,  by  the 
express  word  of  God,  holdeth  and  believeth, 
that  Christ  after  his  incarnation  left  not  his  di- 
vine nature,  but  remained  still  God,  as  he  was 
before,  being  together  at  one  time  (as  he  is  still) 
both  perfect  God  and  perfect  man.  And  for  a 
plain  declaration  hereof,  the  old  ancient  authors 
give  two  examples ;  one  is  of  man,  which  is  made 
of  two  parts,  of  a  soul  and  of  a  body,  and  each 
of  these  two  parts  remain  in  man  at  one  time ; 
so  that  when  the  soul,  by  the  almighty  power 
of  God,  is  put  into  the  body,  neither  the  body 
nor  soul  perisheth  thereby,  but  thereof  is  made 
a  perfect  man,  having  a  perfect  soul  and  a  per- 
fect body  remaining  in  him  both  at  one  time. 
The  other  example,  which  the  old  authors  do 
bring  in  for  this  purpose,  is  of  the  holy  supper 
of  our  Lord,  which  consisteth  (say  they)  of  two 
parts ;  of  the  sacrament,  or  visible  element  of 
bread  and  wine,  and  of  the  bodv  and  blood  of 


TRAXSUBSTANTIATION.  66 

Christ.  And  as  in  them  that  duly  receive  the 
sacrament  the  very  natures  of  bread  and  wine 
cease  not  to  be  there,  but  remain  there  still,  and 
be  eaten  corporally,  as  the  body  and  blood  of 
Christ  be  eaten  spiritually  :  so  likewise  doth  the 
divine  nature  of  Christ  remain  still  with  his  hu- 
manity. Let  now  the  Papists  avaunt  themselves 
of  their  Transubstantiation,  that  there  remaineth 
no  bread  nor  wine  in  the  ministration  of  the  sa- 
crament, if  they  will  defend  the  wicked  heresies 
before  rehearsed,  that  Christ  is  not  God  and 
man  both  together.  But  to  prove  that  this  was 
the  mind  of  the  old  authors,  beside  the  saying  of 
St.  Augustine  here  recited,  I  shall  also  rehearse 
divers  other. 

St.  John  Chrysostome'  writeth  against  the 
pestilent  error  of  Apollinaris,  which  affirmed 
that  the  godhead  and  manhood  in  Christ  were 
so  mixed  and  confounded  together,  that  they 
both  made  but  one  nature.  Against  whom  St. 
John  Chrysostome  writeth  thus  :  **  When  thou 
spcakest  of  God,  thou  must  consider  a  thing 
that  in  nature  is  single,  without  composition, 
without  conversion,  that  is  invisible,  immortal, 
incircumscriptible,  incomprehensible,  with  such 
like.  And  when  thou  speakest  of  man,  thou 
meanest  a  nature  that  is  weak,  subject  to  hun- 
ger, thirst,  weeping,  fear,  sweating,  and  such 

;  Chrysost,  ad  Cacsuiium  Monaclmm, 
F 


66  AGAINST    THE    ERROR    OF 

like  passions,  which  cannot  be  in  the  divine  na= 
ture.  And  when  thou  speakest  of  Christ,  thou 
joinest  two  natures  together  in  one  person,  who 
is  both  passible  and  impassible  :  passible,  as 
concerning  his  flesh,  and  impassible  in  his 
deity."  And  after,  he  concludeth,  saying, 
'-'  Wherefore  Christ  is  both  God  and  man.  God 
by  his  impassible  nature,  and  man  because  he 
suffered.  He  himself  being  one  person,  one  son, 
one  lord,  hath  the  dominion  and  power  of  two 
natures  joined  together,  which  be  not  of  one  sub- 
stance, but  each  of  them  hath  his  properties  dis- 
tinct from  the  other.  And  therefore  remaineth 
there  two  natures,  distinct,  and  not  confounded. 
For  as  before  the  consecration  of  the  bread,  we 
call  it  bread,  but  when  God's  grace  hath  sancti- 
fied it  by  the  priest,  it  is  delivered  from  the  name 
of  bread,  and  is  exalted  to  the  name  of  the  body 
of  the  Lord,  although  the  nature  of  the  bread 
remain  still  in  it,  and  it  is  not  called  two  bodies, 
but  one  body  of  God's  son;  so  likewise  here,  the 
divine  nature  resteth  in  the  body  of  Christ,  and 
these  two  make  one  son,  and  one  person." 
These  words  of  St.  John  Chrysostome  declare, 
and  that  not  in  obscure  terms,  but  in  plain 
words,  that  after  the  consecration  the  nature  of 
bread  remaineth  still,  although  it  have  an  higher 
name,  and  be  called  the  body  of  Christ ;  to  sig- 
nify unto  the  godly  eaters  of  that  bread,  that  they 
spiritually  eat  the  supernatural  bread  of  the  body 


TRANSUBSTANTIATIOK.  G7 

of  Christ,  who  spiritually  is  there  present,  and 
dwelleth  in  them,  and  they  in  him,  although 
corporeally  he  sitteth  in  heaven,  at  the  right 
hand  of  his  Father. 

Hereunto  accordeth  also  Gelasius^  writing 
against  Eutyches  and  Nestorius,  of  whom  the 
one  said,  that  Christ  was  a  perfect  man,  but  not 
God,  and  the  other  affirmed  clean  contrary,  that 
he  was  very  God,  but  not  man.  But  against 
these  two  heinous  heresies  Gelasius  proveth,  by 
most  manifest  Scriptures,  that  Christ  is  both 
God  and  man,  and  that  after  his  incarnation 
remained  in  him  [[as  well]]  the  nature  of  his 
Godhead,  [[as  the  nature  of  his  manhood;]]  so 
that  he  hath  in  him  two  natures  with  their  na- 
tural properties,  and  yet  he  is  but  one  Christ. 
And  for  the  more  evident  declaration  hereof,  he 
bringeth  two  examples ;  the  one  is  of  man,  who 
being  but  one,  yet  he  is  made  of  two  parts,  and 
hath  in  him  two  natures,  remaining  both  toge- 
ther in  him,  that  is  to  say,  the  body  and  the  soul 
with  their  natural  properties.  The  other  exam- 
ple is  of  the  sacrament  of  the  body  and  blood  of 
Christ;  *'  which,"  saith  he,  *'  is  a  godly  thing, 
and  yet  the  substance  or  nature  of  bread  and 
wine  do  not  cease  to  be  there  still."  Note  well 
these  words  against  all  the  Papists  of  our  time, 
that  Gelasius  (which  was  bishop  of  Rome  more 
than  a  thousand  years  past)  writeth  of  this  sa- 

^  Gelasius  contra  Eutychcn  ct  Neytorium. 
F  2 


68  AGAtNST    TH£    error    OF 

tt-ament,  that  the  bread  and  wine  cease  not  to 
be  there  still,  as  Christ  ceased  not  to  be  God 
after  his  incarnation,  but  remained  still  perfect 
God  as  he  was  before. 

Theodoretus '  also  affirmeth  the  same,  both  in 
his  first  and  in  his  second  dialogue.  In  the  first 
he  saith  thus  :  "  He  that  called  his  natural  body 
wheat  and  bread,  and  also  called  himself  a  vine, 
the  self-same  called  bread  and  wine  his  body 
and  blood>  and  yet  changed  not  their  natures." 
And  in  his  second  dialogue  he  saith  more  plainly. 
"  For,"  saith  he,  *'  as  the  bread  and  wine  after 
the  consecration  lose  not  their  proper  nature, 
but  keep  their  former  substance,  form,  and  figure, 
which  they  had  before,  even  so  the  body  of 
Christ,  after  his  ascension,  was  changed  into  the 
godly  substance."  Now  let  the  Papists  choose 
which  of  these  two  they  will  grant,  (for  one  of 
them  they  must  needs  grant,)  either  that  the  na- 
ture and  substance  of  bread  and  wine  remain 
still  in  the  sacrament  after  the  consecration, 
(and  then  must  they  recant  their  doctrine  of 
Transubstantiation,)  or  else  that  they  be  of  the 
error  of  Nestorius  and  others,  which  did  say, 
that  the  nature  of  the  Godhead  remained  not  in 
Christ  after  his  incarnation.  For  all  these  old 
authors  agree,  that  it  is  in  the  one,  as  it  is  in 
the  other. 

'  Theodoretuy  in  Dialogis. 


TRANSUBSTANTIATION.  69 

Now  forasmuch  as  it  is  proved  sufficiently,    ^hap. 

VI. 

(as  well  by  the  holy  Scripture,  as  by  natural . 

Transub- 

operation,  by  natural  reason,  by  all  our  senses,  stantiaHqn 

■"■  came  fioiu 

and  by  the  most  old  and  best  learned  authors,  Rome- 
and  holy  martyrs  of  Christ's  church,)  that  the 
substaace  of  bread  and  wine  do  remain,  and  be 
received  of  faithful  people  in  the  blessed  sacra- 
ment, or  supper  of  the  Lord ;  it  is  a  thing  wor- 
thy to  be  considered  and  well  weighed,  what 
moved  the  school  authors  of  late  years  to  defend 
the  contrary  opinion,  not  only  so  far  from  all  ex- 
perience of  our  senses,  and  so  far  from  all  reason, 
but  also  clean  contrary  :;to  the  old  church  of 
Christ,  and  to  God's  most  holy  word. 

Surely  nothing  moved  them  thereto  so  much, 
as  did  the  vain  faith  which  they  had  in  the 
church  and  see  of  Rome.  For  Johannes  Scotus"*, 
otherwise  called  Duns,  (the  subtlest  of  all  the 
school  authors,)  in  treating  of  this  matter  of 
Transubstantiation,  sheweth  plainly  the  cause 
thereof.  "  For,"  saith  he,  "  the  words  of  the 
Scripture  might  be  expounded  more  easily  and 
more  plainly  without  Transubstantiation;  but 
the  church  did  choose  this  sense,  (which  is  more 
hard,)  being  moved  thereto,  as  it  seemeth,  chiefly 
because  that  of  the  sacraments  men  ought  to 
hold,  as  the  holy  church  of  Rome  holdeth.  But 
it   holdeth,   that  bread  is  transubstantiate,   oi 

f  Scotus,  sup.  i,  sen.  distinct.  11. 


'70  AGAINST    THE    ERROR   OF 

turned  into  the  body,  and  wine  into  the  blood, 
as  it  is  shewed  De  summa  Trinitate,  etjide  Catho- 
Uca,  fir  miter  credimus . ' ' 
Gabriel.  And  Gabriel  CBiel]]  also,  (who  of  all  others 

wrote  most  largely  upon  the  canon  of  the  Mass,) 
saith  thus  :  *'  It  is  to  be  noted,  that  although  it  be 
taught  in  the  Scripture,  that  the  body  of  Christ 
is  truly  contained  and  received  of  Christian  peo- 
ple under  the  kinds  of  bread  and  wine,  yet  how 
the  body  of  Christ  is  there,  whether  by  conver- 
sion of  any  thing  into  it,  or  without  conversion 
the  body  is  there  with  the  bread,  both  the  sub- 
stance and  accidents  lof  bread  remaining  there 
still,  it  is  not  found  expressed  in  the  Bible.  Yet 
forasmuch  as  of  the  sacraments  men  must  hold 
as  the  holy  church  of  Rome  holdeth,  as  it  is 
written,  De  hcei^eticis,  ad  abolendam ;  and  that 
church  holdeth,  and  hath  determined,  that  the 
bread  is  transubstantiated  into  the  body  of 
Christ,  and  the  wine  into  his  blood ;  therefore  is 
this  opinion  received  of  all  them  that  be  catho- 
lick,  that  the  substance  of  bread  remaineth  not, 
but  really  and  truly  is  turned,  transubstantiated, 
and  changed  into  the  substance  of  the  body  of 
Christ." 
CHAP.  Thus  you  have  heard  the  cause,  wherefore  this 
opinion  of  Transubstantiation  at  this  present  is 
holden  and  defended  among  Christian  people, 
that  is  to  say,  because  the  church  of  Rome  hath 
so  determined,  although  the  contrary,  by  the 


VII. 


TRANSUBSTANTIATION.  71 

Papists'  own  confession,  appear  to  be  more  easy, 
more  true,  and  more  according  to  the  Scripture. 
But  because  our  English  Papists  (who  speak 
more  grossly  herein  than  the  Pope  himself, 
affirming  that  the  natural  body  of  Christ  is  natu- 
rally in  the  bread  and  wine,)  cannot,  nor  dare 
not,  ground  their  faith,  concerning  Transub- 
stantiation,  upon  the  church  of  Rome ;  which 
although  in  name  it  may  be  called  most  holy, 
yet  indeed  it  is  the  most  stinking  dunghill  of  all 
wickedness  that  is  under  heaven,  and  the  very 
synagogue  of  the  devil,  which  whosoever  follow- 
eth,  cannot  but  stumble,  and  fall  into  a  pit  full 
of  errors ;  because,  I  say,  the  English  Papists 
dare  not  now  establish  their  faith  upon  that 
foundation  of  Rome,  therefore  they  seek  fig- 
leaves,  that  is  to  say,  vain  reasons,  gathered  of 
their  own  brains,  and  authorities  wrested  from 
the  intent  mid  mind  of  the  authors,  wherewith 
to  cover  and  hide  their  shameful  errors.  Where- 
fore I  thought  it  good  somewhat  to  travel  herein, 
to  take  away  those  fig-leaves,  that  their  shame- 
ful errors  may  plainly  to  every  man  appear. 

The  greatest  reason  and  of  most  importance,    chap. 
and  of  such  strength,  as  they  think,  or  at  the 


VIII. 


least  as  they  pretend,  that  all  the  world  cannot  reason  o»  the 

.  .       Papists  to 

answer  thereto,  is  this  :  Our  Saviour  Christ  tak-  prove  their 

,   .        , .        .     Transub- 

ing  the  bread,  brake  it,  and  gave  it  to  his  disci-  stantiation. 
pies,  saying,  This  is  my  body:     Now  (say  they) 
as  soon  as  Christ  had  spoken  these  words,  the 


72  AGAINST    THE    ERROR    OF 

bread  was  straightway  altered  and  changed, 
and  the  substance  thereof  was  converted  into 
the  substance  of  his  precious  body.  But  what 
The  answer.  Christian  cars  can  patiently  hear  this  doctrine, 
that  Christ  is  every  day  made  anew,  and  made 
of  another  substance  than  he  was  made  of  in  his 
mother's  womb  ?  For  whereas,  at  his  incarna- 
tion, he  was  made  of  the  nature  and  substance 
of  his  blessed  mother ;  now,  by  these  Papists' 
opinion,  he  is  made  every  day  of  the  nature  and 
substance  of  bread  and  wine,  which  (as  they 
say)  be  turned  into  the  substance  of  his  body 
and  blood.  O,  what  a  marvellous  metamorpho- 
sis and  abominable  heresy  is  this;  to  say  that 
Christ  is  daily  made  anew,  and  of  a  new  matter : 
whereof  it  foUoweth  necessarily,  that  they  make 
us  every  day  a  new  Christ,  and  not  the  same  that 
was  born  of  the  Virgin  Mary,  nor  that  was  cru- 
cified upon  the  cross,  as  it  shall  be  plainly  proved 
by  these  arguments  following. 

First,  thus :  if  Christ's  body  that  was  cruci- 
fied was  not  made  of  bread,  but  the  body  that 
was  eaten  in  the  supper  was  made  of  bread,  (as 
the  Papists  say,)  then  Christ's  body  that  was 
eaten  was  not  the  same  that  was  crucified. 

And  again :  if  Christ's  body  that  was  cruci- 
fied, was  not  made  of  bread,  and  Christ's  body 
that  was  crucified  was  the  same  that  was  eaten 
at  his  last  supper,  then  Christ's  body  that  was 
eaten  was  not  made  of  thread. 


TRANSUBSTANTIATION.  73 

And  moreover,  if  Christ's  body  that  was  eaten 
at  the  last  supper  was  the  same  that  was  cruci- 
fied, and  Christ's  body  that  was  eaten  at  the 
supper  was  made  of  bread,  (as  the  Papists 
feign,)  then  Christ's  body  that  was  crucified  was 
made  of  bread. 

And  in  like  manner  it  followeth,  if  the  body  of 
Christ  in  the  sacrament,  be  made  of  the  sub- 
stance of  bread  and  wine,  and  the  same  body 
was  conceived  in  the  Virgin's  womb,  then  the 
body  of  Christ  in  the  Virgin's  womb  was  made 
of  bread  and  wine.  Or  else  turn  the  argument 
thus :  the  body  of  Christ  in  the  Virgin's  womb 
was  not  made  of  bread  and  wine,  but  this  body 
of  Christ  in  the  sacrament  is  made  of  bread  and 
wine ;  then  this  body  of  Christ  is  not  the  same 
that  was  conceived  in  the  Virgin's  womb. 

Another  argument.  Christ  that  was  born  in 
the  Virgin's  womb,  as  concerning  his  body,  was 
made  of  none  other  substance  but  of  the  sub- 
stance of  his  blessed  mother  ;  but  Christ  in  the 
sacrament  is  made  of  another  substance ;  then 
he  is  another  Christ.  And  so  the  Antichrist  of 
Rome,  the  chief  author  of  all  idolatry,  would 
bring  faithful  Christian  people  from  the  true 
worshipping  of  Christ,  that  was  made  and  born 
of  the  blessed  Virgin  Mary,  through  the  opera- 
tion of  the  Holy  Ghost,  and  suifered  for  us  upon 
the  cross,  to  worship  another  Christ  made  of 
bread  and  wine,  through  the  consecration  of  a 


74  AGAINST    THE    ERROR    OF 

Popish  priest.  And  thus  the  Popish  priests 
make  themselves  the  makers  of  God.  For  (say 
they)  the  priest  by  the  words  of  consecration 
maketh  that  thing  which  is  eaten  and  drunken 
in  the  Lord's  Supper;  and  that  (say  they)  is 
Christ  himself  both  God  and  man,  and  so  they 
take  upon  them  to  make  both  God  and  man. 
But  let  all  true  worshippers  worship  one  God, 
one  Christ,  once  corporeally  made,  of  one  only 
corporeal  substance,  that  is  to  say,  of  the  blessed 
Virgin  Mary,  that  once  died,  and  rose  once 
again,  once  ascended  into  heaven,  and  there  sit- 
teth  and  shall  sit  at  the  right  hand  of  his  Father 
evermore,  although  spiritually  he  be  every  day 
amongst  us,  and  whosoever  come  together  in  his 
name,  he  is  in  the  midst  among  them.  And  he 
is  the  spiritual  pasture  and  food  of  our  souls,  as 
meat  and  drink  is  of  our  bodies,  which  he  signi- 
fieth  unto  us  by  the  institution  of  his  most  holy 
supper  in  bread  and  wine,  declaring  that  as  the 
bread  and  wine  corporally  comfort  and  feed  our 
bodies,  so  doth  he  with  his  flesh  and  blood  spiri- 
tually comfort  and  feed  our  souls.  Ajid  now 
may  be  easily  answered  the  Papists'  argument, 
whereof  they  do  so  much  boast.  For  brag  they 
never  so  much  of  the  conversion  of  bread  and 
wine  into  the  body  and  blood  of  Christ,  yet  that 
conversion  is  spiritual,  and  putteth  not  away  the 
corporal  presence  of  the  material  bread  and  wine. 
But  forasmuch  as  the  same  is  a  most  holy  sa- 


TRANSUBSTANTIATION.  75 

crament  of  our  spiritual  nourishment,  (which  we 
have  by  the  body  and  blood  of  our  Saviour 
Christ,)  there  must  needs  remain  the  sensible 
element,  that  is  to  say,  bread  and  wine,  without 
the  which  there  can  be  no  sacrament :  as  in  our 
spiritual  regeneration  there  can  be  no  sacrament 
of  baptism,  if  there  be  no  water.  For  as  bap- 
tism is  no  perfect  sacrament  of  spiritual  regene- 
ration, without  there  be  as  well  the  element  of 
water,  as  the  Holy  Ghost,  spiritually  regene- 
rating the  person  that  is  baptized,  (which  is  sig- 
nified by  the  said  water,)  even  so  the  supper  of 
our  Lord  can  be  no  perfect  sacrament  of  spiritual 
food,  except  there  be  as  well  bread  and  wine,  as 
the  body  and  blood  of  our  Saviour  Christ,  spiri- 
tually feeding  us,  which  by  the  said  bread  and 
wine  is  signified.  And  howsoever  the  body  and 
blood  of  our  Saviour  Christ  be  there  present, 
they  may  as  well  be  present  there  with  the  sub- 
stance of  bread  and  wine,  as  with  the  accidents 
of  the  same,  as  the  school  authors  do  confess 
themselves ;  and  it  shall  be  well  proved  if  the 
adversaries  will  deny  it. 

Thus  you  see  the  strongest  argument  of  the 
Papists  answered  unto ;  and  the  chief  foundation, 
whereupon  they  build  their  error  of  Transub- 
stantiation,  utterly  subverted  and  overthrown. 

Another  reason  have  they  of  like  strength.     If    chap. 
the  bread  should  remain  (say  they)  then  should 


IX. 


follow  many  absurdities,  and  chiefly,  that  Christ  argumeutfor 


76  AGAINST    THE    ERROR    OF 

Transub-     hath  taken  the  nature  of  bread,  as  he  took  the 

stantiation. 

nature  of  man,  and  so  joined  it  to  his  substance. 
And  then  as  we  have  God  verily  incarnate  for 
our  redemption,  so  should  we  have  him  impa- 
nate. 
The  answer.  Thou  mayst  cousidcr,  good  reader,  that  the 
rest  of  their  reasons  be  very  weak  and  feeble, 
when  these  be  the  chief  and  strongest.  Truth 
it  is  indeed,  that  Christ  should  have  been  impa- 
nate,  if  he  had  joined  the  bread  unto  his  sub- 
stance in  unity  of  person,  that  is  to  say,  if  he  had 
joined  the  bread  unto  him  in  such  sort,  that  he 
had  made  the  bread  one  person  with  himself. 
But  forasmuch  as  he  is  joined  to  the  bread  but 
sacramentally,  there  foUoweth  no  impanation 
thereof,  no  more  than  the  Holy  Ghost  is  ina- 
quate,  that  is  to  say,  made  water,  being  sacra- 
mentally joined  to  the  water  in  baptism.  Nor 
he  was  not  made  a  dove,  when  he  took  upon  him 
the  form  of  a  dove,  to  signify  that  he,  whom  St. 
John  did  baptize,  was  very  Christ.  But  rather 
of  the  error  of  the  Papists  themselves,  (as  one 
error  draweth  another  after  it,)  should  follow  the 
great  absurdity,  which  they  speak  upon,  that  is 
to  say,  that  Christ  should  be  impanate  and  invi- 
nate.  For  if  Christ  do  use  the  bread  in  such 
wise,  that  he  doth  not  annihilate  and  make  no- 
thing of  it,  (as  the  Papists  say,)  but  maketh  of 
it  his  own  body,  then  is  the  bread  joined  to  his 
body  in  a  greater  unity,  than  is  his  humanity  to 


TRAMSUBSTANTIATIOK".  77 

his  Godhead.  For  his  Godhead  is  adjoined  unto 
his  humanity  in  unity  of  person,  and  not  of  na- 
ture :  but  our  Saviour  Christ  (by  their  saying) 
adjoineth  bread  unto  his  body  in  unity  both  of 
nature  and  person.  So  that  the  bread  and  the 
body  of  Christ  be  but  one  thing,  both  in  nature 
and  person.  And  so  is  there  a  more  entire 
union  between  Christ  and  bread,  than  between 
his  Godhead  and  manhood,  or  between  his  soul 
and  his  body.  And  thus  these  arguments  of  the 
Papists  return  (like  rivetted  nails)  upon  their 
own  heads. 

Yet  a  third  reason  they  have,  which  they  ga^    chap. 
ther  out  of  the  sixth  of  John,  where  Christ  saith, 


"  I  am  lively  bread,  which  came  from  heaven,  reason'."^* 
If  any  man  eat  of  this  bread,  he  shall  live  for 
ever.  And  the  bread  which  I  will  give  is  my 
flesh,  which  I  will  give  for  the  life  of  the  world." 
Then  they  reason  after  this  fashion.  If  the  bread 
which  Christ  gave,  be  his  flesh,  then  it  cannot 
also  be  material  bread ;  and  so  it  must  needs 
follow,  that  the  material  bread  is  gone,  and  that 
none  other  substance  remaineth,  but  the  flesh 
of  Christ  only. 

To  this  is  soon  made  answer,  that  Christ,  in  The  answe 
that  place  of  John,  spake  not  of  the  material 
and  sacramental  bread,  nor  of  the  sacramental 
eating,  (for  that  was  spoken  two  or  three  years 
before  the  sacrament  was  first  ordained,)  but  he 
spake  of  spiritual  bread  (many  times  repeating, 


78  AGAINST    THE    ERROR    OF 

"  I  am  the  bread  of  life,  which  came  from  hea- 
ven,") and  of  spiritual  eating  by  faith,  after  which 
sort  he  was  at  the  same  present  time  eaten  of 
as  many  as  believed  on  him,  although  the  sacra- 
ment was  not  at  that  time  made  and  instituted. 
And  therefore  he  said,  "  Your  fathers  did  eat 
manna  in  the  desert,  and  died  ;  but  he  that  eat- 
eth  this  brea^  shall  live  for  ever."  Therefore 
this  place  of  St.  John  can  in  no  wise  be  under- 
stood of  the  sacramental  bread,  which  neither 
came  from  heaven,  neither  giveth  life  to  all  that 
eat  it.  Nor  of  such  bread  Christ  could  have 
then  presently  said.  This  is  my  flesh,  except 
they  will  say  that  Christ  did  then  consecrate; 
so  many  years  before  the  institution  of  his  Holy 
Supper. 
CHAP.  Now  that  I  have  made  a  full,  direct,  and  plain 
answer  to  the  vain  reasons  and  caviilations  of 


XI. 


Authors 


wrested  by  thc  Papists ;   ordcT  requireth  to  make  likewise 
for  their"''  auswcT  uuto   thcir   sophistical   allegations  and 

Transub-  •  r  t  i      •        /• 

stantiation.  wrcstmg  ot  authors  unto  their  fantastical  pur- 
poses. There  be  chiefly  three  places,  which  at 
the  first  shew  seem  much  to  make  for  their  in- 
tent, but  when  they  shall  be  thoroughly  weigh- 
ed, they  make  nothing  for  them  at  all. 

The  first  is  a  place  of  Cyprian ",  in  his  sermon 
of  the  Lord's  Supper,  where  he  saith,  as  is  al- 
leged in  the  detection  of  the  devil's  sophistry, 

•  Cyprianus  de  Coena  Domini. 


TRANSUBSTANTIATION^.  79 

'*  This  bread,  which  our  Lord  gave  to  his  disci- 
ples, changed  in  nature,  but  not  in  outward 
form,  is,  by  the  omnipotency  of  God's  word, 
made  flesh."  Here  the  Papists  stick  tooth  and 
nail  to  these  words,  **  changed  in  nature."  Ergo 
(say  they)  the  nature  of  the  bread  is  changed. 
Here  is  one  chief  point  of  the  devil's  sophistry  The  answer. 
used,  who  in  allegation  of  Scripture  useth  ever, 
either  to  add  thereto,  or  to  take  away  from  it,  or 
to  alter  the  sense  thereof.  And  so  have  they,  in 
this  author,  left  out  those  words  which  would 
open  plainly  all  the  whole  matter.  For  next  the 
words,  which  be  here  before  of  them  recited,  do 
follow  these  words  :  "  As  in  the  person  of  Christ 
the  humanity  was  seen,  and  the  divinity  was  hid, 
even  so  did  the  divinity  ineffably  put  itself  into 
the  visible  sacrament."  Which  words  of  Cy- 
prian do  manifestly  shew,  that  the  sacrament 
doth  still  remain  with  the  divinity;  and  that,  sa- 
cramentally,  the  divinity  is  poured  into  the  bread 
and  wine,  the  same  bread  and  wine  still  remain- 
ing :  like  as  the  same  divinity,  by  unity  of  per- 
son, was  in  the  humanity  of  Christ,  the  same 
humanity  still  remaining  with  the  divinity.  And 
yet  the  bread  is  changed,  not  in  shape,  nor  sub- 
stance, but  in  nature,  (as  Cyprian  truly  saith,) 
not  meaning  that  the  natural  substance  of  bread 
is  clean  gone,  but  that,  by  God's  word,  there  is 
added  thereto  another  higher  property,  nature, 
and  condition,  far  passing  the  nature  and  condi  • 


80  AGAINST    THE    ERROR    OF 

tion  of  common  bread,  that  is  to  say>  that  the 
bread  doth  shew  unto  us,  (as  the  same  Cyprian 
saith,)  that  we  be  partakers  of  the  Spirit  of  God, 
and  most  purely  joined  unto  Christ,  and  spiri- 
tually fed  with  his  flesh  and  blood ;  so  that  now 
the  said  mystical  bread  is  both  a  corporal  food 
for  the  body,  and  a  spiritual  food  for  the  soul. 
And  likewise  is  the  nature  of  the  water  changed 
in  baptism ;  forasmuch  as  beside  his  common 
nature^  (which  is  to  wash  and  make  clean  the 
body,)  it  declareth  unto  us,  that  our  souls  be 
also  washed  and  made  clean  by  the  Holy  Ghost. 
And  thus  is  answered  the  chief  authority  of  the 
doctors,  which  the  Papists  take  for  the  principal 
defence  of  their  error.  But  for  further  declara- 
tion of  St.  Cyprian's  mind  herein,  read  the  place 
of  him  before  recited,  fol.  78. 
ciiAr.  Another  authority  they  have  of  St.JohnChry- 
_  sostome,  which  they  boast  also  to  be  invincible. 


XII. 


chrysosto-  Chrysostomc  (say  they)  writeth  us,  in  a  certain 
homely  De  Eucharistia:  "  Dost  thou  see  bread? 
Dost  thou  see  wine  ?  Do  they  void  beneath,  as 
other  meats  do  ?  God  forbid ;  think  not  so.  For 
as  wax,  if  it  be  put  into  the  fire,  it  is  made  like 
the  fire,  no  substance  remaineth,  nothing  is  left : 
so  here  also  think  thou  that  the  mysteries  be 
consumed  by  the  substance  of  the  body."  At 
these  words  of  Chrysostome  the  Papists  do  tri- 
iimph,  as  though  they  had  won  the  field.  Lo, 
(say  they,)  doth  not  Chrysostomus,  the  great 


TRANSUBSTAXTIATIOX.  81 

clerk,  say  most  plainly,  that  we  see  neither  bread 
nor  wine  ?  but  that,  as  wax  in  the  fire,  they  be 
consumed  to  nothing,  so  that  no  substance  re- 
maineth  ?     But  if  they  had  rehearsed  no  more  The  answer. 
but  the  very  next  sentence  that  followeth  in 
Chrysostome,  (which  craftily  and  maliciously 
they  leave  out,)  the  meaning  of  St.  John  Chry- 
sostome would  easily  have  appeared,  and  yet 
will  make  them  blush,  if  they  be  not  utterly  past 
shame.     For  after  the  foresaid  words  of  Chry- 
sostome,    immediately    follow    these    words  : 
"  Wherefore,"  saith   he,  "  when  ye  come  to 
these  mysteries,  do  not  think  that  you  receive 
by   a  man  the   body   of  God,   but   that  with 
tongues   you  receive   fire  by  the  angels  sera- 
phim."    And  straight  after  it  followeth  thus : 
"  Think  that  the  blood  of  salvation  floweth  out 
of  the  pure  and  godly  side  of  Christ,  and  so 
coming  to  it  receive  it  with  pure  lips.     Where- 
fore, brethren,  I  pray  you  and  beseech  you,  let 
us  not  be  from  the  church,  nor  let  us  not  be  oc- 
cupied there  with  vain  communication,  but  let 
us  stand  fearful  and  trembling,  casting  down  our 
eyes,   lifting   up  our  minds,    mourning  privily 
without  speech,  and  rejoicing   in  our  hearts." 
These  words  of  Chrysostome  do  follow  immedi- 
ately after  the  other  words,  which  the  Papists 
before  rehearsed.     Therefore  if  the  Papists  will 
gather  of  the  words  by  them  recited,  that  there 
is  neither  bread  nor  wine  in  the  sacrament,  J 

G 


82  AGAINST    THE    ERROR    OF 

may  as  well  gather  of  the  words  that  follow,  that 
there  is  neither  priest  nor  Christ's  body.  For 
as  in  the  former  sentence  Chrysostome  saith, 
that  we  may  not  think  that  we  see  bread  and 
wine :  so  in  the  second  sentence  he  saith,  that 
we  may  not  think  that  we  receive  the  body  of 
Christ  of  the  priest's  hands.  Wherefore  if  upon 
the  second  sentence,  (as  the  Papists  themselves 
will  say,)  it  cannot  be  truly  gathered,  that  in 
the  holy  communion  there  is  not  the  body  of 
Christ  ministered  by  the  priest :  then  must  they 
confess  also,  that  it  cannot  be  well  and  truly  ga- 
thered upon  the  first  sentence,  that  there  is  no 
bread  nor  wine.  But  there  be  all  these  things 
together  in  the  holy  communion :  Christ  himself 
spiritually  eaten  and  drunken,  and  nourishing 
the  right  believers  ;  the  bread  and  wine  as  a  sa- 
crament declaring  the  same ;  and  the  priest  as  a 
minister  thereof.  Wherefore  St.  John  Chrysos- 
tome meant  not  absolutely  to  deny  that  there  is 
bread  and  wine,  or  to  deny  utterly  the  priest 
and  the  body  of  Christ  to  be  there;  but  he  useth 
Negatives   a  spccch  wliicli  is  no  pure  nes^ative,  but  a  ne^a- 

by  coinpa-        .  . 

lison.  tivc  by  comparison:  which  fashion  of  speech  is 
commonly  used,  not  only  in  the  Scripture,  and 
among  all  good  authors,  but  also  in  all  manner 
of  languages.  For  when  two  things  be  compared 
together,  in  the  extolling  of  the  more  excell-ent, 
or  abasing  of  the  more  vile,  is  many  times  used 
a  negative  by  comparison,  which  nevertheless  is 


TTlA?;rsU.B3TANTIATI0Ne  83 

no  pure  negative,  but  only  in  the  respect  of  the 
more  excellent,  or  the  more  base.  As  by  exam- 
ple :  when  the  people,  rejecting  the  prophet  Sa- 
muel, desired  to  have  a  king,  Almighty  God  said 
to  Samuel,  "  They  have  not  rejected  thee,  but 
me "."  Not  meaning  by  this  negative  absolutely 
that  they  had  not  rejected  Samuel,  (in  whose 
place  they  desired  to  have  a  king,)  but  by  that 
one  negative  by  comparison  he  understood  two 
affirmatives,  that  is  to  say,  that  they  had  reject- 
ed Samuel,  and  not  him  alone,  but  also  that  they 
had  chiefly  rejected  God.  And  when  the  pro- 
phet David  said  in  the  person  of  Christ,  ''I  am 
a  worm,  and  not  a  man"";"  by  this  negative  he 
denied  not  utterly  that  Christ  was  a  man,  but 
(the  more  vehemently  to  express  the  great  humi- 
liation of  Christ)  he  said,  that  he  was  not  abased 
only  to  the  nature  of  man,  but  was  brought  so 
low,  that  he  might  rather  be  called  a  worm  than 
a  man.  This  manner  of  speech  was  familiar  and 
usual  to  St.  Paul,  as  when  he  said,  "  It  is  not  I 
that  do  it,  but  it  is  the  sin  that  dwelleth  in  me''." 
And  in  another  place  he  saith,  "  Christ  sent  me 
not  to  baptize,  but  to  preach  the  Gospel '." 
And  again  he  saith,  "  My  speech  and  preaching 
was  not  in  words  of  man's  persuasion,  but  in  ma- 
nifest declaration  of  the  spirit  and  power'." 
And  he  saith  also,  "  Neither  he  that  grafteth, 

•  1  Sam.  viii.     •'  Psal,  xxii.     "*  Rom,  vii.     ''  1  Cor,  i.     '  Ibicl, 

G  2 


84  AGAINST    THE    ERROR    OF 

nor  he  that  watereth,  is  any  thing ;  but  God  that 
giveth  the  increase*."  And  he  saith  moreover, 
"  It  is  not  I  that  live,  but  Christ  liveth  within 
me"." — And  "  God  forbid  that  I  should  rejoice 
in  any  thing,  but  in  the  cross  of  our  Lord  Jesu 
Christ"."  And  further,  "  We  do  not  wrestle 
against  flesh  and  blood,  but  against  the  spirits 
of  darkness  ^."'  In  all  these  sentences,  and  many 
other  like,  although  they  be  negatives,  never- 
theless St.  Paul  meant  not  clearly  to  deny  that 
he  did  that  evil  whereof  he  spake,  or  utterly  to 
say  that  he  was  not  sent  to  baptize,  (who  indeed 
did  baptize  at  certain  times,  and  was  sent  to  do 
all  things  that  pertained  to  salvation,)  or  that  in 
his  office  of  setting  forth  God's  word  he  used  no 
witty  persuasions,  (which  indeed  he  used  most 
discreetly,)  or  that  the  grafter  and  waterer  be 
nothing,  (which  be  God's  creatures  made  to  his 
similitude,  and  without  whose  work  there  should 
be  no  increase,)  or  to  say  that  he  was  not  alive, 
(who  both  lived  and  ran  through  all  countries,  to 
set  forth  God's  glory,)  or  clearly  to  affirm  that  he 
gloried  and  rejoiced  in  no  other  thing  than  in 
Christ's  cross,  (who  rejoiced  with  all  men  that 
were  in  joy,  and  sorrowed  with  all  that  were  in 
sorrow,)  or  to  deny  utterly  that  we  wrestle 
against  flesh  and  blood,  which  cease  not  daily 
to  wrestle  and  war  against  our  enemies,  the 
world,  the  flesh,  and  the  devil. 

'  1  Cor.  lii.  "  Gal.  ii.  "  Gal.  vi.  >  Eplies.  vi. 


TRANSUBSTANTIATIOX.  85 

In  all  these  sentences,  St.  Paul  (as  I  said) 
meant  not  clearly  to  deny  these  things,  which 
undoubtedly  were  all  true,  but  he  meant,  that 
in  comparison  of  other  greater  things,  these 
smaller  were  not  much  to  be  esteemed  ;  but 
that  the  greater  things  w^ere  the  chief  things 
to  be  considered :  as  that  sin,  committed  by  his 
mfirmity,  was  rather  to  be  imputed  to  original 
sin,  or  corruption  of  nature,  which  lay  lurking 
within  him,  than  to  his  own  will  and  consent. 
And  that  although  he  was  sent  to  baptize,  yet 
he  was  chiefly  sent  to  preach  God's  word.  And 
that  although  he  used  wise  and  discreet  persua- 
sions therein,  yet  the  success  thereof  came  prin- 
cipally of  the  power  of  God,  and  of  the  working 
of  the  Holy  Spirit.  And  that  although  the 
grafter  and  waterer  of  the  garden  be  some  things, 
and  do  not  a  little  in  their  offices,  yet  it  is  God 
chiefly  that  giveth  the  increase.  And  that  al- 
though he  lived  in  this  world,  yet  his  chief  life, 
concerning  God,  was  by  Christ,  whom  he  had 
living  within  him.  And  that  although  he  gloried 
in  many  other  things,  yea,  in  his  own  infirmities, 
yet  his  greatest  joy  was  in  the  redemption  by 
the  cross  of  Christ.  And  that  although  our  spi- 
rit daily  fighteth  against  our  flesh,  yet  our  chief 
and  principal  fight  is  against  our  ghostly  ene- 
mies, the  subtle  and  puissant  wicked  spirits  and 
devils. 

The  same  manner  of  speech  used   also  St. 


86  AGAINST    THE    ERROR    OF 

Peter,  in  his  first  Epistle,  saying,  *'  That  the 
apparel  of  vromen  should  not  be  outwardly,  with 
braided  hair,  and  setting  on  of  gold,  nor  in  put- 
ting on  of  gorgeous  apparel,  but  that  the  inward 
man  of  the  heart  should  be  without  corrup- 
tion\"  In  which  manner  of  speech  he  intended 
not  utterly  to  forbid  all  braiding  of  hair,  all  gold 
and  costly  apparel,  to  all  women ;  for  every  one 
must  be  apparelled  according  to  their  condition, 
state,  and  degree ;  but  he  meant  hereby  clearly 
to  condemn  all  pride  and  excess  in  apparel,  and 
to  move  all  women  that  they  should  study  to 
deck  their  souls  inwardly  with  all  virtues,  and 
not  to  be  curious  outwardly  to  deck  and  adorn 
their  bodies  with  sumptuous  apparel.  And  our 
Saviour  Christ  himself  was  full  of  such  manner 
of  sj^eeches.  "  Gather  not  unto  you,"  saith  he, 
**  treasure  upon  earth "" :"  willing  us  thereby  ra- 
ther to  set  our  minds  upon  heavenly  treasure, 
which  ever  endureth,  than  upon  earthly  trea- 
sure, which,  by  many  sundry  occasions,  perish- 
eth,  and  is  taken  away  from  us.  And  yet 
worldly  treasure  must  needs  be  had,  and  pos- 
sessed of  some  men,  as  the  person,  time,  and 
occasion  doth  serve.  Likewise  he  said,  "  When 
you  be  brought  before  kings  and  princes,  think 
not  what  and  how  you  shall  answer'':"  not  will- 
ing us  by  this  negative,  that  we  should  negli- 

'  1  Pet.  iii.  *  Matt.  vi.  *  Matt.  x. 


tuansucstantiation;  87^ 

gently  and  unadvisedly  answer  we  care  not  what, 
but  that  we  should  depend  on  our  Heavenly  Fa- 
ther, trusting  that  by  his  Holy  Spirit  He  will 
sufficiently  instruct  us  of  answer,  rather  than  to 
trust  to  any  answer  to  be  devised  by  our  wit  and 
study.  And  in  the  same  manner  he  spake,  when 
he  said,  "  It  is  not  you  that  speak,  but  it  is  the 
Spirit  of  God  that  speaketh  within  you'."  For 
the  Spirit  of  God  is  he,  that  principally  putteth 
godly  words  into  our  mouths,  and  yet  neverthe- 
less we  do  speak  according  to  his  moving.  And 
to  be  short,  in  all  these  sentences  following,  that 
is  to  say,  **  Call  no  man  your  father  upon 
earth '^." — "  Let  no  man  call  you  lord  or  mas- 
ter '." — "  Fear  not  them  that  kill  the  body  ^" — 
"  I  came  not  to  send  peace  upon  earth  ^" — "  It 
is  not  in  me  to  set  you  at  my  right  hand  or  left 
hand**." — *'  You  shall  not  worship  the  Father 
neither  in  this  mount,  nor  in  Jerusalem  '." — **  I 
take  no  witness  at  no  man^" — *'  My  doctrine  is 
not  mine  ^" — "  I  seek  not  my  glory ""."  In  all 
these  negatives,  our  Saviour  Christ  spake  not 
precisely  and  utterly  to  deny  all  the  foresaid 
things,  but  in  comparison  of  them  to  prefer  other 
things  :  as  to  prefer  our  Father  and  Lord  in  hea- 
ven, above  any  worldly  father,  lord,  or  master 
in  earth,  and  his  fear  above  the  fear  of  any  crea- 
ture, and  his  word  and  gospel  above  all  worldly 

'^Matt.x.         ''Matt.xxiii.         -^Ibid.         'Matt.x.         ^  Ibid. 
"  Matt.  XX.      *  John  iv.     ^  John  v.      '  John  vii.      '"  John  viii. 


AGAINST    THE    ERROR    OF 

peace ;  also  to  prefer  spiritual  and  inward  ho- 
nouring of  God  in  pure  heart  and  mind,  above 
local,  corporal,  and  outward  honour,  and  that 
Christ  preferred  his  Father's  glory  above  his 
own. 

Now  forasmuch  as  I  have  declared  at  length 
the  nature  and  kind  of  these  negative  speeches, 
(which  be  no  pure  negatives  but  by  comparison,) 
it  is  easy  hereby  to  make  answer  to  St.  John 
Chrysostome,  who  used  this  phrase  of  speech 
most  of  any  author.  For  his  meaning  in  his 
foresaid  homily,  was  not  that  in  the  celebration 
of  the  Lord's  Supper  is  neither  bread  nor  wine, 
neither  priest,  nor  the  body  of  Christ,  (which 
the  Papists  themselves  must  needs  confess,)  but 
his  intent  was,  to  draw  our  minds  upwards  to 
heaven,  that  we  should  not  consider  so  much  the 
bread,  wine,  priest,  and  body  of  Christ,  as  we 
should  consider  his  divinity  and  Holy  Spirit 
given  unto  us  to  our  eternal  salvation.  And 
therefore  in  the  same  place  he  useth  so  many 
times  these  words,  "Think,  and  think  not;" 
willing  us  by  those  words,  that  we  should  not 
fix  our  thoughts  and  minds  upon  the  bread,  wine, 
priest,  nor  Christ's  body ;  but  to  lift  up  our 
hearts  higher  unto  his  spirit  and  divinity,  with- 
out the  which  his  body  availeth  nothing,  as  he 
said  himself:  *'  It  is  the  spirit  that  giveth  life, 
the  flesh  availeth  nothing"."     And  as  the  same 

"  John  vi. 


TRANSUBSTANTIATION.  89 

Chrysostome  in  many  places  movetli  us  not  to 
consider  the  water  in  baptism,  but  rather  to 
have  respect  to  the  Holy  Ghost,  received  in  bap- 
tism, and  represented  by  the  water;  even  so 
doth  he  in  this  homily  of  the  holy  communion 
move  us  to  lift  up  our  minds,  from  all  visible  and 
corporal  things,  to  things  invisible  and  spiritual. 
Insomuch,  that  although  Christ  was  but  once 
crucified,   yet  would  Chrysostome  have  us  to 
think  that  we  see  him  daily  whipped  and  scourg- 
ed before  our  eyes,  and  his  body  hanging  upon 
the  cross,  and  the  spear  thrust  into  his  side,  and 
the  most  holy  blood  to  flow  out  of  his  side  into 
our  mouths.    After  which  manner  St.  Paul  wrote 
to  the  Galatians ",  that  Christ  was  painted  and 
crucified   before  their   eyes.     Therefore,   saith 
Chrysostome,  in  the  same  homily,  a  little  before  chrysosto- 
the  place  rehearsed,  "  What  dost  thou,  O  man  ?  ™"'' 
didst  not  thou  promise  to  the  priest,  which  said, 
Lift  up  your  minds  and  hearts  ;  and  thou  didst 
answer.  We  lift  them  up  unto  the  Lord?    Art 
not  thou  ashamed  and  afraid,  being  at  that  same 
hour  found  a  liar  ?  A  wonderful  thing :  the  table 
is  set  forth  furnished  with  God's  mysteries,  the 
Lamb  of  God  is  offered  for  them,  the  priest  is 
careful  for  them,  spiritual  fire  cometh  out  of  that 
heavenly  table,  the   angels  seraphim  be  there 
present,  covering  their  faces  with  six  wings.   All 
the  angelical  powers,  with  the  priest,  be  means 

"  Galat.  iii. 


90  AGAINST    THE    ERROR    OF 

and  intercessors  for  you,  a  spiritual  fire  cometh 
down  from  heaven,  blood  in  the  cup  is  drunk 
out  of  the  most  pure  side  unto  thy  purification. 
And  art  not  thou  ashamed,  afraid,  and  abashed, 
not  endeavouring  thyself  to  purchase  God's 
mercy?  O  man,  doth  not  thine  own  conscience 
condemn  thee  ?  There  be  in  the  week  one  hun- 
dred and  sixty-eight  hours,  and  God  asketh  but 
one  of  them  to  be  given  wholly  unto  him,  and 
thou  consumest  that  in  worldly  business,  in  tri- 
fling and  talking;  with  what  boldness  then  shalt 
thou  come  to  these  holy  mysteries,  O  corrupt 
conscience?"  Hitherto  I  have  rehearsed  St. 
John  Chrysostome's  words,  which  do  shew  how 
our  minds  should  be  occupied  at  this  holy  table 
of  our  Lord,  that  is  to  say,  withdrawn  from  the 
consideration  of  sensible  things,  unto  the  con- 
templation of  most  heavenly  and  godly  things. 
And  thus  is  answered  this  place  of  Chrysostome, 
which  the  Papists  took  for  an  insoluble,  and  a 
place  that  no  man  was  able  to  answer.  But  for 
a  further  declaration  of  Chrysostome's  mind  in 
this  matter,  read  the  place  of  him  before  re- 
hearsed, fol.  60  and  65. 
CHAP.  Yet  there  is  another  place  of  St.  Ambrose  p, 
XIII.  which  the  Papists  think  maketh  much  for  their 
purpose ;  but,  after  due  examination,  it  shall 
plainly  appear  how  much  they  be  deceived. 
They  allege  these  words  of  St.  Ambrose,  in  a 

P  Ambros.  de  iis  qui  mysteriis  initiantur. 


THANSUBSTAjSTTIATION.  91 

book  entitled  Dc  iis  qui  mitiautur  myslcrm: 
'*  Let  us  prove  that  there  is  not  that  thing  which 
nature  formed,  but  which  benediction  did  con- 
secrate, and  that  benediction  is  of  more  strength 
than  nature.  For  by  the  blessing,  nature  itself 
is  also  changed.  '  Moses  held  a  rod,  he  cast  it 
from  him,  and  it  was  made  a  serpent.  Again 
he  took  the  serpent  by  the  tail,  and  it  was  turn- 
ed again  into  the  nature  of  a  rod  '\'  Wherefore 
thou  seest,  that  by  the  grace  of  the  prophet,  the 
nature  of  the  serpent  and  rod  was  twice  chang- 
ed. *  The  floods  of  Egypt  ran  pure  water,  and 
suddenly  blood  began  to  burst  out  of  the  veins 
of  the  springs,  so  that  men  could  not  drink  of 
the  flood ;  but,  at  the  prayer  of  the  prophet,  the 
blood  of  the  flood  went  away,  and  the  nature  of 
water  came  again ''.' — *  The  people  of  the  He- 
brews were  compassed  about,  on  the  one  side 
with  the  Egyptians,  and  on  the  other  side  with 
the  sea.  Moses  lifted  up  his  rod,  the  water  di- 
vided itself,  and  stood  up  like  a  wall,  and  be- 
tween the  waters  was  left  a  way  for  them  to  pass 
on  foot.  And  Jordan,  against  nature,  turned 
back  to  the  head  of  his  spring  ^'  Doth  it  not 
appear  now  that  the  nature  of  the  sea  floods,  or 
of  the  course  of  fresh  water,  was  changed  ? 
*  The  people  was  dry,  Moses  touched  a  stone, 
and  water  came  out  of  the  stone'.'    Did  not 

P  Exod.  vii.         1  Ibid.         ''  Exod.  xiv.         '  Exod.  xvii.    • 


92  AGAINST    THE    ERROR    OF 

grace  here  work  above  nature,  to  make  the 
stone  to  bring  forth  water,  which  it  had  not  of 
nature  ?  '  Marath  was  a  most  bitter  flood,  so 
that  the  people  being  dry,  could  not  drink 
thereof'.'  Moses  put  wood  into  the  water,  and 
the  nature  of  the  water  lost  his  bitterness,  which 
grace  infused  did  so  suddenly  moderate.  *  In 
the  time  of  Elisha  the  prophet,  an  axe  had  fallen 
from  one  of  the  prophet's  servants  into  the  wa- 
ter ;  he  that  lost  the  iron,  desired  the  prophet 
Elisha's  help,  who  put  the  helve  into  the  water, 
and  the  iron  swam  above ".'  Which  thing  we 
know  was  done  above  nature,  for  iron  is  heavier 
than  the  liquor  of  water.  Thus  we  perceive  that 
grace  is  of  more  force  than  nature,  and  yet  hi- 
therto we  have  rehearsed  but  the  grace  of  the 
blessing  of  the  prophets.  Now  if  the  blessing 
of  a  man  be  of  such  value,  that  it  may  change 
nature,  what  do  we  say  of  the  consecration  of 
God,  wherein  is  the  operation  of  the  words  of 
our  Saviour  Christ  ?  For  this  sacrament  which 
thou  receivest,  is  done  by  the  word  of  Christ. 
Then  if  the  word  of  Elijah  was  of  such  power 
that  it  could  bring  fire  down  from  heaven,  shall 
not  the  word  of  Christ  be  of  that  power  to 
change  the  kinds  of  the  elements  ?  Of  the  mak- 
ing of  the  whole  world  thou  hast  read,  '  That 
God  spake,  and  the  things  were  done;  he  com- 

'  Exod.  XV.  "  2  Kings  vi. 


TRANSITBSTANTIATION.  93 

manded,  and  they  were  created  \'  The  word 
then-  of  Christ,  that  could  of  nothing  make 
things  that  were  not,  can  it  not  change  those 
things  that  be  into  that  thing  which  before  they 
were  not  ?  For  it  is  no  less  matter  to  give  to 
things  new  natures,  than  to  alter  natures." 
Thus  far  have  I  rehearsed  the  words  of  St.  Am- 
brose, if  the  said  book  be  his,  (which  they  that 
be  of  greatest  learning  and  judgment  do  not 
think,)  by  which  words  the  Papists  would  prove 
that  in  the  supper  of  the  Lord,  after  the  words 
of  consecration,  as  they  be  commonly  called, 
there  remaineth  neither  bread  nor  wine,  because 
that  St.  Ambrose  saith  in  this  place,  that  the 
nature  of  the  bread  and  wine  is  changed. 

But  to  satisfy  their  minds,  let  us  grant,  for  The  answer. 
their  pleasure,  that  the  foresaid  book  was  St. 
Ambrose's  own  work ;  yet  the  same  book  maketh 
nothing  for  their  purpose,  but  quite  against  them. 
For  he  saith  not  that  the  substance  of  bread  and 
wine  is  gone,  but  he  saith  that  their  nature  is 
changed,  that  is  to  say,  that  in  the  holy  commu- 
nion we  ought  not  to  receive  the  bread  and  wine 
as  other  common  meats  and  drinks,  but  as  things 
clean  changed  into  a  higher  estate,  nature,  and 
condition,  to  be  taken  as  holy  meats  and  drinks, 
whereby  we  receive  spiritual  feeding  and  super- 
natural nourishment  from  heaven,  of  the  very 

"  Psal.  cxlviii. 


94  AGAIN^ST    THE    ERROR    OF 

true  body  and  blood  of  our  Saviour  Christ, 
through  the  omnipotent  power  of  God  and  the 
wonderful  working  of  the  Holy  Ghost.  Which 
so  well  agreeth  with  the  substance  of  bread  and 
wine  still  remaining,  that  if  they  were  gone  away, 
and  not  there,  this  our  spiritual  feeding  could 
not  be  taught  unto  us  by  them. 

And  therefore  in  the  most  part  of  the  examples 
which  St.  Ambrose  allegeth  for  the  wonderful 
alteration  of  natures,  the  substances  did  still  re- 
main, after  the  natures  and  properties  were 
changed.  As  when  the  water  of  Jordan,  con- 
trary to  his  nature,  stood  still  like  a  wall,  or 
flowed  against  the  stream  towards  the  head  and 
spring,  yet  the  substance  of  the  water  remained 
the  same  that  it  was  before.  Likewise  the  stone, 
that  above  his  nature  and  kind  flowed  water, 
was  the  self-same  stone  that  it  was  before.  And 
the  flood  of  Marath,  that  changed  his  nature  of 
,  bitterness,  changed,  for  all  that,  no  part  of  his 
substance.  No  more  did  that  iron,  which,  con- 
trary to  his  nature,  swam  upon  the  water,  lose 
thereby  any  part  of  the  substance  thereof. 
Therefore  as  in  these  alterations  of  natures,  the 
substances  nevertheless  remained  the  same  that 
they  v/ere  before  the  alterations :  even  so  doth 
the  substance  of  bread  and  wine  remain  in  the 
Lord's  Supper,  and  be  naturally  received  and 
digested  into  the  body,  notwithstanding  the  sa- 
cramental mutation  of  the  same  into  the  body 

4 


TRANSUBSTANTIATION.  95 

and  blood  of  Christ.  Which  sacramental  muta- 
tion declareth  the  supernatural,  spiritual,  and 
inexplicable  eating  and  drinking,  feeding  and 
digesting,  of  the  same  body  and  blood  of  Christ, 
in  all  them  that  godly,  and  according  to  their 
duty,  do  receive  the  said  sacramental  bread  and 
wine.  And  that  St.  Ambrose  thus  meant,  that 
the  substance  of  bread  and  wine  remain  still  after 
the  consecration,  it  is  most  clear  by  three  other 
examples  of  the  same  matter,  following  in  the 
same  chapter. 

One  is  of  them  that  be  regenerated,  in  whom 
after  their  regeneration  doth  still  remain  their 
former  natural  substance.  Another  is  of  the 
incarnation  of  our  Saviour  Christ,  in  the  which 
perished  no  substance,  but  remaineth  as  well  the 
substance  of  his  godhead,  as  the  substance  which 
he  took  of  the  blessed  Virgin  Mary.  The  third 
example  is  of  the  water  in  baptism,  where  the 
water  still  remaineth  water,  although  the  Holy 
Ghost  come  upon  the  water,  or  rather  upon  him 
that  is  baptized  therein. 

And  although  the  same  St.  Ambrose,  in  ano- 
ther book,  entitled  De  Sacramentis,  doth  say, 
**  That  the  bread  is  bread  before  the  words  of 
consecration;  but  when  the  consecration  is  done, 
of  bread  is  made  the  body  of  Christ^:"  yet  in 
the  same  book,  and  in  the  same  chapter,  he  tell- 

''  In  libro  4.  De  Sacramentis,  cap.  4, 


96  AGAINTST    THE    ERROR    OF 

etli  in  what  manner  and  form  the  same  is  done 
by  the  words  of  Christ :  not  by  taking  away  the 
substance  of  the  bread,  but  adding  to  the  bread 
the  grace  of  Christ's  body,  and  so  calling  it  the 
body  of  Christ.  And  hereof  he  bringeth  four 
examples ;  the  first,  of  the  regeneration  of  a 
man ;  the  second  is  of  the  standing  of  the  water 
of  the  Red  Sea ;  the  third  is  of  the  bitter  water 
of  Marath  ;  and  the  fourth  is  of  the  iron  that 
swam  above  the  water.  In  every  of  the  which 
examples,  the  former  substance  remained  still, 
notwithstanding  alteration  of  the  natures.  And 
he  concludeth  the  whole  matter  in  these  few 
words :  "  If  there  be  so  much  strength  in  the 
words  of  the  Lord  Jesu,  that  things  had  their 
beginning  which  never  were  before,  how  much 
more  be  they  able  to  work,  that  those  things  that 
were  before  should  remain,  and  also  be  changed 
into  other  things !"  Which  words  do  shew  ma- 
nifestly, that  notwithstanding  this  wonderful, 
sacramental,  and  spiritual  changing  of  the  bread 
into  the  body  of  Christ,  yet  the  substance  of  the 
bread  remaineth  the  same  that  it  was  before. 
Thus  is  a  sufficient  answer  made  unto  three 
principal  authorities,  which  the  Papists  use  to 
allege,  to  establish  their  error  of  Transubstan- 
tiation :  the  first  of  Cyprian,  the  second  of  St. 
John  Chrysostome,  and  the  third  of  St.  Am- 
brose. Other  authorities  and  reasons  some  of 
them  do  bring  for  the  same  purpose  ;  but  foras- 


TRANSUBBTANTIATION".  97 

much  as  they  be  of  small  moment  and  weight, 
and  easy  to  be  answered  unto,  I  will  pass  them 
over  at  this  time,  and  not  trouble  the  reader 
with  them,  but  leave  them  to  be  weighed  by  his 
discretion. 

And  now  I  will  rehearse  divers  difficulties,  ab-    chap. 
surdities,  and  inconveniences,  which  must  needs 


XIV. 


P   ■,-,  I   .  p    m  1  •       •  Absunlitiea 

lollow  upon  this   error  ot    Iransubstantiation  j  tiiatibiiow 

olTiansub- 

whereof  not  one  doth  follow  of  the  true  and  right  stautiaiion. 
faith,  which  is  according  to  God's  word. 

First,  if  the  Papists  be  demanded,  what  thing- 
it  is  that  is  broken,  what  is  eaten,  what  is 
drunken,  and  what  is  chewed  with  the  teeth, 
lips,  and  mouth  in  this  sacrament,  they  have  no- 
thing to  answer,  but  the  accidents.  For  (as 
they  say)  bread  and  wine  be  not  the  visible  ele- 
ments in  this  sacrament,  but  only  their  accidents ; 
and  so  they  be  forced  to  say,  that  accidents  be 
broken,  eaten,  drunken,  chewed,  and  swallowed, 
without  any  substance  at  all :  which  is  not  only 
against  all  reason,  but  also  against  the  doctrine 
of  all  ancient  authors. 

Secondly,  these  transubstantiators  do  say, 
(contrary  to  all  learning,)  that  the  accidents  of 
bread  and  wine  do  hang  alone  in  the  air  without 
any  substance,  wherein  they  may  be  stayed. 
And  what  can  be  said  more  foolishly  ? 

Thirdly,  that  the  substance  of  Christ's  body 
is  there  really,  corporally,  and  naturally  present, 
without  any  accidents  of  the  same.     And  so  the- 


98  AGAINST    THE    ERROR    OF 

Papists  make  accidents  to  be  without  substances, 
and  substances  to  be  without  accidents. 

Fourthly,  they  say,  that  the  place  where  the 
bread  and  wine  be,  hath  no  substance  there  to 
fill  that  place,  and  so  must  they  needs  be  granted 
vacuum,  which  nature  utterly  abhorreth. 

Fifthly,  they  are  not  ashamed  to  say  the  sub- 
stance is  made  of  accidents,  when  the  bread 
mouldeth,  or  is  turned  into  worms,  or  when  the 
wine  soureth. 

Sixthly,  that  substance  is  nourished  without 
substance  by  accidents  only,  if  it  chance  any 
cat,  mouse,  dog,  or  any  other  thing,  to  eat  the 
sacramental  bread,  or  drink  the  sacramental  wine. 

These  inconveniences  and  absurdities  do  fol- 
low of  the  fond  Papistical  Transubstantiation, 
with  a  number  of  other  errors  as  evil  or  worse 
than  these,  whereunto  they  be  never  able  to  an- 
swer, as  many  of  them  have  confessed  them- 
selves. And  it  is  a  wonder  to  see,  how  in  many 
of  the  foresaid  things,  they  vary  among  them- 
selves. Whereas  the  other  doctrine  of  the  Scrip- 
ture, and  of  the  old  Catholick  church,  (but  not 
of  the  lately  corrupted  Romish  church,)  is  plain 
and  easy,  as  well  to  be  understood,  as  to  answer 
to  all  the  foresaid  questions,  without  any  absur- 
dity or  inconvenience  following  thereof:  so  that 
every  answer  shall  agree  with  God's  word,  with 
the  old  church,  and  also  with  all  reason  and  true 
philosophy. 


TRANSUBSTANTIATION.  99 

For  as  touching-  the  first  point,  what  is  broken, 
what  is  eaten,  what  drunken,  and  what  chewed 
in  this  sacrament,  it  is  easy  to  answer,  the  bread 
and  wine,  as  St.  Paul  saith:  the  bread  which  we 
break. 

And  as  concerning  the  second  and  third  points, 
neither  is  the  substance  of  bread  and  wine  with- 
out their  proper  accidents,  nor  their  accidents 
hang  alone  in  the  air  without  any  substance,  but 
according  to  all  learning  the  substances  of  the 
bread  and  wine  reserve  their  own  accidents,  and 
the  accidents  do  rest  in  their  own  substances. 

And  also  as  concerning  the  fourth  point,  there 
is  no  place  left  void  after  consecration,  (as  the 
Papists  dream,)  but  bread  and  wine  fulfil  their 
places,  as  they  did  before. 

And  as  touching  the  fifth  point,  (whereof  the 
worms  or  moulding  is  engendered,  and  whereof 
the  vinegar  cometh^)  the  answer  is  easy  to  make, 
according  to  all  learning  and  experience,  that 
they  come,  according  to  the  course  of  nature,  of 
the  substance  of  the  bread  and  wine  too  long 
kept,  and  not  of  the  accidents  alone,  as  the  Pa- 
pists do  fondly  fancy.  And  likewise  the  sub- 
stances of  the  bread  and  wine  do  feed  and  nou- 
rish the  body  of  them  that  eat  the  same,  and  not 
the  only  accidents. 

In  these  answers  is  no  absurdity  nor  inconve- 
nience, nothing  spoken  either  contrary  to  holy 
Scripture,  or  to  natural  reason,  philosophy,  or 

H  2 


100  AGAINST    THE    ERROR,    &C. 

experience,  or  against  any  old  ancient  author, 
or  the  primitive  or  Catholick  church  ;  but  only 
against  the  malignant  and  Papistical  church  of 
Rome.  Whereas  on  the  other  side,  that  cursed 
synagogue  of  Antichrist  hath  defined  and  deter- 
mined in  this  matter  so  many  things  contrary  to 
Christ's  word,  contrary  to  the  old  Catholick 
church,  and  the  holy  martyrs  and  doctors  of  the 
same,  and  contrary  to  all  natural  reason,  learn- 
ing, and  philosophy.  And  the  final  end  of  all 
this  Antichrist's  doctrine  is  none  other,  but  by 
subtlety  and  craft  to  bring  Christian  people,  from 
the  true  honouring  of  Christ,  unto  the  greatest 
idolatry  that  ever  was  in  this  world  devised :  as, 
by  God's  grace,  shall  be  plainly  set  forth  here- 
after. 


THUS    ENDETH    THE    SECOND    BOOK. 


THE  THIRD  BOOK 


TEACHETH  THE  MANNER  HOW 


CHRIST  IS  PRESENT  IN  HIS  HOLY  SUPPER. 


Now  this  matter  of  Transubstantiation  being,  as    chap. 
I  trust,  sufficiently  resolved,  (which  is  the  first 


part  before  rehearsed,  wherein  the  Papistical  sencroT 
doctrine  varieth  from  the  Catholick  truth,)  order  sacramenu^ 
requireth  next  to  treat  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  co-eternal  with 
his  Father,  for  our  sakes  became  also  a  perfect 
man,  taking  flesh  and  blood  of  his  blessed  mo- 
ther and  virgin  Mary,  and,  saving  sin,  being  in 
all  things  like  unto  us  ;  adjoining  unto  his  divi- 
nity a  most  perfect  soul  and  a  most  perfect 
body;  his  soul  being  endued  with  life,  sense,  will. 


102  OF    THE    PRESENCE    OF    CHRIST 

reason,  wisdom,  memory,  and  all  other  things 
required  to  the  perfect  soul  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  sub- 
ject to  hunger,  thirst,  labour,  sweat,  weariness, 
cold,  heat,  and  all  other  like  infirmities  and  pas- 
sions of  man,  and  unto  death  also,  and  that  the 
most  vile  and  painful,  upon  the  cross.  And 
after  his  death  he  rose  again,  with  the  self- same 
visible  and  palpable  body,  and  appeared  there- 
with, 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. 
Christ  cor-  And  with  the  self-same  body  he  forsook  this 

porally  is  "^ 

ascended     world,  aud  asccndcd  into  heaven,  (the  apostles 

into  heaven.  '     n  i 

seeing  and  beholding  his  body  when  it  ascend- 
ed,) and  now  sitteth  at  the  right  hand  of  his  Fa- 
ther, and  there  shall  remain  until  the  last  day, 
when  he  shall  come  to  judge  the  quick  and  the 
dead  ".  This  is  the  true  Catholick  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  past,  that  the  bishop  of  Rome,  with  the  as- 
sistance of  his  Papists,  hath  set  up  a  new  faith 
and  belief  of  their  own  devising,  that  the  same 
body  really,  corporally,  naturally,  and  sensibly, 

*  Acts  iii. 


IN    HIS    HOLY    SUPPER.  105 

is  in  this  world  still,  and  that  in  an  hundred 
thousand  places  at  one  time,  being  enclosed  in 
every  pix  and  bread  consecrated. 

And  although   we   do  affirm,  (according   to    chap. 
God's  word,)  that  Christ  is  "in  all  persons  that 


II. 


truly  believe  in  him,  in  such  sort,  that  with  his  J,l!fe*be-^'' 
flesh  and  blood  he  doth  spiritually  nourish  them,  tru^anirthe 
and  feed  them,  and  giveth  them  everlasting  life,  doctrine* 

111  1  1  r-  nil        concerning 

and  doth  assure  them  thereoi,  as  well  bv  the  the  presence 

of  Christ's 

promise  of  his  word,  as  by  the  sacramental  bread  ^°^y- 
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.  They  say,  that  when  any  man  eateth  the 
bread  and  drinketh  the  cup,  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  the  body  and  soul  of  him 
that  worthily  eateth  the  bread  and  drinketh  the 
cup,  and  not  in  his  mouth  or  stomach  only. 
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.  They  say,  that  Christ  is  really  in 
the  sacramental  bread,  being  reserved  an  whole 
year,  or  so  long  as  the  form  of  bread  remaineth ; 
but  after  the  receiving  thereof,  he  flyeth  up  (say 


104  OF    THE    PRESENCE    OF    CHRIST 

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. 

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  al- 
together whole,  confused,  and  mixt  without  dis- 
tinction or  diversity.  O,  what  a  foolish  and  an 
abominable  invention  is  this,  to  make  of  the 
most  pure  and  perfect  body  of  Christ  such  a 
confused  and  monstrous  body !  And  yet  can  the 
Papists  imagine  nothing  so  foolish,  but  all  Chris- 
tian people  must  receive  the  same  as  an  oracle 
of  God,  and  as  a  most  certain  article  of  their 
faith,  without  whispering  to  the  contrary. 

Furthermore  the  Papists  say,  that  a  dog  or  a 
cat  eat  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.  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 


IN    HIS    HOLY    SUPPER.  105 

very  body  of  Christ,  and  drink  his  blood,  but 
only  they  that  be  lively  members  of  his  body. 

They  say,  that  good  men  eat  the  body  of 
Christ,  and  drink  his  blood,  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. 

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  sacra- 
mentally  and  spiritually,  without  form  or  quan- 
tity. 

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. 

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. 

They  say,  that  the  mass  is  a  sacrifice  satisfac- 
tory for  sin,  by  the  devotion  of  the  priest  that 
offereth,  and  not  by  the  thing  that  is  offered :  but 
we  say,  that  their  saying  is  a  most  heinous  lie 
and  detestable  error  against  the  glory  of  Christ. 
For  the  satisfaction  for  our  sins  is  not  the  devo- 


106  OF    THE    PRESENCE    OF    CHRIST 

tion  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  none  but  he.  And 
therefore  that  oblation,  which  the  priests  make 
daily  in  their  Papistical  masses,  cannot  be  a  sa- 
tisfaction for  other  men's  sins  by  the  priest's  de- 
votion, but  it  is  a  mere  elusion  and  subtle  craft  of 
the  devil,  whereby  Antichrist  hath  many  years 
blinded  and  deceived  the  world. 

They  say,  that  Christ  is  corporally  in  many 
places  at  one  time,  affirming  that  his  body  is 
corporally  and  really  present  in  as  many  places 
as  there  be  hosts  consecrated  :  we  say,  that  as 
the  Son  corporally  is  ever  in  heaven,  and  no 
where  else ;  and  yet  by  his  operation  and  virtue, 
the  Son  is  here  on  earth,  by  whose  influence 
and  virtue  all  things  in  the  world  be  corporally 
regenerated,  encreased,  and  grow  to  their  per- 
fect 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  together  in  his  name,  he  is  there  in 
the  midst  among  them,  by  whose  supernal  grace 
all  godly  men  be  first  by  him  spiritually  regene- 
rated, and  after  increase  and  grow  to  their  spiri- 


IN    HIS    HOLY    SUPPER.  107 

tual  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. 

Now  to  return  to  the  principal  matter,  lest  it    c«ap. 
might  be  thought  a  new  device  of  us,  that  Christ 


III. 


as  concerning  his  body  and  his  human  nature  is  herei7by 
in  heaven,  and  not  in  earth  :  therefore  by  God's  sioninour 
grace,  it  shall  be  evidently  proved,  that  this  is  creed. 
no  new  devised  matter,  but  that  it  was  ever  the 
old  faith  of  the  Catholick  church,  until  the  Pa- 
pists 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  bring  for  the  same,  that  is  to  say, 
the  general  profession  of  all  Christian  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  the  dead.  This  hath  been 
ever  the  Catholick  faith  of  Christian  people,  that 
Christ,  as  concerning  his  body  and  his  manhood^ 


108 


OF    THE    PRESENCE    OF    CHRIST 


is  in  heaven,  and  shall  there  continue  until  he 
come  down  at  the  last  judgment.  And  foras- 
much 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 
Christ,  as  concerning  his  humanity,  be  both 
here  and  gone  hence,  and  both  those  two  be  ar- 
ticles 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. 
CHAP.         To  this  article  of  our  Creed  accordeth  holy 

'. —  Scripture,  and  all   the  old   ancient  doctors  of 

beieofby     Christ's  cliurch.     For  Christ  himself  said,  "  I 

the  Scrip- 
ture, leave  the  world,  and  go  to  my  Father^'."     And 

also  he  said,  '*  You  shall  ever  have  poor  folks 
with  you,  but  you  shall  not  ever  have  me  with 
you  ^"  And  he  gave  warning  of  this  error  be- 
fore hand,  saying,  "  That  the  time  would  come 
when  many  deceivers  should  be  in  the  world, 
and  say, Here  is  Christ,  and  there  is  Christ;  but 
believe  them  not,  said  Christ  ^"     And  St.  Mark 

^  John  xvi.  <=  Matt.  xxvi.  ^  Matt.  xxiv. 


IN    HIS    HOLY    SUPPER.  109 

writethin  the  last  chapter  of  his  Gospel,  **  That 
the  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  heaven,  where  Christ,"  saith 
he,  "  sitteth  at  the  right  hand  of  God  his  Fa- 
ther ^"  Also  he  saith,  "  That  we  have  such  a 
bishop,  that  sitteth  in  heaven  at  the  right  hand 
of  the  throne  of  God's  majesty  ^."  And  "  that 
he  having  offered  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  Matthew  reasoneth  this    <^"^p- 
matter,   how  Christ  may  be  called  a  stranger 


V. 


that  is  departed   into  another  country,   seeing  thS°by 

11--1  t  1  in  1     ^"^ieit  au- 

that  he  is  with  us  alway  unto  the  world  s  end,  thors. 
and  is  among  all  them  that  be  gathered  together 
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  coun- 
try ?  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 

•  Mark  vii.  ^  Coloss.  iii.  «  Heb.  viii.  *"  Heb.  x. 

'  Oiigen.  ill  Mat.  Tract.  A'i. 


OF    THE    PRESENCE    OF    CHRIST 

gathered  together  m  his  name;  but  his  divine 
power  and  spirit  is  ever  with  us.  Paul  (saith 
he)  was  absent  from  the  Corinthians  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  writ- 
eth,  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  understood  of  his  divinity,  and  the  ab- 
sence of  his  humanity. 

And  according  hereunto,  St.  Augustine  writ- 
eth  thus,  in  an  Epistle  Ad  Darda?m?n  ^.  "  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 
profession  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 

''  August,  ad  Dardanum,  Epist.  57. 


IN    HIS    HOLY    SUPPER.  Ill 

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  na- 
ture. 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 
establish  his  divinity,  that  we  take  away  the 
verity  of  his  body."  These  be  St.  Augustine'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  heaven."  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  body."  And  again  St.  Augustine  writeth 
upon  the  Gospel  of  St.  John' :  *'  The  Lord  Je- 
sus," saith  he,  **  is  above,  but  yet  the  truth  of 
his  word  is  here.  His  body  wherein  he  arose  is 
in  one  place,  but  the  truth  of  his  word  is  spread 
every  where."  And  in  another  place  of  the 
same  book  ™,  St.  Augustine,  expounding  these 
words  of  Christ,  "  You  shall  ever  have  poor  men 
with  you,  but  me  you  shall  not  ever  have,"  saith, 
**  That  Christ  spake  these  words  of  the  presence 

'  In  Joan.  Tract,  30.  "  Tract.  50. 


112  OF    THE    PRESENCE    OF    CHRIST 

of  his  body.  For  (saith  he)  as  concerning  his 
Divine  Majesty,  as  concerning  his  providence, 
as  concerning  his  infallible  and  invisible  grace, 
these  words  be  fulfilled  which  he  spake,  '  I  am 
with  you  unto  the  world's  end.'  But  as  con- 
cerning the  flesh  which  he  took  in  his  incarna- 
tion, as  concerning  that  which  was  born  of  the 
Virgin,  as  concerning  that  which  was  appre- 
hended 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  that  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  they  accompanying, -seeing,  and  following 
him,  he  went  up  into  heaven,  both  he  is  not 
here,  (for  he  sitteth  at  the  right  hand  of  his  Fa- 
ther,) 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 
concerning  the  presence  of  his  flesh,  he  said 
truly  to  his  disciples,  '  Ye  shall  not  ever  have 
me  with  you.'  For  as  concerning  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. 


IN    HIS    HOLY    SUPPER.  113 

Also  in  another  book ",  entitled  to  St.  Auous- 
tine,  is  written  thus :  '*  We  must  believe  and 
confess,  that  the  Son  of  God,  as  concerning  his 
divinity,  is  invisible,  without  a  body,  immortal, 
and  incircumscriptible ;  but,  as  concerning  his 
humanity,  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  Catholick 
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  na- 
ture and  property  of  a  very  body  is  to  be  in  one 
place,  and  to  occupy  one  place,  and  not  to  be 
every  where,  or  in  riiany  places  at  one  time. 
And  though  the  body  of  Christ,  after  his  resur- 
rection and  ascension,  was  made  immortal,  yet 
the  nature  thereof  was  not  changed ;  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  ma- 
jesty, by  his  providence,  and  by  his  grace ;  but 
by  his  human  nature  and  very  body,  he  is  ab- 
sent from  this  world,  and  present  in  heaven, 

"  De  Essentia  Divinitatis. 
I 


114  OF    THE    PRESENCE    OF    CHRIST 

Cyrillus"  likewise,  upon  the  Gospel  of  St. 
John,  agreeth  fully  with  St.  Augustine,  saying, 
**  Although  Christ  took  away  from  hence  the 
presence  of  his  body,  yet  in  the  majesty  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  ano- 
ther place  P  of  the  same  book,  St.  Cyril  saith 
thus  :  *'  Christian  people  must  believe,  that  al- 
though 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,  wheresoever  there  be  two  or  three  ga- 
thered together  in  my  name,  there  am  I  in  the 
midst  of  them.'  For  like  as  when  he  was  con- 
versant here  in  earth  as  a  man,  yet  then  he  filled 
heaven,  and  did  not  leave  the  company  of  an- 
gels :  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  disciples."  These  be  the  words  of 
St.  Cyril. 

St.  Ambrose  also  saith  \  "  That  we  must  not 

•  Cyrillus  in  Joan.  lib.  6.  cap.  14.  "^  Libro  6.  cap.  21. 

'^  Ambrosius  in  Lucam.  lib.  10.  cap.  24. 


JN    HIS    HOLY    SUPPER.  115 

seek  Christ  upon  earth,  nor  in  earth,  but  in  hea- 
ven, where  he  sitteth  at  the  right  hand  of  his 
Father." 

And  likewise  St.  Gregory "■  writeth  thus: 
**  Christ,"  saith  he,  "  is  not  here  by  the  pre- 
sence of  his  flesh,  and  yet  he  is  absent  no  where 
by  the  presence  of  his  majesty."  What  subtlety 
thinkest  thou,  good  reader,  can  the  Papists  now 
imagine,  to  defend  their  pernicious  error,  that 
Christ  in  his  human  nature  is  bodily  here  in 
earth,  in  the  consecrated  bread  and  wine ;  see- 
ing that  all  the  old  church  of  Christ  believed  the 
contrary,  and  all  the  old  authors  wrote  the  con- 
trary ?  For  they  all  affirmed  and  believed,  that 
Christ,  being  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  furthermore,  that  Christ  is 
both  gone  hence  from  us  unto  heaven,  and  is 
also  here  with  us  in  earth,  but  not  in  his  human 
nature,  as  the  Papists  would  have  us  to  believe ; 
but  the  old  authors  say,  that  he  is  in  heaven,  as 
concerning  his  manhood,  and  nevertheless  both 
here  and  there,  and  every  where,  as  concerning 
his  Godhead.  For  although  his  divinity  be  such 
that  it  is  infinite,  without  measure,  compass,  or 
place  ;  so  that,  as  concerning  that  nature,  he  is 
circumscribed  with  no  place,  but  is  every  where, 

'  GregOiius  in  Horn,  ruschat, 
1  2 


116  OF    THE    PRESENCE    OF    CHRIST 

and  filleth  all  the  world  :  yet  as  concerning  his 
human  nature,  he  hath  measure,  compass,  and 
place ;  so  that  when  he  was  here  upon  earth,  he 
was  not  at  the  same  time  in  heaven ;  and  now 
that  he  is  ascended  into  heaven,  as  concerning 
that  nature,  he  hath  now  forsaken  the  earth,  and 
is  only  in  heaven, 
CHAP.  For  one  nature,  that  is  circumscribed,  com- 
passed, and  measured,  cannot  be  in  divers  places 


VI. 


cZottm  at  one  time.     This  is  the  faith  of  the  old  Catho- 
pilces  at     lick  church,  as  appeareth  as  well  by  the  authors 
before   rehearsed,   as   by  these  that  hereafter 
follow. 

St.  Augustine  speaking,  that  a  body  must 
needs  be  in  some  place,  saith,  '*  That  if  it  be  not 
within  the  compass  of  a  place,  it  is  no  where. 
And  if  it  be  no  where,  then  it  is  not '." 

And  St.  Cyril,  considering  the  proper  nature 
of  a  very  body,  said,  '*  That  if  the  nature  of  the 
Godhead  were  a  body,  it  must  needs  be  in  a 
place,  and  have  quantity,  greatness,  and  circum- 
scription *." 

If  then  the  nature  of  the  Godhead  must  needs 
be  circumscribed,  if  it  were  a  body,  much  more 
must  the  nature  of  Christ's  manhood  be  circum- 
scribed and  contained  within  the  compass  of  a 
certain  place. 

Didymus  also ",  in  his  book  De  Spiritu  Saticto, 

•  Ad  Dardanum.  »  Cyrillus  de  Trin.  lib.  2. 

"  Didymus  de  Spiritu  Sancto,  lib.  1.  cap.  1. 


IN    HIS    HOLY    SUPPER.  117 

(which  St.  Jerome  did  translate,)  proveth,  that  the 
Holy  Ghost  is  very  God;  because  he  is  in  many 
places  at  one  time,  which  no  creature  can  be. 
*'For,"  saith  he,  "  all  creatures,  visible  and  invi- 
sible, be  circumscribed  and  environed  either  with- 
in one  place,  (as  corporeal  and  visible  things  be,) 
or  within  the  propriety  of  their  own  substance, 
(as  angels  and  invisible  creatures  be,)  so  that  no 
angel,"  saith  he,  '*  can  be  at  one  time  in  two  places. 
And  forasmuch  as  the  Holy  Ghost  is  in  many 
men  at  one  time,  therefore,"  saith  he,  "the  Holy 
Ghost  must  needs  be  God."  The  same  affirm- 
eth  St.  Basil  also ",  "  That  the  angel,  which  was 
with  Cornelius,  was  not  at  the  same  time  with 
Philip;  nor  the  angel,  which  spake  to  Zachary 
in  the  altar,  was  not  the  same  time  in  his  proper 
place  in  heaven.  But  the  Holy  Ghost  was  at 
one  time  in  Habakkuk,  and  in  Daniel  in  Baby- 
lon, and  with  Jeremy  in  prison,  and  with  Eze- 
kiel  in  Chober;  whereby  he  proveth,  that  the 
Holy  Ghost  is  God."  Wherefore  the  Papists, 
which  say  that  the  body  of  Christ  is  in  an  infi- 
nite number  of  places  at  one  time,  do  make  his 
body  to  be  God,  and  so  confound  the  two  na- 
tures of  Christ,  attributing  to  his  human  nature 
that  tiling  which  belongeth  only  to  his  divinity, 
which  is  a  most  heinous  and  detestable  heresy. 
Against  whom  writeth  Fulgentius  ^  in  this  wise, 

'  Basilius  (le  Spiritu  Sancto,  cap.  22. 

^  Fulgentius  ad  Trasimundum  Regem,  lib.  2, 


lis  OF    THE    PKESENCE    OF    CHllIST 

speaking  of  the  distinction  and  diversity  of  the 
two  natures  in  Christ :  "  One  and  the  self-same 
Christ,"  saith  he,  "  of  mankind  was  made  a  man, 
compassed  in  a  place,  who  of  his  Father  is  God, 
without  measure  or  place.  One  and  the  self- 
same person,  as  concerning  his  man's  substance, 
was  not  in  heaven,  when  he  was  in  earth,  and 
forsook  the  earth  when  he  ascended  into  heaven: 
but  as  concerning  his  godly  substance,  which  is 
above  all  measure,  he  neither  left  heaven,  when 
he  canie  from  heaven,  nor  he  left  not  the  earth 
when  he  ascended  into  heaven,  w^hich  may  be 
known  by  the  most  certain  word  of  Christ  him- 
self, who,  to  shew  the  placing  of  his  humanity, 
said  to  his  disciples,  *  I  ascend  up  to  my  Father 
and  your  Father,  to  my  God  and  your  God.' 
Also  when  he  had  said  of  Lazarus,  that  he  was 
dead,  he  added,  saying,  *  I  am  glad  for  your 
sakes,  that  you  may  believe ;  for  I  was  not  there.' 
But  to  shew  the  unmeasurable  compass  of  his 
divinity,  he  said  to  his  disciples,  '  Behold,  I  am 
with  you  always  unto  the  world's  end.'  Now 
how  did  he  go  up  into  heaven,  but  because  he  is 
a  very  man,  contained  within  a  place  ?  Or  how 
is  he  present  with  faithful  people,  but  because 
he  is  very  God,  being  without  measure  ?"  Of 
these  words  of  Fulgentius  it  is  declared  most 
certainly,  that  Christ  is  not  here  with  us  in  earth, 
but  by  his  Godhead,  and  that  his  humanity  is  in 
heaven  only,  and  absent  from  us. 


IN    HIS    HOLY    SUPPER.  119 

Yet  the  same  is  more  plainly  shewed,  (if  more 
plainly  can  be  spoken,)  by  Vigilius',  a  bishop  and 
an  holy  martyr.  He  writeth  thus  against  the  he- 
retick  Eutyches,  which  denied  the  humanity  of 
Christ,  holding  opinion  that  he  was  only  God,  and 
not  man.  Whose  error  Vigilius  confuting,  proveth 
that  Christ  had  in  him  two  natures  joined  toge- 
ther in  one  person,  the  nature  of  his  Godhead 
and  the  nature  of  his  manhood.  Thus  he  writ- 
eth: '*  Christ  said  to  his  disciples,  *  If  you  loved 
me,  you  would  be  glad,  for  I  go  unto  my  Father.' 
And  again  he  said,  '  It  is  expedient  for  you  that 
I  go,  for  if  I  go  not,  the  Comforter  shall  not 
come  to  you.'  And  yet  surely  the  eternal  word 
of  God,  the  virtue  of  God,  the  wisdom  of  God, 
was  ever  with  his  Father,  and  in  his  Father,  yea 
even  at  the  same  time  when  he  was  with  us  and 
in  us.  For  when  he  did  mercifully  dwell  in  this 
world,  he  left  not  his  habitation  in  heaven,  for 
he  is  every  where  whole  with  his  Father  equal 
in  divinity,  whom  no  place  can  contain,  for  the 
Son  filleth  all  things,  and  there  is  no  place  that 
lacketh  the  presence  of  his  divinity.  From 
whence  then  and  whither  did  he  say  that  he 
would  go  ?  Or  how  did  he  say  that  he  went  to 
his  Father,  from  whom  doubtless  he  never  de- 
parted ?  But  that  to  go  to  his  Father,  and  from 
us,  was  to  take  from  this  world  that  nature  which 

*  Vigilius  contra  Eutychen,  lib.  1. 


120  OF    THE    PRESENCE    OF    CHRIST 

he  received  of  us.  Thou  seest,  therefore,  that  it 
was  the  property  of  that  nature  to  be  taken 
away  and  go  from  us,  which  in  the  end  of  the 
world  shall  be  rendered  again  to  us,  as  the  an- 
gels witnessed,  saying,  *  This  Jesus,  which  is 
taken  from  you,  shall  come  again,  like  as  you  saw 
him  going  up  into  heaven.'  For  look  upon  the 
miracle,  look  upon  the  mystery,  of  both  the  na- 
tures. The  Son  of  God,  as  concerning  his  hu- 
manity, went  from  us ;  as  concerning  his  divi- 
nity, he  said  unto  us,  *  Behold  1  am  with  you 
all  the  days  unto  the  world's  end.' " 

Thus  far  have  I  rehearsed  the  words  of  Vigi- 
lius,  and  by  and  bye  he  concludeth  thus :  "  He 
is  with  us,  and  not  with  us.  For  those  whom 
he  left  and  went  from  them,  as  concerning  his 
humanity,  those  he  left  not,  nor  forsook  them 
not,  as  touching  his  divinity.  For  as  touching 
the  form  of  a  servant,  (which  he  took  away  from 
us  into  heaven,)  he  is  absent  from  us ;  but  by 
the  form  of  God,  (which  goeth  not  from  us,)  he 
is  present  with  us  in  earth  :  aud  nevertheless, 
both  present  and  absent,  he  is  all  one  Christ." 

Hitherto  you  have  heard  Vigilius  speak,  that 
Christ  as  concerning  his  bodily  presence,  and 
the  nature  of  his  manhood  is  gone  from  us,  taken 
from  us,  is  gone  up  into  heaven,  is  not  with  us, 
hath  left  us,  hath  forsaken  us.  But  as  concern- 
ing the  other  nature  of  his  Deity,  he  is  still  with 
us;  so  that  he  is  both  with  us,  and  not  with  us  : 


IN    HIS    HOLY    SUPPER.  121 

with  US  in  the  nature  of  his  Deity,  and  not  with 
us  in  the  nature  of  his  humanity.  And  yet  more 
clearly  doth  the  same  Vigilius  declare  the  same 
thing  in  another  place  %  saying,  "  If  the  word 
and  the  flesh  were  both  of  one  nature,  seeing 
that  the  word  is  every  where,  why  is  not  the 
flesh  then  every  where  ?  For  when  it  was  in 
earth,  then  verily  it  was  not  in  heaven ;  and  now 
when  it  is  in  heaven,  it  is  not  surely  in  earth. 
And  it  is  so  sure  that  it  is  not  in  earth,  that  as 
concerning  it,  we  look  for  him  to  come  from 
heaven,  whom,  as  concerning  his  eternal  word,  ' 
we  believe  to  be  with  us  in  earth.  Therefore  by 
your  doctrine,  (saith  Vigilius  unto  Eutyches, 
who  defended  that  the  divinity  and  humanity  in 
Christ  was  but  one  nature,)  either  the  word  is 
contained  in  a  place  with  his  flesh,  or  else  the 
flesh  is  every  where  with  the  word.  For  one 
nature  cannot  receive  in  itself  two  divers  and 
contrary  things.  But  these  two  things  be  divers 
and  far  unlike,  that  is  to  say,  to  be  contained  in 
a  place,  and  to  be  every  where.  Therefore  inas- 
much as  the  word  is  every  where,  and  the  flesh 
is  not  every  where,  it  appeareth  plainly,  that 
one  Christ  himself  hath  in  him  two  natures  ; 
and  that  by  his  divine  nature  he  is  every  where, 
and  by  his  human  nature  he  is  contained  in  a 
place ;  that  he  is  created,  and  hath  no  beginningj, 

*  Contra  Eutychen,  lib.  4. 


122  OF    THE    PRESENCE    OF    CHRIST 

that  he  is  subject  to  death,  and  cannot  die. 
Whereof  one  he  hath  by  the  nature  of  his  word, 
-  whereby  he  is  God,  and  the  other  he  hath  by 
the  nature  of  his  flesh,  whereby  the  same  God 
is  man  also.  Therefore  one  Son  of  God,  the 
self-same  was  made  the  son  of  man,  and  he  hath 
a  beginning  by  the  nature  of  his  flesh,  and  no 
beginning  by  the  nature  of  his  Godhead.  He  is 
created  by  the  nature  of  his  flesh,  and  not  cre- 
ated by  the  nature  of  his  Godhead.  He  is  com- 
prehended in  a  place  by  the  nature  of  his  flesh, 
and  not  comprehended  in  a  place  by  the  nature 
of  his  Godhead.  He  is  inferior  to  angels  in  the 
nature  of  his  flesh,  and  is  equal  to  his  Father  in 
the  nature  of  his  Godhead.  He  died  by  the  na- 
ture of  his  flesh,  and  died  not  by  the  nature  of 
his  Godhead.  This  is  the  faith  and  Catholick 
confession  which  the  apostles  taught,  the  mar- 
tyrs did  corroborate,  and  faithful  people  keep 
unto  this  day."  All  these  be  the  sayings  of  Vi- 
gilius,  who,  according  to  all  the  other  authors 
before  rehearsed,  and  to  the  faith  and  Catholick 
confession  of  the  apostles,  martyrs,  and  all  faith- 
ful people  unto  his  time,  saith,  that  as  concern- 
ing Christ's  humanity,  when  he  was  here  on 
earth,  he  was  not  in  heaven ;  and  now  when  he 
is  in  heaven,  he  is  not  in  earth.  For  one  nature 
'  cannot  be  both  contained  in  a  place  in  heaven, 
and  be  also  herein  earth  at  one  time.  And  for- 
asmuch as  Christ  is  here  with  us  in  earth,  and 


IN    HIS    HOLT    SUPPER.  123 

also  is  contained  in  a  place  in  heaven,  he  proveth 
thereby,  that  Christ  hath  two  natures  in  him, 
the  nature  of  a  man,  whereby  he  is  gone  from 
us,  and  ascended  into  heaven ;  and  the  nature  of 
his  Godhead,  whereby  he  is  here  with  us  in 
earths  So  that  it  is  not  one  nature  that  is  here 
with  us,  and  that  is  gone  from  us,  that  is  as- 
cended into  heaven,  and  there  contained,  and 
that  is  permanent  here  with  us  in  earth.  Where- 
fore the  Papists,  which  now  of  late  years  have 
made  a  new  faith,  that  Christ's  natural  body  is 
teally  and  naturally  present  both  with  us  here 
in  earth,  and  sitteth  at  the  right  hand  of  his  Fa- 
ther in  heaven,  do  err  in  two  very  horrible  here- 
sies. The  one,  that  they  confound  his  two  na- 
tures, his  Godhead  and  his  manhood,  attributing 
unto  his  humanity  that  thing  which  appertaineth 
only  to  his  divinity,  that  is  to  say,  to  be  in  hea- 
ven and  earth  and  in  many  places  at  one  time. 
The  other  is,  that  they  divide  and  separate  his 
human  nature,  or  his  body,  making  of  one  body 
of  Christ  two  bodies  and  two  natures;  one  which 
is  in  heaven,  visible  and  palpable,  having  all 
members  and  proportions  of  a  most  perfect  na- 
tural man ;  and  another,  which  they  say  is  in 
earth  here  with  us,  in  every  bread  and  wine  that 
is  consecrated,  having  no  distinction,  form,  nor 
proportion  of  members :  Which  contrarieties  and 
diversities  (as  this  holy  martyr  Vigilius  saith) 
cannot  be  together  in  one  nature. 


124  01'     THE    PRESENCE    OF    CHRIST 

CHAP.        But  now  seeing  that  it  is  so  evident  a  matter, 

VII. 

both  by  the  express  words  of  Scripture,  and  also 

An  answer 

to  the  Pa-    by  all  the  old  authors  of  the  same,  that  our  Sa- 

pists,  alleg- 
ing for  Uiem  viour  Christ  (as  concernino-  his  bodily  presence) 

these  words,  ^  ^  j    i  / 

bod'"'"'*"^  is  ascended  into  heaven,  and  is  not  here  in  earth ; 
and  seeing  that  this  hath  been  the  true  confes- 
sion of  the  Catholick  faith  ever  since  Christ's 
ascension ;  it  is  now  to  be  considered  what  moved 
the  Papists  to  make  a  new  and  contrary  faith, 
and  what  Scriptures  they  have  for  their  purpose. 
What  moved  them  I  know  not,  but  their  own 
iniquity,  or  the  nature  and  condition  of  the  see 
of  Rome,  which  is  of  all  other  most  contrary  to 
Christ,  and  therefore  most  worthy  to  be  called 
the  see  of  Antichrist.     And  as  for   Scripture, 

nienioftiie  they  allcgc  none  but  only  one,  and  that  not  truly 

Papists.  Ill  1      • 

understood;  but,  to  serve  their  purpose,  wrested 

out  of  tune,  whereby  they  make  it  to  jar  and 

sound  contrary  to  all  other  Scriptures  pertaining 

to  that  matter. 

Jr'Tta'tiorof      Christ  took  bread,  (say  they,)  blessed  and 

II'tlj^u  mj  ^'^^^^  it,   and  gave  it  to  his  disciples,  saying, 

boaj."       i(  rpj^-g  jg  j^y  ]3Q(jy  "     These  words  they  ever 

still  repeat  and  beat  upon,  that  Christ  said, 
**  This  is  my  body."  And  this  saying  they  make 
their  sheet-anchor,  to  prove  thereby  as  well  the 
real  and  natural  presence  of  Christ's  body  in  the 
sacrament,  as  their  imagined  Transubstantiation. 
For  these  words  of  Christ  (say  they)  be  most 
plain  and  most  true.     Then  forasmuch  as  he  said^ 


IN    HIS    HOLY    SUPPER.  125 

**  This  is  my  body,"  it  must  needs  be  true,  that 
that  thing  which  the  priest  holdeth  in  his  hands 
is  Christ's  body.  And  if  it  be  Christ's  body, 
then  can  it  not  be  bread,  whereof  they  gather 
by  their  reasoning,  that  there  is  Christ's  body 
really  present,  and  no  bread.  Now  forasmuch 
as  all  their  proof  hangeth  only  upon  these  words, 
**  This  is  my  body,"  the  true  sense  and  meaning 
of  these  words  must  be  examined.  But  (say 
they)  what  need  they  any  examination  ?  What 
words  can  be  more  plain  than  to  say,  **  This  is 
my  body  ?" 

Truth  it  is  indeed,  that  the  words  be  as  plain  The  answer, 
as  may  be  spoken  ;  but  that  the  sense  is  not  so 
plain,  it  is  manifest  to  every  man  that  weigheth 
substantially  the  circumstances  of  the  place. 
For  when  Christ  gave  bread  to  his  disciples,  and 
said,  **  This  is  my  body,"  there  is  no  man  of  any 
discretion,  that  understandeth  the  English 
tongue,  but  he  may  well  know  by  the  order  of 
the  speech,  that  Christ  Ispake  those  words  of  the 
bread,  calling  it  his  body,  as  all  the  old  authors 
also  do  affirm,  although  many  of  the  Papists 
deny  the  same.  Wherefore  this  sentence  can- 
not mean  as  the  words  seem  and  purport,  but 
there  must  needs  be  some  figure  or  mystery  in 
this  speech,  more  than  appeareth  in  the  plain 
words.  For  by  this  manner  of  speech,  plainly 
understood  without  any  figure  as  the  words  lie, 
can  be  gathered  none  other  sense  but  that  bread  • 


126  dF    THE    PRESENCE    OF    CHRIST 

is  Christ's  body,  and  that  Christ's  body  is  bread, 
which  all  Christian  ears  do  abhor  to  hear. 
Wherefore  in  these  words  must  needs  be  sought 
out  another  sense  and  meaning  than  the  words 
of  themselves  do  bear. 
CHAP.  And  although  the  true  sense  and  understand- 
ing of  these  words  be  sufficiently  declared  be- 


VIII. 


edbreadVs  forc,  whcu  I  spakc  of  Transubstautiatiou;  yet  to 
wbe  hL"  make  the  matter  so  plain  that  no  scruple  or  doubt 
shall  remain,  here  is  occasion  given  more  fully 
to  treat  thereof.  In  which  process  shall  be 
shewed,  that  these  sentences  of  Christ,  *'  This  is 
my  body,"  "  This  is  my  blood,"  be  figurative 
speeches.  And  although  it  be  manifest  enough 
by  the  plain  words  of  the  Gospel,  and  proved 
before  in  the  process  of  Transubstantiation,  that 
Christ  spake  of  bread  when  he  said,  "  This  is 
my  body;"  likewise  that  it  was  very  wine  which 
he  called  his  blood  ;  yet  lest  the  Papists  should 
say  that  we  suck  this  out  of  our  own  fingers, 
the  same  shall  be  proved,  by  testimony  of  all  the 
old  authors,  to  be  the  true  and  old  faith  of  the 
Catholick  church.  Whereas  the  school  authors 
and  Papists  shall  not  be  able  to  shew  so  much 
as  one  word  of  any  ancient  author  to  the  con- 
trary. 

First,  Irenaeus,  writing  against  the  Valenti- 
nians,  in  his  fourth  book^  saith,  **  That  Christ 

**  Irenaeus  contra  Valen.  li)).  4.  cap.  32. 


IN    HIS    HOLY    SUPPER.  127 

confessed  bread,  which  is  a  creature,  to  be  his 
body,  and  the  cup  to  be  his  blood."  And  in  the 
same  book%  he  writeth  thus  also  :  **  The  bread, 
wherein  the  thanks  be  given,  is  the  body  of  the 
Lord."  And  yet  again,  in  the  same  book  ^  he 
saith,  **  That  Christ  taking  bread  of  the  same 
sort  that  our  bread  is  of,  confessed  that  it  was 
his  body.  And  that  that  thing  which  was  tem- 
pered in  the  chalice,  was  his  blood."  And  in 
the  fifth  book  %  he  writeth  further,  "  That  of  the 
chalice,  which  is  his  blood,  a  man  is  nourished, 
and  doth  grow  by  the  bread,  which  is  his  body." 
These  words  of  Irenseus  be  most  plain,  that 
Christ  taking  very  material  bread,  a  creature  of 
God,  and  of  such  sort  as  other  bread  is,  which 
we  do  use,  called  that  his  body,  when  he  said, 
**  This  is  my  body."  And  the  wine  also,  which 
doth  feed  and  nourish  us,  he  called  his  blood. 

Tertullian  likewise,  in  his  book  written  against 
the  Jews^,  saith,  *'  That  Christ  called  bread  his 
body."  And  in  his  book  against  Marcion,  he 
oftentimes  repeateth  the  self-same  words.  And 
St.  Cyprian,  in  the  first  book  of  his  Epistles  ^, 
saith  the  same  thing,  "  That  Christ  called  such 
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,  and  made  into 

'  Irenseus  contra  Valen.  cap.  34.  ''  Cap.  57.         *  Lib.  5. 

'  Tertullianus  adversus  Jiidaeos. 

^  Cyprianus  ad  Magnum,  lib.  1.  epist.  6. 


128  OF    THE    PRESENCE    OF    CHRISt 

wine."  And  in  his  second  book'',  he  saith  these 
words,  "Water  is  not  the  blood  of  Christ,  but 
wine."  And  again,  in  the  same  Epistle,  he  saith, 
"  That  it  was  wine  which  Christ  called  his 
blood ;  and  that  if  wine  be  not  in  the  chalice, 
then  we  drink  not  of  the  fruit  of  the  vine."  And 
in  the  same  Epistle  he  saith,  "  That  meal  alone, 
or  water  alone,  is  not  the  body  of  Christ,  except 
they  be  both  joined  together  to  make  thereof 
bread."  Epiphanius  also  saith  ',  **  That  Christ, 
speaking  of  a  loaf  which  is  round  in  fashion,  and 
cannot  see,  hear,  nor  feel,  said  of  it,  *  This  is 
my  body.' "  And  St.  Jerome,  writing  Ad  Hedi- 
hiam,  saith  these  words'',  *'  Let  us  mark,  that 
the  bread  which  the  Lord  brake  and  gave  to  his 
disciples,  was  the  body  of  our  Saviour  Christ,  as 
he  said  unto  them,  *  Take  and  eat,  this  is  my 
body.' "  And  St.  Augustine  also  saith  \  "■  That 
although  we  may  set  forth  Christ  by  mouth,  by 
writing,  and  by  the  sacrament  of  his  body  and 
blood,  yet  we  call  neither  our  tongue,  nor  words, 
nor  ink,  letters,  nor  paper,  the  body  and  blood 
of  Christ ;  but  that  we  call  the  body  and  blood 
of  Christ,  which  is  taken  of  the  fruit  of  the  earth, 
and  consecrated  by  mystical  prayer."  And  also 
he  saith"",  *' Jesus  called  meat  his  body,  and 
drink,  his  blood." 

''  Cyprianus  ad  Magnum,  lib.  2.  epist.  5. 

'  Epiphan.  in  Ancorato.  ^  Hieron.  a<l  Hedibiam« 

'  August,  de  Ti'init.  lib.  3.  cap.  4. 

"  De  verbis  Apostoli,  serm.  2. 


TN    HIS    HOLY    SU1>P£R.  129 

Moreover  Cyril,  upon  Si.  John,  saith",  **  That 
Christ  gave  to  his  disciples  pieces  of  bread,  say- 
ing, *  Take,  eat,  this  is  my  body.' " 

Likew^ise  Theodoretus  saith",  "  When  Christ 
gave  the  holy  mysteries,  he  called  bread  his 
body  ;  and  the  cup  mixt  with  wine  and  water^ 
he  called  his  blood." 

By  all  these  foresaid  authors  and  places,  with 
many  more,  it  is  plainly  proved,  that  when  our 
Saviour  Christ  gave  bread  unto  his  disciples, 
saying,  **  Take  and  eat,  this  is  my  body ;"  and 
likewise  when  he  gave  them  the  cup,  saying, 
'*  Divide  this  among  you,  and  drink  you  all  of 
this,  for  this  is  my  blood ;"  he  called  then  the 
very  material  bread  his  body,  and  the  very  wine 
his  blood. 

That  bread  (I  say)  that  is  one  of  the  creatures 
here  in  earth  among  us,  and  that  groweth  out  of 
the  earth,  and  is  made  of  many  grains  of  corn, 
beaten  into  flour,  and  mixt  with  water,  and  so 
baken  and  made  into  bread,  of  such  sort  as  other 
our  bread  is,  that  hath  neither  sense  nor  reason, 
and  finally  that  feedeth  and  nourisheth  our  bo- 
dies. Such  bread  Christ  called  his  body,  when 
he  said,  ''This  is  my  body."  And  such  wine  as 
is  made  of  grapes  pressed  together,  and  thereof 
is  made  drink  which  nourisheth  the  body,   such 

"  Cyrillus  in  .Toanem.  lib.  4.  cap.  14. 
"  Theodoretus  in  Dialocro.  1. 


130  OF    THE    PRESENCE    OF    CHRIST 

wine  he  called  his  blood.  This  is  the  true  doc- 
trine, confirmed  as  well  by  holy  Scripture,  as  by 
all  ancient  authors  of  Christ's  church,  both 
Greeks  and  Latins,  that  is  to  say,  that  when  our 
Saviour  Christ  gave  bread  and  wine  to  his  disci- 
ples, and  spake  these  words,  "  This  is  my  body," 
'*  This  is  my  blood,"  it  was  very  bread  and  wine 
which  he  called  his  body  and  blood. 

Now  let  the  Papists  shew  some  authority  for 
their  opinion,  either  of  Scripture  or  of  some  an- 
cient author.  And  let  them  not  constrain  all 
men  to  follow  their  fond  devices,  only  because 
they  say  it  is  so,  without  any  other  ground  or 
authority,  but  their  own  bare  words.  For  in 
such  wise  credit  is  to  be  given  to  God's  word 
only,  and  not  to  the  word  of  any  man.  As  many 
of  them  as  I  have  read  (the  bishop  of  Winchester 
only  excepted)  do  say,  that  Christ  called  not 
the  bread  his  body,  nor  wine  his  blood,  when  he 
said,  "  This  is  my  body,  this  is  my  blood." 
And  yet  in  expounding  these  words,  they  vary 
among  themselves  :  which  is  a  token  that  they 
be  uncertain  of  their  own  doctrine.  For  some 
of  them  say,  that  by  this  pronoun  demonstra- 
tive, "  this,"  Christ  understood  not  the  bread 
nor  wine,  but  his  body  and  blood.  And  other 
some  say,  that  by  the  pronoun  "  this,"  he  meant 
neither  the  bread  nor  wine,  nor  his  body  nor 
blood,  but  that  he  meant  a  particular  thing  un- 
certain, which  they   call  iMdividuum  vagum,  or 


TNT    HIS    HOLY    SUPPER.  131 

individuum  i?i  gencre,  I  trow  some  mathematical 
quiddity,  they  camiot  tell  what.  But  let  all  these 
Papists  together  shew  any  one  authority,  either 
of  Scripture,  or  of  ancient  author,  either  Greek 
or  Latin,  that  saith  as  they  say,  that  Christ 
called  not  bread  and  wine  his  body  and  blood, 
but  individuum  vagwn ;  and  for  my  part  I  shall 
give  them  place,  and  confess  that  they  say  true. 
And  if  they  can  shew  nothing  for  them  of  anti- 
quity, but  only  their  own  bare  words,  then  it  is 
reason  that  they  give  place  to  the  truth  con- 
firmed by  so  many  authorities,  both  of  Scripture 
and  of  ancient  writers,  which  is,  that  Christ  called 
very  material  bread  his  body,  and  very  wine 
made  of  grapes  his  blood. 

Now  this  being  fully  proved,  it  must  needs    chap. 

follow  consequently,  that  this  manner  of  speak- If: 

ing  is  a  figurative  speech  :  for  in  plain  and  pro-  ^od^'f wi™^ 
per  speech  it  is  not  true  to  say  that  bread  is  be  figura°uv, 
Christ's  body,  or  wine  his  blood.     For  Christ'.s''^''"'"' 
body  hath  a  soul,  life,  sense,  and  reason  :   but 
bread  hath  neither  soul  nor  life,  sense  nor  rea- 
son.    Likewise,  in  plain  speech,  it  is  not  true 
that  we  eat  Christ's  body,  and  drink  his  blood. 
For  eating  and  drinking,   in  their  proper  and 
usual  signification,  is  with  the  tongue,  teeth,  and 
lips,  to  swallow,  divide,  and  chew  in  pieces  : 
which  thing  to   do   to   the   flesh  and  blood  of 
Christ,  is  horrible  to  be  heard  of  any  Christian. 

K  2 


l''^2  OF    THE    PRESENCE    OF    CHRIST 


CHAP. 
X. 


To  eat 


So  that  these  speeches,  to  eat  Christ's  body^ 

and  drink  his  blood,  to  call  bread  his  body,  or 

ciirist's      wnro  his  blood,  be  speeches  not  taken  in  the 

llesli,  and  _         _  *• 

blood  ^lie     P^*^P^^'  signification  of  every  word,  but  by  trans- 
/iguiative    lation  of  these  words,   "  eatinsf  and  drinkinof," 

speeches.  '  ~  ~' 

from  the  signification  of  a  corporeal  thing*  to  sig- 
nify a  spiritual  thing;  and  by  calling  a  thing  that 
signifieth  by  the  name  of  the  thing  which  is 
signified  thereby :  which  is  no  rare  nor  strange 
thing,  but  an  usual  manner  and  phrase  in  common 
speech.  And  yet  lest  this  fault  should  be  im- 
puted unto  us,  that  we  do  feign  things  of  our  own 
heads  without  authority,  (as  the  Papists  be  ac- 
customed to  do,)  here  shall  be  cited  sufficient 
authority,  as  well  of  Scripture,  as  of  old  ancient 
authors,  to  approve  the  same. 

First,  when  our  Saviour  Christ,  in  the  sixth  of 
John,  said,  "  That  he  was  the  bread  of  life,  the 
which  whosoever  did  eat,  should  not  die,  but  live 
for  ever;  and  that  the  bread  which  he  would 
give  us^  was  his  flesh;  and,  therefore,  whosoever 
should  eat  his  flesh,  and  drink  his  blood,  should 
have  everlasting  life  ;  and  they  that  should  not 
cat  his  flesh  and  drink  his  blood,  should  not 
have  everlasting  life  p."  When  Christ  liad 
spoken  these  words,  with  many  more  of  the  eat- 
ing of  his  flesh  and  drinking  of  his  blood,  both 
^  the  Jews,  and  many  also  of  his  disciples,  were 

•'  Jolm  vi. 


IN    HIS    HOLY    SUPPER.  133 

offended  with  his  words,  and  said,  "  This  is  an 
hard  saying :  for  how  can  he  give  us  his  flesli  to  \ 
be  eaten  ?"  Christ  perceiving  their  murmuring 
hearts,  (because  they  knew  none  other  eating  of 
his  flesh,  but  by  chewing  and  swallowing,)  to 
declare  that  they  should  not  eat  his  body  after 
that  sort,  nor  that  he  meant  of  any  such  carnal 
eating,  he  said  thus  unto  them,  "  What  if  you 
see  the  Son  of  man  ascend  up  where  he  was  be- 
fore ?  It  is  the  spirit  that  giveth  life,  the  flesh 
availeth  nothing.  The  words,  which  I  spake 
unto  you,  be  spirit  and  life."  These  words  our 
Saviour  Christ  spake,  to  lift  up  their  minds  from 
earth  to  heaven,  and  from  carnal  to  spiritual 
eating,  that  they  should  not  fancy  that  they 
should  with  their  teeth  eat  him  presently  here  in 
earth,  for  his  flesh  so  eaten  (saith  he)  should  no- 
thing profit  them.  And  yet  so  they  should  not 
eat  him,  for  he  would  take  his  body  away  from 
them,  and  ascend  with  it  into  heaven :  and 
there  by  faith,  and  not  with  teeth,  they  should 
spiritually  eat  him,  sitting  at  the  right  hand  of 
his  Father.  "  And  therefore,"  saith  he,  "  the 
words  which  I  do  speak,  be  spirit  and  life:" 
that  is  to  say,  are  not  to  be  understood  that  we 
shall  eat  Christ  with  our  teeth  grossly  and  car- 
nally, but  that  we  shall  spiritually  and  ghostly 
with  our  faith  eat  him,  being  carnally  absent  x 

from  us  in  heaven,  in  such  wise  as  Abraham  and 
other  holy  fathers  did  eat  him,  many  years  be.- 


134  OF    THE    PRESENCE    OE    CHRIST 

fore  he  was  incarnated  and  born.  As  St.  Paul 
saith,  "  That  they  did  eat  the  same  spiritual 
meat  that  we  do,  and  drank  the  same  spiritual 
drink,  that  is  to  say,  Christ ''."  For  they  spiri- 
tually by  their  faith  were  fed  and  nourished  with 
Christ's  body  and  blood,  and  had  eternal  life  by 
him,  before  he  was  born,  as  we  have  now,  that 
come  after  his  ascension.  Thus  have  you  heard, 
by  the  declaration  of  Christ  himself,  and  of  St. 
Paul,  that  the  eating  and  drinking  of  Christ's 
flesh  and  blood  is  not  taken  in  the  common  sig- 
nification, with  mouth  and  teeth  to  eat  and  chew 
a  thing  being  present,  but  by  a  lively  faith  in 
heart  and  mind  to  chew  and  digest  a  thing  being 
absent,  either  ascended  hence  into  heaven,  or 
else  not  yet  born  upon  earth. 

And  Origen "  declaring  the  said  eating  of 
Christ's  flesh  and  drinking  of  his  blood,  not  to 
be  understood  as  the  words  do  sound,  but  figu- 
ratively, writeth  thus  upon  these  words  of 
Christ :  "  Except  you  eat  my  flesh  and  drink 
my  blood,  you  shall  not  have  life  in  you." 
'*  Consider,"  saith  Origen,  '*  that  these  things, 
written  in  God's  books,  are  figures ;  and  there- 
fore examine  and  understand  them  as  spiritual 
and  not  as  carnal  men.  For  if  you  understand 
them  as  carnal  men,  they  hurt  you  and  feed  you 
not.  For  even  in  the  Gospels  is  there  found  let- 
's 1  Cor.  X.  '  Ormen,  in  Levit.  Horn.  7. 


llSr    HIS    HOLY    SUPPER.  135 

ter  that  killeth  ;  and  not  only  in  the  Old  Testa- 
ment, but  also  in  the  New,  is  there  found  letter 
that  slayeth  him  that  doth  not  spiritually  under- 
stand that  which  is  spoken.  For  if  thou  follow 
the  letter  or  words  of  this  that  Christ  said,  *  Ex- 
cept you  eat  my  flesh  and  drink  my  blood,'  this 
letter  killeth."  Who  can  more  plainly  express 
in  any  words,  that  the  eating  and  drinking  of 
Christ's  flesh  and  blood  are  not  to  be  taken  in 
common  signification,  as  the  words  pretend  and 
sound,  than  Origen  doth  in  this  place?  And  St. 
John  Chrysostome  affirmeth  the  same  %  saying, 
"  That  if  any  man  understand  the  words  of 
Christ  carnally,  he  shall  surely  profit  nothing 
thereby.  For  what  mean  these  words,  '  The 
flesh  availeth  nothing  ?'  He  meant  not  of  his 
flesh,  (God  forbid,)  but  he  meant  of  them  that 
fleshly  and  carnally  understood  those  things 
that  Christ  spake.  But  what  is  carnal  under- 
standing ?  To  understand  the  words  simply  as 
they  be  spoken,  and  nothing  else.  For  we  ought 
not  so  to  understand  the  things  which  we  see, 
but  all  mysteries  must  be  considered  with  in- 
ward eyes,  and  that  is,  spiritually  to  understand 
them."  In  these  words  St.  John  Chrysostome 
sheweth  plainly,  that  the  words  of  Christ,  con- 
cerning the  eating  of  his  flesh  and  drinking  of 
his  blood,  are  not  to  be  understood  simply,  as 

*  Chrysost,  in  Joamiem.  Horn.  26. 


136  OF    THE    PRESENCE    OF    CHRIST 

they  be  spoken,  but  spiritually  and  figuratively. 
And  yet  most  plainly  of  all  other,  St.  Augustine 
doth  declare  this  matter  in  his  book  De  Doctrina 
Christiana  *,  in  which  book  he  instructeth  Chris- 
tian people,  how  they  should  understand  those 
places  of  Scripture,  which  seem  hard  and  ob- 
scure. "  Seldom,"  saith  he,  *'  is  any  difficulty 
in  proper  words,  but  either  the  circumstance  of 
the  place,  or  the  conferring  of  divers  transla- 
tions, or  else  the  original  tongue  wherein  it  was 
written,  will  make  the  sense  plain.  But  in  words 
that  be  altered  from  their  proper  signification, 
there  is  great  diligence  and  heed  to  be  taken. 
And  specially  we  must  beware,  that  we  take  not 
literally  any  thing  that  is  spoken  figuratively. 
Nor,  contrariwise,  we  must  not  take  for  a  figure 
any  thing  that  is  spoken  properly.  Therefore 
must  be  declared,"  saith  St.  Augustine,  **  the 
manner  how  to  discern  a  proper  speech  from  a 
figurative ;  wherein,"  saith  he,  *'  must  be  ob- 
served this  rule,  that  if  the  thing  which  is  spoken 
be  to  the  furtherance  of  charity,  then  it  is  a  pro- 
per speech,  and  no  figure.  So  that  if  it  be  a 
commandment  that  forbiddeth  any  evil  or  wick- 
ed act,  or  commandeth  any  good  or  beneficial 
thing,  then  it  is  no  figure.  But  if  it  command 
any  ill  or  wicked  thing,  or  forbid  any  thing  that 
iis  good  and  beneficial,  then  it  is  a  figurative 

'  Augustinus  De  Doctrina  Christ,  lib.  3. 


IN    HIS    HOLY    SUPPEK.  137 

speech.  Now  this  saying  of  Christ,  '  Except 
you  eat  the  flesh  of  the  Son  of  man,  and  drink 
his  blood,  you  shall  have  no  life  in  you,'  seemeth 
to  command  an  heinous  and  a  wicked  thing ; 
therefore  it  is  a  figure,  commanding  us  to  be 
partakers  of  Christ's  passion,  keeping  in  our 
minds,  to  our  great  comfort  and  profit,  that  his 
flesh  was  crucified  and  wounded  for  us."  This 
is  briefly  the  sentence  of  St.  Augustine,  in  his 
book  De  Doctrina  Christiana.  And  the  like  he 
writeth  in  his  book  De  Catechisandis  Rndibus ", 
and  in  his  book  Contra  Adversarium  Legis  et 
Pi^ophetarmn  %  and  in  divers  other  places,  which 
for  tediousness  I  pass  over.  For  if  I  should  re- 
hearse all  the  authorities  of  St.  Augustine  and 
others  which  make  mention  of  this  matter,  it 
would  weary  the  reader  too  much.  Wherefore 
to  all  them  that  by  any  reasonable  means  will 
be  satisfied,  these  things  before  rehearsed  are 
sufficient  to  prove  that  the  eating  of  Christ's  flesh 
and  drinking  of  his  blood,  is  not  to  be  under- 
stood simply  and  plainly,  (as  the  words  do  pro- 
perly signify,)  that  we  do  eat  and  drink  him 
with  our  mouths ;  but  it  is  a  figurative  speech 
spiritually  to  be  understood,  that  we  must  deeply 
print  and  fruitfully  believe  in  our  hearts,  that  his 
flesh  was  crucified,  and  his  blood  shed,  for  our 
redemption.     And  this  our  belief  in  him,  is  to 

"  De  Catech.  rudib.  cnp.  2G. 

*  Contra  advers.  Legis  ct  Prophet,  cap.  9. 


138  OF  THE  PRESENCE  OF  CHRIST 

eat  his  flesh  and  to  drink  his  blood,  although 
they  be  not  present  here  with  us,  but  be  as- 
cended into  heaven.  As  our  forefathers,  before 
Christ's  time,  did  likewise  eat  his  flesh  and  drink 
his  blood,  which  was  so  far  from  them,  that  he 
was  not  yet  then  born; 
CHAP.  The  same  authors  do  say  also,  that  when  Christ 
called  the  bread  his  body,  and  the   wine  his 


XI, 


ijo^'Vhis'is  ^1^0^)  i^  "^^s  no  proper  speech  that  he  then 

^'/figyrauve  "^^^  »   ^"^  ^^  ^^^  sacramcuts  be  figures  of  other 

speeches,     ^jjingg^  ^nd  yct  have  the  very  names  of  the  things 

which  they  do  signify  :  so  Christ,  instituting  the 

sacrament  of  his  most  precious  body  and  blood, 

did  use  figurative  speeches,  calling  the  bread  by 

Je'jTrJ's^nfeth  ^^^^  namc  of  his  body,  because  it  signifieth  his 

dy'andtht  body;  and  the  wine  he  called  his  blood,  because 

blood."      it  represented  his  blood. 

TertuUian  \  herein  writing  against  Marcion, 
saith  these  words :  "  Christ  did  not  reprove 
bread,  whereby  he  did  represent  his  very  body," 
And  in  the  same  book  he  saith,  **  That  Jesus 
taking  bread,  and  distributing  it  amongst  his 
disciples,  made  it  his  body,  saying,  'This  is  my 
body;'  that  is  to  say,  (saith Tertullian,)  a  figure 
of  my  body.  And  therefore,  (saith  Tertullian,) 
that  Christ  called  bread  his  body,  and  wine  his 
blood,  because  that,  in  the  Old  Testament,  bread 
and  wine  were  figures  of  his  body  and  blood." 

'  TertuUianus  contra  Marcionem,  lib.  1. 


IX    HIS    HOLY    SUPPEK.  139 

And  St.  Cyprian,  the  holy  martyr',  saith  of 
this  matter,  **  That  Christ's  blood  is  shewed  in 
the  wine,  and  the  people  in  the  water,  that  is 
mixt  with  the  wine :  so  that  the  mixture  of  the 
water  to  the  wine,  signifieth  the  spiritual  com- 
mixtion  and  joining  of  us   unto   Christ."     By 
which  similitude  Cyprian  meant  not   that  the 
blood  of  Christ  is  wine,  or  the  people  water ; 
but  as  the  water  doth  signify  and  represent  the 
people,  so  doth  the  wine  signify  and  represent 
Christ's  blood :  and  the  uniting  of  the  water  and 
wine  together,  signifieth  the  uniting  of  Christian 
people  unto  Christ  himself.     And  the  same  St. 
Cyprian,  in  another  place "",  writing  hereof,  saith, 
"  That  Christ,  in  his  last  supper,  gave  to  his 
apostles  with  his  own  hands  bread  and  wine, 
which  he  called  his  flesh  and  blood  ;  but  in  the 
cross  he  gave  his  very  body  to  be  wounded  w^ith 
the  hands  of  the  soldiers,  that  the  apostles  might 
declare  to  the  world  how  and  in  what  manner 
bread  and  wine  may  be  the  flesh  of  Christ.  And 
the  manner  he  straightways  declareth  thus :  that 
things  which  do  signify,  and  those  things  which 
be  signified  by  them,  may  be  both  called  by  one 
name."     Here  it  is  certain   by   St.  Cyprian's 
mind,  wherefore  and  in  what  wise  bread  is  called 
Christ's  flesh,  and  wine  his  blood  ;  that  is  to  say, 
because  that  every  thing  that  reprcscnteth  and 

'  Cyprianus,  lib,  2.  epist.  3,  *  De  unctione  Chrismatis. 


140  OF    THE    PRESENCE    OF    CHRIST 

signifieth  another  thing,  may  be  called  by  name 
of  the  thing  which  it  signifieth. 

And  therefore  St.  John  Chrysostome  saitll^ 
"  That  Christ  ordained  the  table  of  his  holy  sup- 
per for  this  purpose,  that  in  that  sacrament  he 
should  daily  shew  unto  us  bread  and  wine  for  a 
similitude  of  his  body  and  blood." 

St.  Jerome  likewise  saith  %  upon  the  Gospel 
of  Matthew,  "  That  Christ  took  bread,  which 
comforteth  man's  heart,  that  he  might  represent 
thereby  his  very  body  and  blood." 

Also  St.  Ambrose  "^  (if  the  book  be  his  that  is 
entitled  De  hiis  qui  misteriis  initkmtur,)  saith, 
**  That  before  the  consecration  another  kind  is 
named  ;  but  after  the  consecration  the  body  of 
Christ  is  signified.  Christ  said  his  blood;  before 
the  consecration,  it  is  called  another  thing;  but, 
after  the  consecration,  is  signified  the  blood  of 
Christ.  And  in  his  book  De  Sacramentis" ,  (if 
that  be  also  his,)  he  writeth  thus :  "  Thou  dost 
receive  the  sacrament  for  a  similitude  of  the  flesh 
and  blood  of  Christ ;  but  thou  dost  obtain  the 
grace  and  virtue  of  his  true  nature  ;  and,  receiv- 
ing the  bread  in  that  food,  thou  art  partaker  of 
his  godly  substance."  And  in  the  same  book  \ 
he  saith,  "  As  thou  hast  in  baptism  received  the 
similitude  of  death,  so  likewise  dost  thou  in  this 

''  Chrysost.  in  Psal.  xxii.  "^  Hieronym.  in  Matt.  xxvi. 

*  Ambros.  de  hiis  qui  mysteriis  initiantur.  cap.  ult. 

^  De  sacramentis,  lib.  b*.  cap.  10.  ^  Lib.  4.  cap.  4. 


l^'^  Hi.=>  noLr  supper.  141 

sacrament  drink  the  similitude  of  Christ's  pre- 
cious blood."  And  again  he  saith,  in  the  said 
book%  "  The  priest  saith,  make  unto  us  this 
oblation  to  be  acceptable,  which  is  the  figure  of 
the  body  and  blood  of  our  Lord  Jesu  Christ." 
And  upon  the  Epistle  of  St.  Paul  to  the  Corin- 
thians ^  he  saith,  "  That  in  eating  and  drinking 
the  bread  and  wine,  we  do  signify  the  flesh  and 
blood,  which  were  offered  for  us.  And  the  Old 
Testament,"  saith  he,  '*  was  instituted  in  blood, 
because  that  blood  was  a  witness  of  God's  bene- 
fit; in  signification  and  figure  whereof,  we  take 
the  mystical  cup  of  his  blood,  to  the  tuition  of 
our  body  and  soul."  Of  these  places  of  SU 
Chrysostome,  St.  Jerome,  and  St.  Ambrose,  it 
is  clear,  that  in  the  sacramental  bread  and  wine, 
is  not  really  and  corporally  the  very  natural  sub- 
stance of  the  flesh  and  blood  of  Christ,  but  that 
the  bread  and  wine  be  similitudes,  mysteries, 
and  representations,  significations,  sacraments,  siirns  and 
figures  and  signs  of  his  body  and  blood;   and  the  name's  of 

ni  11  1  r    1    •      *''^  tilings 

therefore  be  called  and  have  the  name  of  his  which  they 

signify. 

very  flesh  and  blood. 

And  yet  St.  Augustine  sheweth  this  matter 
more  clearly  and  fully  than  any  of  the  rest,  spe- 
cially in  an  Epistle  which  he  wrote  Ad  Botiifa- 
ciiim  \  where  he  saith,  "That  a  day  or  two  before 

E  Dc  sacramcntis,  lib.  4.  cap.  5.  ''   1  Cor.  xi. 

'  August,  ad  Bonifaciuni,  Epist.  2'6. 


142  OF    THE    PKESENCE    OF    CHRIST 

Good  Friday,  we  used  in  common  speech  to  say 
thus  :  to-morrow,  or  this  day  two  days,  Christ 
suffered  his  passion,  where  in  very  deed  he  never 
suffered  his  passion  but  once,  and  that  was  many 
years  passed.  Likewise  upon  Easter-day  we 
say,  this  day  Christ  rose  from  death,  where  in 
very  deed  it  is  many  hundred  years  since  he  rose 
from  death.  Why  then  do  not  men  reprove  us 
as  liars,  when  we  speak  in  this  sort  ?  But  be- 
cause we  call  these  days  so,  by  a  similitude  of 
these  days,  wherein  these  things  were  done  in 
deed.  And  so  it  is  called  that  day,  which  is  not 
that  day  in  deed,  but  by  the  course  of  the  year 
is  a  like  day,  and  such  things  be  said  to  be  done 
that  day  for  the  solemn  celebration  of  the  sacra- 
ment, which  things  in  deed  were  not  done  that 
day,  but  long  before.  Was  Ch'rist  offered  any 
more  but  once  ?  And  he  offered  himself,  and  yet 
in  a  sacrament  or  representation,  not  only  every 
solemn  feast  of  Easter,  but  every  day  he  is  offer 
ed  to  the  people ;  so  that  he  doth  not  lie  that 
saith,  he  is  every  day  offered.  For  if  sacraments 
had  not  some  similitude  or  likeness  of  those 
things,  whereof  they  be  sacraments,  they  could 
in  no  wise  be  sacraments.  And  for  their  simili- 
tude and  likeness,  commonly  they  have  the  name 
of  the  things,  whereof  they  be  sacraments. 
Therefore,  as  after  a  certain  manner  of  speech, 
the  sacrament  of  Christ's  body,  is  Christ's  body; 
the  sacrament  of  Christ's  blood,  is  Christ's  blood : 


IN     niS    HOLY    SUPPER.  143 

SO  likewise  the  sacrament  of  faith,  is  faith.  And 
to  believe,  is  nothing  else  but  to  have  faith  :  and 
therefore,  when  we  answer  for  young  children  in 
their  baptism,  that  they  believe,  which  have  not 
yet  the  mind  to  believe,  we  answer  that  they 
have  faith,  because  they  have  the  sacrament  of 
faith.  And  we  say  also,  that  they  turn  unto 
God,  because  of  the  sacrament  of  the  conversion 
unto  God ;  for  that  answer  pertaineth  to  the  ce- 
lebration of  the  sacrament.  And  likewise  speak- 
eth  the  apostle  of  baptism,  saying,  '  That  by 
baptism  we  be  buried  with  him  into  death  :'  he 
saith  not,  that  we  signify  burial ;  but  he  saith 
plainly,  that  we  be  buried.'  So  that  the  sacra- 
ment of  so  great  a  thing  is  not  called  but  by  the 
name  of  the  thing  itself." 

Hitherto  I  haVe  rehearsed  the  answer  of  St. 
Augustine  unto  Boniface,  a  learned  bishop,  who 
asked  of  him,  how  the  parents  and  friends  could 
answer  for  a  young  babe  in  baptism,  and  say  in 
his  person,  that  he  believeth  and  converteth  unto 
God,  when  the  child  can  neither  do  nor  think 
any  such  thing.  Whereunto  the  answer  of  St. 
Augustine  is  this  :  that  forasmuch  as  baptism  is 
the  sacrament  of  the  profession  of  our  faith,  and 
of  our  conversion  unto  God,  it  becometh  us  so  to 
answer  for  young  children  coming  thereunto,  as 
to  that  sacrament  appertaineth,  although  the 
children  indeed  have  no  knowledge  of  such 
things.     And  yet  in  our  said  answers  we  ought    • 


144  OF    THE    PRESENCE    OF    CIItllST 

not  to  be  reprehended  as  vain  men  or  liars ;  for- 
asmuch as  in  common  speech  we  use  daily  to  call 
sacraments  and  figures  by  the  names  of  the 
things  that  be  signified  by  them,  although  they 
be  not  the  same  thing  indeed.  As  every  Good 
Friday,  (as  often  as  it  returneth  from  year  to 
year,)  we  call  it  the  day  of  Christ's  passion;  and 
every  Easter-day  we  call  the  day  of  his  resur- 
rection ;  and  every  day  in  the  year  we  say  that 
Christ  is  offered,  and  the  sacrament  of  his  body, 
we  call  it  his  body,  and  the  sacrament  of  his 
blood,  we  call  it  his  blood ;  and  our  baptism  St. 
Paul  calleth  our  burial  with  Christ.  And  yet  in 
very  deed  Christ  never  suffered  but  once,  never 
arose  but  once,  never  was  offered  but  once;  nor 
in  very  deed  in  baptism  we  be  not  buried,  nor 
the  sacrament  of  Christ's  body  fs  not  his  body, 
nor  the  sacrament  of  his  blood  is  not  his  blood . 
But  so  they  be  called,  because  they  be  figures, 
sacraments,  and  representations  of  the  things 
themselves  which  they  signify,  and  whereof  they 
bear  the  name.  Thus  doth  St.  Augustine  most 
plainly  open  this  matter  in  his  Epistle  to  Boni- 
facius.  Of  this  manner  of  speech,  (wherein  a 
sign  is  called  by  the  name  of  the  thing  which  it 
signifieth,)  speaketh  St.  Augustine  also  right 
largely  in  his  questions  Super  Leviticum  et  contra 
Adamantimn  ^  declaring  how  blood  in  Scripture 

''  Super  Lev.  quest.  57. 


IN     HIS    HOLY    SUPPER.  .  145 

is  called  the  soul.  "  A  thing  which  signifieth," 
saith  he,  "  is  wont  to  be  called  by  the  name  of 
the  thing  which  it  signifieth,  as  it  is  written  in 
the  Scripture.  The  seven  ears  be  seven  years ; 
the  Scripture  saith  not  signifieth  seven  years ; 
and  seven  kine  be  seven  years,  and  many  other 
like.  And  so  said  Paul,  that  '  the  stone  was 
Christ,'  and  not  that  it  signified  Christ ;  but 
even  as  it  had  been  he  in  deed,  which  neverthe- 
less was  not  Christ  by  substance,  but  by  signifi- 
cation. Even  so,"  saith  St.  Augustine,  ''because 
the  blood  signifieth  and  representeth  the  soul, 
therefore  in  a  sacrament  or  signification  it  is 
called  the  soul,"  And  Contra  Adamant  mm  \  he 
"writeth  much  like,  saying,  *'  In  such  wise  is 
blood  the  soul,  as  the  stone  was  Christ ;  and  yet 
the  apostle  saith  not,  that  the  stone  signified 
Christ,  but  saith  it  was  Christ.  And  this  sen- 
tence, '  blood  is  the  soul,'  may  be  understood  to 
be  spoken  in  a  sign  or  figure.  For  Christ  did 
not  stick  to  say,  *  This  is  my  body,'  when  he 
gave  the  sign  of  his  body."  Here  St.  Augustine 
rehearsing  divers  sentences  which  were  spoken 
figuratively,  that  is  to  say,  when  one  thing  was 
called  by  the  name  of  another,  and  yet  was  not 
the  other  in  substance,  but  in  signification ;  as 
that  blood  is  the  soul,  seven  kine  be  seven  years, 
seven  ears  be  seven  years,  the  stone  was  Christ  • 

'  Contra  Adaniaiitiiini,  cap.  12. 
L 


146  OF    THE    PRESENCE    OF    CHRIST 

among  such  manner  of  speeches,  he  rehearsed 
those  words  which  Christ  spake  at  his  last  sup- 
per, **This  is  my  body,"  which  declareth  plainly 
St.  Augustine's  mind  that  Christ  spake  those 
words  figuratively,  not  meaning  that  the  bread 
was  his  body  by  substance,  but  by  signification. 
And  therefore  St.  Augustine  saith.  Contra  Majci- 
minum "",  "  That  in  sacraments  we  must  not  con- 
sider what  they  be,  but  what  they  signify.  For 
they  be  signs  of  things,  being  one  thing,  and  sig- 
nifying another."  Which  he  doth  shew  specially 
of  this  sacramenty  saying,  "The  heavenly  bread, 
which  is  Christ's  flesh,  by  some  manner  of  speech 
is  called  Christ's  body,  when  in  very  deed  it  is 
the  sacrament  of  his  body.  And  that  ofi'ering 
of  the  flesh,  which  is  done  by  the  priest's  hands, 
is  called  Christ's  passion,  death,  and  crucifying, 
not  in  very  deed,  but  in  a  mystical  significa- 
tion"." 

And  to  this  purpose  it  is  both  pleasant,  com- 
fortable, and  profitable,  to  read  Theodoretus,  in 
his  Dialogues",  where  he  disputeth  and  sheweth 
at  length,  how  the  names  of  things  be  changed 
in  Scripture,  and  yet  the  things  remain  still. 
And  for  example,  he  proveth,  that  the  flesh  of 
Christ  is  in  the  Scripture  sometimes  called  a  veil 
of  covering,  sometimes  a   cloth,   sometimes   a 

"  Contra  Maximinum,  lib.  3.  cap.  22. 

"  In  lib.  sententiarum  Prosperi  de  consecr.  diss.  9.  Hoc  est, 

"  Tk«odo?et,  i>i  dia^logis. 


IN    HIS     HOLY    SUPPER.  147 

vestment,  and  sometimes  a  stole  :  and  the  blood 
of  the  grape  is  called  Christ's  blood,  and  the 
names  of  bread  and  wine,  and  of  his  flesh  and 
blood,  Christ  doth  so  change,  that  sometimes  he 
calleth  his  body,  corn  or  bread ;  and  sometimes 
contrary,  he  calleth  bread,  his  body.  And  like- 
wise his  blood  sometime  he  calleth  wine,  and 
sometimes,  contrary,  he  calleth  wine  his  blood. 
For  the  more  plain  understanding  whereof,  it 
shall  not  be  amiss  to  recite  his  own  sayings  in 
his  foresaid  Dialogues,  touching  this  matter  of 
the  holy  sacrament  of  Christ's  flesh  and  blood. 
The  speakers  in  these  Dialogues  be  Orthodoxus 
the  right  believer,  and  Eranistes  his  companion, 
but  not  understanding  the  right  faith. 

Orthodoxus  saith  to   his  companion,    **  Dosfn^'i^'i"* 

■'■  Dialog  lie  1 

thou  not  know  that  God  calleth  bread  his  flesh? 

Eranistes.  "  I  know  that. 

Orthodoxus.  *'  And  in  another  place  he  calleth 
his  body  corn  ? 

Eran.  "  I  know  that  also ;  for  I  have  heard 
him  say,  *The  hour  is  come  that  the  Son  of  man 
shall  be  glorified  P;'  and  except  the  grain-corn 
that  falleth  in  the  ground,  die,  it  remaineth  sole; 
but  if  it  die,  then  it  bringeth  forth  much  fruit. 

Orth.  "  When  he  gave  the  mysteries  or  sacra- 
ments, he  called  bread  his  body  ;  and  that  which 
was  mixt  in  the  cup,  he  called  blood. 

•*  John  xii. 
L  2 


148  OF    THE    PRESENCE    OF    CHRIST 

Eran.  "  So  he  called  them. 

Orth.  "  But  that  also  which  was  his  natural 
body,  may  well  be  called  his  body ;  and  his  very 
blood  also,  may  be  called  his  blood. 

Eran.  "  It  is  plain. 

Orth.  ''But  our  Saviour  without  doubt  chang- 
ed the  names,  and  gave  to  the  body  the  name  of 
the  sign  or  token,  and  to  the  token  he  gave  the 
name  of  the  body.  And  so  when  he  called  him- 
self a  vine,  he  called  blood  that,  which  was  the 
token  of  blood. 

Eran.  "  Surely  thou  hast  spoken  the  truth  ; 
but  I  would  know  the  cause  wherefore  the  names 
were  changed. 

Orth.  "  The  cause  is  manifest  to  them  that  be 
expert  in  true  religion.  For  he  would  that  they 
which  be  partakers  of  the  godly  sacraments, 
should  not  set  their  minds  upon  the  nature  of  the 
things  which  they  see,  but,  by  the  changing  of 
the  names,  should  believe  the  things  which  be 
wrought  in  them  by  grace.  For  he  that  called 
that  which  is  his  natural  body,  corn  and  bread, 
and  also  called  himself  a  vine,  he  did  honour  the 
visible  tokens  and  signs  with  the  names  of  his 
body  and  blood,  not  changing  the  nature,  but 
adding  grace  to  nature. 

Eran.  "  Sacraments  be  spoken  of  sacrament- 
ally,  and  also  by  them  be  manifestly  declared 
things  which  all  men  know  not. 

Orth.  "  Seeing  then  that  it  is  certain  that  the 


IN    HIS    HOLY    SUPPER.  149 

patriarch  called  the  Lord's  body  '  a  vestment 
and  apparel  %'  and  that  now  we  be  entered  to 
speak  of  godly  sacraments,  tell  me  truly  of  what 
thing  thinkest  thou  this  holy  meat  to  be  a  token 
and  figure  ?  Of  Christ's  divinity,  or  of  his  body 
and  blood  ? 

Eran.  "  It  is  clear  that  it  is  the  figure  of  those 
things,  whereof  it  beareth  the  name. 

Orth.  ''Meanest  thou  of  his  body  and  blood? 

Eran.  '*  Even  so  I  mean. 

Orth.  "  Thou  hast  spoken  as  one  that  loveth 
the  truth ;  for  the  Lord,  when  he  took  the  token 
or  sign,  he  said  not,  '  This  is  my  divinity,'  but 
*  This  is  my  body,'  and  *  This  is  my  blood.' 
And  in  another  place,  '  The  bread  which  I  will 
give,  is  my  flesh,  which  I  will  give  for  the  life  of 
the  world'.' 

Eran.  "  The  things  be  true,  for  they  be  God's 
words." 

All  this  writeth  Theodoretus  in  his  first  Dia- 
logue. 

And  in  the  second  he  writeth  the  same  in  Diaiogue>2. 
effect,  (and  yet  in  some  things  more  plainly,) 
against  such  hereticks  as  aflirmed,  that  after 
Christ's  resurrection  and  ascension  his  humanity 
was  changed  from  the  very  nature  of  a  man,  and 
turned  into  his  divinity.  Against  whom  thus  he 
writeth. 

'  Gen.  xlix.  '  John  vi. 


150  OF    THE    PRESENCE    OF    CHIllST 

Orth.  "  Corruption,  health,  sickness,  and 
death,  be  accidents  ;  for  they  go  and  come. 

Eran.  "  It  is  meet  they  be  so  called. 

Orth.  "  Men's  bodies  after  their  resurrection 
be  delivered  from  corruption,  death,  and  morta- 
lity, and  yet  they  lose  not  their  proper  nature. 

Eran.  "  Truth  it  is. 

Orth.  "  The  body  of  Christ  therefore  did  rise 
quite  clean  from  all  corruption  and  death,  and  is 
impassible,  immortal,  glorified  with  the  glory  of 
Cod,  and  is  honoured  of  the  powers  of  heaven; 
and  yet  it  is  a  body,  and  hath  the  same  bigness 
that  it  had  before. 

Eran.  "  Thy  sayings  seem  true,  and  according 
to  reason;  but  after  he  was  ascended  up  into 
heaven,  I  think  thou  wilt  not  say,  that  his  body 
was  not  turned  into  the  nature  of  the  Godhead. 

Orth.  "  I  would  not  so  say  for  the  persuasion 
of  man's  reason  ;  nor  am  I  so  arrogant  and  pre- 
sumptuous to  affirm  any  thing  which  Scripture 
passeth  over  in  silence  ;  but  I  have  heard  St. 
Paul  cry,  '  That  God  hath  ordained  a  day,  when 
he  will  judge  all  the  world  in  justice  by  that 
man  which,  he  appointed  before,  performing  his 
promise  to  all  men,  and  raising  him  from  death*.' 
I  have  learned  also  of  the  holy  angels,  *  That  he 
will  come  after  that  fashion,  as  his  disciples  saw 
him  go  to  heaven*.'     But  they  saw  a  nature  of  a 

*  Acts  xvii.  *  Acts  i. 


IN    HIS    HOLY    SUPPER.  151 

certain  bigness,  not  a  nature  which  had  no  big- 
ness. I  heard  furthermore  the  Lord  say,  *  You 
shall  see  the  Son  of  man  come  in  the  clouds  of 
heaven".'  And  I  know  that  every  thing  that 
men  see,  hath  a  certain  bigness.  For  that  na- 
ture that  hath  no  bigness,  cannot  be  seen. 
Moreover  to  set  in  the  throne  of  glory,  and  to  set 
the  lambs  upon  his  right  hand,  and  the  goats 
upon  his  left  hand,  signifieth  a  thing  that  hath 
quantity  and  bigness." 

Hitherto  I  have  rehearsed  Theodoretus's 
words,  and  shortly  after  Eranistes  saith : 

Ermi.  **  We  must  turn  every  stone,  (as  the 
proverb  saith,)  to  seek  out  the  truth,  but  speci- 
ally when  godly  matters  be  propounded. 

Orth.  **  Tell  me  then  the  sacramental  signs, 
which  be  offered  to  God  by  his  priests,  whereof 
be  they  signs  which  be  oifered  to  God  by  his 
priest ;  whereof  be  they  signs,  sayest  thou  ? 

Eran.  **  Of  the  Lord's  body  and  blood. 

Orth.  *'  Of  a  very  body,  or  not  of  a  very  body? 

Ei^an.  "  Of  a  very  body. 

Orth.  "  Very  well,  for  an  image  must  be  made 
after  a  true  pattern ;  for  painters  follow  nature, 
and  paint  the  images  of  such  things  as  we  see 
with  our  eyes. 

Eran.  "  Truth  it  is. 

Orth.  ''  If  therefore  the  godly  sacraments  re- 

"  Matt  xxiv. 


152  OF    THE    PRESENCE    OF    CHRIST 

present  a  true  body,  then  is  the  Lord's  body  yet 
still  a  body,  not  converted  into  the  nature  of  his 
Godhead,  but  replenished  with  God's  glory. 

Eran.  "^  It  cometli  in  good  time  that  thou 
makest  mention  of  God's  sacraments ;  for  by  the 
same  I  shall  prove,  that  Christ's  body  is  turned 
into  another  nature.  Answer,  therefore,  unto 
my  questions. 

Orth.  "  I  shall  answer. 

Eraii.  *'  What  callest  thou  that  which  is  offer- 
ed before  the  invocation  of  the  priest  ? 

Orth.  *'  We  must  not  speak  plainly,  for  it  is 
like  that  some  be  present,  which  have  not  pro- 
fessed Christ. 

Eran.  "  Answer  covertly. 

Orth.  *'  It  is  a  nourishment  made  of  seeds 
that  be  like. 

Eran.  *'  Then  how  call  we  the  other  sign? 

Orth.  "  It  is  also  a  common  name,  that  signi- 
lieth  a  kind  of  drink. 

Eran.  "  But  how  dost  thou  call  them  after 
the  sanctification  ? 

Orth.  "  The  body  of  Christ,  and  the  blood  of 
Christ. 

Eran.  "  And  dost  thou  believe  that  thou  art 
made  partaker  of  Christ's  body  and  blood  ? 

Orth.   "  I  believe  so. 

Eran.  "  Therefore  as  the  tokens  of  God's  body 
and  blood  be  other  things  before  the  priest's  in- 
vocation, but  after  the  invocation  they  be  chang- 


IN    HIS    HOLY    SUPPER. 

ed,  and  be  other  things:  so  also  the  body  of 
Christ,  after  his  assumption,  is  changed  into  his 
divine  substance. 

Orth.  "  Thou  art  taken  with  thine  own  net. 
For  the  sacramental  signs  go  not  from  their  own 
nature  after  the  sanctification,  but  continue  in 
their  former  substance,  form,  and  figure,  and 
may  be  seen  and  touched  as  well  as  before;  yet 
in  our  minds  we  do  consider  what  they  be 
made,  and  do  repute  and  esteem  them,  and  have 
them  in  reverence,  according  to  the  same  things 
that  they  be  taken  for.  Therefore  compare  the 
images  to  the  pattern,  and  thou  shalt  see  them 
like.  For  a  figure  must  be  like  to  the  thing  it- 
self. For  Christ's  body  hath  his  former  fashion, 
figure,  and  bigness ;  and,  to  speak  at  one  word, 
the  same  substance  of  his  body.  But  after  his 
resurrection,  it  was  made  immortal,  and  of  such 
power,  that  no  corruption  nor  death  could  come 
unto  it ;  and  it  was  exalted  to  that  dignity,  that 
it  was  set  at  the  right  hand  of  the  Father,  and 
honoured  of  all  creatures,  as  the  body  of  him 
that  is  the  Lord  of  nature. 

Er^an.  **  But  the  sacramental  token  change th 
his  former  name  ;  for  it  is  no  more  called  as  it  was 
before,  but  is  called  Christ's  body.  Therefore 
must  his  body,  after  his  ascension,  be  called 
God,  and  not  a  body. 

Orth.  "  Thou  seemest  to  me  ignorant ;  for  it 
is  not  called  his  body  only,  but  also  the  bread  of 


153 


154  OF    THE    PRESENCE    OF    CHRIST 

life,  as  the  Lord  called  it.  So  the  body  of  Christ 
we  call  a  godly  body,  a  body  that  giveth  life, 
God's  body,  the  Lord's  body,  our  Master's  body, 
meaning  that  it  is  not  a  common  body,  as  other 
men's  bodies  be,  but  that  it  is  the  body  of  our 
Lord  Jesu  Christ,  both  God  and  man." 

This  have  I  rehearsed  of  the  great  clerk  and 
holy  bishop  Theodoretus,  whom  some  of  the  Pa- 
pists perceiving  to  make  so  plainly  against  them 
have  defamed,  saying  that  he  was  infected  with 
the  error  of  Nestorius.  Here  the  Papists  shew 
their  old  accustomed  nature  and  condition,  which 
is,  (even  in  a  manifest  manner,)  rather  to  lie 
without  shame,  than  to  give  place  unto  the  truth, 
and  confess  their  own  error.  And  although  his 
adversaries  falsely  bruited  such  a  fame  against 
him  when  he  was  yet  alive,  nevertheless  he  was 
purged  thereof  by  the  holy  council  of  Calcedon, 
about  eleven  hundred  years  ago.  And  further- 
more, in  his  book  which  he  wrote  against  here- 
sies, he  specially  condemneth  Nestorius  by  name. 
And  also  all  his  three  books  of  his  Dialogues, 
before  rehearsed,  he  wrote  chiefly  against  Nes- 
torius, and  was  never  herein  noted  of  error  this 
thousand  year,  but  hath  ever  been  reputed  and 
taken  for  an  holy  bishop,  a  great  learned  man, 
and  a  grave  author,  until  now  at  this  present 
time,  when  the  Papists  have  nothing  to  answer 
unto  him,  they  begin  in  excusing  of  themselves, 
to  defame  him. 


IN    HIS    HOLY    SUPPER.  155 

Thus  much  have  I  spoken  for  Theodoretus, 
which  I  pray  thee  be  not  weary  to  read,  good  rea- 
der, but  often  and  with  delectation,  deliberation, 
and  good  advertisement  to  read.  For  it  con- 
taineth  plainly  and  briefly  the  true  instruction  of 
a  Christian  man,  concerning  the  matter  which  in 
this  book  we  treat  upon. 

First,  that  our  Saviour  Christ  in  his  last  sup-  Five  princi- 

*■      pal  things  to 

per,  when  he  gave  bread  and  wine  to  his  apos-  ^^  ""J^d  ia 
ties,  saying,  *'  This  is  my  body,  this  is  my  blood,"  ^"'''• 
it  was  bread  which  he  called  his  body,  and  wine 
mixed  in  the  cup,  which  he  called  his  blood :  so 
that  he  changed  the  names  of  the  bread  and  wine, 
which  were  the  mysteries,  sacraments,  signs, 
figures,  and  tokens  of  Christ's  flesh  and  blood, 
and  called  them  by  the  names  of  the  things 
which  they  did  represent  and  signify,  that  is  to 
say,  the  bread  he  called  by  the  name  of  his  very 
flesh,  and  the  wine  by  the  name  of  his  blood. 

Second,  that  although  the  names  of  bread  and 
wine  were  changed  after  sanctification,  yet  ne- 
vertheless the  things  themselves  remained  the 
self-same  that  they  were  before  the  sanctifica- 
tion, that  is  to  say,  the  same  bread  and  wine  in 
nature,  substance,  form,  and  fashion. 

The  third,  seeing  that  the  substance  of  the  bread 
and  wine  be  not  changed,  why  be  then  their  names 
changed,  and  the  bread  called  Christ's  flesh,  and 
the  wine  his  blood  ?  Theodoretus  sheweth,  that 
thecause  thereof  was  this,  that  we  should  not  have 


156  OF    THE    PRESENCE    OF    CHRIST 

SO  much  respect  to  the  bread  and  wine,  which 
we  see  with  our  eyes  and  taste  with  our  mouths, 
as  we  should  have  to  Christ  himself,  in  whom  we 
believe  with  our  hearts,  and  feel  and  taste  him 
by  our  faith,  and  with  whose  flesh  and  blood,  by 
his  grace,  we  believe  that  we  be  spiritually  fed 
and  nourished.  These  things  we  ought  to  re- 
member and  revolve  in  our  minds,  and  to  lift  up 
our  hearts  from  the  bread  and  wine  unto  Christ 
that  sitteth  above.  And  because  we  should  so 
do,  therefore  after  the  consecration,  they  be  no 
more  called  bread  and  wine,  but  the  body  and 
blood  of  Christ. 

The  fourth.  It  is  in  these  sacraments  of  bread 
and  wine,  as  it  is  in  the  very  body  of  Christ. 
For  as  the  body  of  Christ  before  his  resurrection, 
and  after,  is  all  one  in  nature,  substance,  bigness, 
form,  and  fashion,  and  yet  it  is  not  called  as 
another  common  body,  but  with  addition,  for 
the  dignity  of  his  exaltation,  it  is  called  a  hea- 
venly, a  godly,  an  immortal,  and  the  Lord's 
body :  so  likewise  the  bread  and  wine,  before 
the  consecration  and  after,  is  all  one  in  nature, 
substance,  bigness,  form,  and  fashion,  and  yet  it 
is  not  called  as  other  common  bread,  but  for  the 
dignity  whereunto  it  is  taken,  it  is  called  with 
addition,  heavenly  bread,  the  bread  of  life,  and 
the  bread  of  thanksgiving. 

The  fifth,  that  no  man  ought  to  be  so  arrogant 
and  presumptuous  to  affirm  for  a  certain  truth  in 


IN    HIS    HOLY    SUPPER.  157 

religion,  any  thing  which  is  not  spoken  of  in 
holy  Scripture.  And  this  is  spoken  to  the  great 
and  utter  condemnation  of  the  Papists,  which 
make  and  unmake  new  articles  of  our  faith  from 
time  to  time,  at  their  pleasure,  without  any 
Scripture  at  all,  yea  quite  and  clean  contrary  to 
Scripture.  And  yet  will  they  have  all  men  bound 
to  believe  whatsoever  they  invent,  upon  peril  of 
damnation  and  everlasting  fire.  And  they  would 
constrain  with  fire  and  faggot  all  men  to  consent, 
contrary  to  the  manifest  words  of  God,  to  these 
their  errors  in  this  matter  of  the  holy  sacrament 
of  Christ's  body  and  blood.  First,  that  there 
remaineth  no  bread  nor  wine  after  the  consecra- 
tion, but  that  Christ's  flesh  and  blood  is  made  of 
them.  Second,  that  Christ's  body  is  really,  cor- 
porally, substantially,  sensibly,  and  naturally  in 
the  bread  and  wine.  Thirdly,  that  wicked  per- 
sons do  eat  and  drink  Christ's  very  body  and 
blood.  Fourthly,  that  priests  offer  Christ  every 
day,  and  make  of  him  a  new  sacrifice  propitia- 
tory for  sin. 

Thus,  for  shortness  of  time,  do  I  make  an  end 
of  Theodoretus,  with  other  old  ancient  writers, 
which  do  most  clearly  affirm,  that  to  eat  Christ's 
body,  and  to  drink  his  blood,  be  figurative 
speeches.  And  so  be  these  sentences  likewise, 
which  Christ  spake  at  his  supper,  "  This  is  my 
body,  this  is  my  blood." 


158  OF    THE    PRESENCE    OF    CHRIST 

CHAP.        And  marvel  not,  good  reader,  that  Christ  at 
xn.  .  . 
_  that  time  spake  in  figures,  when  he  did  institute 

Figumtive       ,  '  .  ,  .      . 

speeches  be  that  sacrament,  seenig  that  it  is  the  nature  of  all 

not  strange. 

sacraments  to  be  figures.  And  although  the 
Scripture  be  full  of  schemes,  tropes,  and  figures, 
yet  specially  it  useth  them  when  it  speaketh  of 
sacraments. 

"  When  the  ark,"  (which  rq^resented  God's 
majesty,)  **  was  come  into  the  army  of  the  Is- 
raelites, the  Philistines  said  that  God  was  come 
into  the  army  \"  And  God  himself  said,  by  his 
prophet  Nathan,  "  That  from  the  time  that  he 
had  brought  the  children  of  Israel  out  of  Egypt, 
he  dwelled  not  in  houses,  but  that  he  was  carried 
about  in  tents  and  tabernacles  ^"  And  yet  was 
not  God  himself  so  carried  about,  or  went  in 
tents  or  tabernacles,  but  because  the  ark,  which 
was  a  figure  of  God,  was  so  removed  from  place 
to  place,  he  spake  of  himself  that  thing,  which 
was  to  be  understood  of  the  ark. 
S  used'""  ^^^  Christ  himself  oftentimes  spake  in  simi- 
fpeeches!  li^udcs,  parablcs,  and  figures,  as  when  he  said, 
**  The  field  is  the  world,  the  enemy  is  the  devil, 
the  seed  is  the  word  of  God  \" — "  John  is  Elias, 
I  am  a  vine,  and  you  be  the  branches\" — "  I  am 
bread  of  life  \"_-'*  My  father  is  an  husbandman, 
and  he  hath  his  fan  in  his  hand,  and  will  make 


"  1  Sam.  iv.  y  2  Sam.  a  ii.  »  Matt.  xiii. 

*  Matt,  xi,  and  xvii.  »►  JoH!i  xvi. 


IN    HIS     HOLY    SUPPER.  159 

clean  his  floor,  and  gather  the  wheat  into  his 
barn ;  but  the  chafF  he  will  cast  into  everlasting 
fire'." — "  I  have  a  meat  to  eat,  which  you  know 
nof*." — '*  Work  not  meat  that  perisheth,  but  that 
endureth  unto  everlasting  life*." — "  I  am  a  good 
shepherd ^" — "The  Son  of  man  will  set  the  sheep 
at  his  right  hand,  and  the  goats  at  his  left  hand  V 
• — "  I  am  a  door**." — One  of  you  is  the  devil'." 
'*  Whosoever  doeth  my  Father's  will,  he  is  my 
brother,  sister,  and  mother  \"  And  when  he 
said  to  his  mother  and  to  John,  **  This  is  thy  son, 
this  is  thy  mother  '." 

These,  with  an  infinite  number  of  like  sen- 
tences, Christ  spake  in  parables,  metaphors, 
tropes,  and  figures.  But  chiefly  when  he  spake 
of  the  sacraments,  he  used  figurative  speeches. 
As  when  of  baptism  he  said,  **  That  we  must  be 
baptized  with  the  Holy  Ghost  *" :"  meaning  of 
spiritual  baptism.  And  like  speech  used  St. 
John  the  Baptist,  saying  of  Christ,  *'  That  he 
should  baptize  with  the  Holy  Ghost  and  fire°." 
And  Christ  said,  "  That  we  must  be  born  again, 
or  else  we  cannot  see  the  kingdom  of  God "." 
And  said  also,  '*  Whosoever  shall  drink  of  that 
water  which  I  shall  give  him,  he  shall  never  be 
dry  again.     But  the  water  which  I  shall  give 

*  John  vi.              ^  John  xv.    Matt.  iii.  '  John  iv. 

'  John  vi.          "  John  x.          ''  Matt.  xxv.  '  John  x. 

»  John  vi.           '  Matt.  xii.           "'  Acts  i.  "  Matt,  iii, 

*  John  iii. 


160  OF    THE    PRESENCE    OF    CHRIST 

him,  shall  be  made  withm  him  a  well,  which 
shall  spring  into  everlasting  life ''."  And  St. 
Paul  saith,  *'  That  in  baptism  we  clothe  us  with 
Christ,  and  be  buried  with  him '." 

This  baptism,  washing,  and  new  birth  by  the 
fire  and  the  Holy  Ghost,  and  this  water  that 
springeth  in  a  man,  and  floweth  into  everlasting 
life,  cannot  be  understood  of  any  material  water, 
material  washing,  and  material  birth,  but  by 
translation  of  things  visible  into  things  invisible, 
they  must  be  understood  spiritually  and  figura- 
tively. 

After  the  same  sort  the  mystery  of  our  re- 
demption, and  the  passion  of  our  Saviour  Christ 
upon  the  cross,  as  well  in  the  New  as  the  Old 
Testament,  is  expressed  and  declared  by  many 
figures  and  figurative  speeches.  As  the  pure 
The  paschal  pasclial  Lamb  without  spot,  signified  Christ. 
The  effusion  of  the  Lamb's  blood,  signified  the 
effusion  of  Christ's  blood.  And  the  salvation  of 
the  children  of  Israel  from  temporal  death  by  the 
Lamb's  blood,  signified  our  salvation  from  eter- 
nal death  by  Christ's  blood.  And  as  Almighty 
God,  passing  through  Egypt,  killed  all  the 
Egyptians'  heirs  in  every  house,  and  left  not  one 
alive ;  and  nevertheless  he  passed  by  the  chil- 
dren of  Israel's  houses,  where  he  saw  the  Lamb's 
blood  upon  the  doors,  and  hurted  none  of  them, 

■i  John  iv.  ^  JRom.  vi.    Galat.  iii. 


IN    HIS    HOLY    SUPPER.  5Gi 

but  saved  them  all  by  the  means  of  the  Lamb's 
blood  :  so  likewise  at  the  last  judgment  of  the 
whole  world,  none  shall  be  passed  over  and 
saved,  but  that  shall  be  found  marked  with  the 
blood  of  the  most  pure  and  immaculate  Lamb 
Jesus  Christ.  And  forasmuch  as  the  shedding 
of  that  Lamb's  blood,  was  a  token  and  figure  of  The  Lords 
the  shedding  of  Christ's  blood  then  to  come; 
and  forasmuch  also  as  all  the  sacraments  and 
figures  of  the  Old  Testament  ceased  and  had  an 
end  in  Christ :  lest  by  our  great  unkindness  we 
should  peradventure  be  forgetful  of  the  great 
benefit  of  Christ,  therefore  at  his  last  supper, 
(when  he  took  his  leave  of  his  apostles  to  depart 
out  of  the  v/orld,)  he  did  make  a  new  will  and 
testament,  wherein  he  bequeathed  unto  us  clean 
remission  of  all  our  sins,  and  the  everlasting  in- 
heritance of  heaven.  And  the  same  he  con- 
firmed the  next  day  with  his  own  blood  and  death. 
And  lest  we  should  forget  the  samC;,  he  ordained 
not  a  yearly  memory,  (as  the  paschal  Lamb  was 
eaten  but  once  every  year,)  but  a  daily  remem- 
brance he  ordained  thereof  in  bread  and  wine, 
sanctified  and  dedicated  to  that  purpose,  saying, 
*'  This  is  my  body;  this  cup  is  my  blood,  which  * 
is  shed  for  the  remission  of  sins.  Do  this  in  the 
remembrance  of  me."  Admonishing  us  by  these 
words,  spoken  at  the  making  of  his  last  will  and 
testament,  and  at  his  departing  out  of  the  world, 
(because  they  should  be  the  better  remember-' 

M 


162  OF    THE    PRESENCE    OF    CHRIST 

ed,)  that  whensoever  we  do  eat  the  bread  in  his 
holy  supper,  and  drink  of  that  cup,  we  should 
remember  how  much  Christ  hath  done  for  us, 
and  how  he  died  for  our  sakes.  Therefore,  saith 
St.  Paul,  "  As  often  as  ye  shall  eat  of  this  bread 
and  drink  the  cup,  you  shall  shew  forth  the 
Lord's  death  until  he  come."  And  forasmuch  as 
this  holy  bread  broken,  and  the  wine  divided,  do 
represent  unto  us  the  death  of  Christ  now  pass- 
ed, as  the  killing  of  the  paschal  Lamb  did  repre- 
sent the  same  yet  to  come :  therefore  our  Saviour 
Christ  used  the  same  manner  of  speech  of  the 
bread  and  wine,  as  God  before  used  of  the  pas- 
chal Lamb.  For  as  in  the  Old  Testament  God 
said,  "  This  is  the  Lord's  pass-by,  or  passover  :" 
even  so  saith  Christ  in  the  New  Testament, 
**  This  is  my  body,  this  is  my  blood."  But  in 
the  old  mystery  and  sacrament,  the  Lamb  was 
not  the  Lord's  very  passover  or  passing-by,  but 
it  was  a  figure  which  represented  his  passing  by. 
So  likewise  in  the  New  Testament,  the  bread 
and  wine  be  not  Christ's  very  body  and  blood, 
but  they  be  figures,  which  by  Christ's  institu- 
tion be,  unto  the  godly  receivers  thereof,  sacra- 
ments, tokens,  significations,  and  representations 
of  his  very  flesh  and  blood :  instructing  their 
faith,  that  as  the  bread  and  wine  feed  them  cor- 
porally, and  continue  this  temporal  life ;  so  the 
very  flesh  and  blood  of  Christ  feedeth  them  spi- 
ritually, and  giveth  them  everlasting  life. 


IX    HIS     HOLV    SUPPER.  1G3 

And  why  should  any  man  think  it  strange  to  ^^j^^^^'  ''^"" 
admit  a  figure  in  these  speeches,  "  This  is  my ';^'^^';fj|"^  ^t 
body,  this  is  my  blood?"  seeing  that  the  com- ^upj',e,f '**** 
munication  the  same  night  (by  the  Papists'  own 
confessions)  was  so  full  of  figurative  speeches  ? 
For  the  apostles  spake  figuratively  when  they 
asked  Christ  where  he  would  eat  his  passover  or 
pass-by.  And  Christ  himself  used  the  same 
figure  when  he  said,  "  I  have  much  desired  to 
eat  this  passover  with  you."  Also  to  eat  Christ's 
body  and  to  drink  his  blood,  I  am  sure  they  will 
not  say  that  it  is  taken  properly,  to  eat  and  drink 
as  we  do  eat  other  meats  and  drinks.  And  when 
Christ  said,  '*  This  cup  is  a  new  testament  in 
my  blood;"  here,  in  one  sentence,  be  two 
figures,  one  in  this  word  "  cup,"  which  is  not 
taken  for  the  cup  itself,  but  for  the  thing  con- 
tained in  the  cup  :  another  is  in  this  word  "  tes- 
tament ;"  for  neither  the  cup,  nor  the  wine  con- 
tained in  the  cup,  is  Christ's  testament,  but  is  a 
token,  sign,  and  figure,  whereby  is  represented 
unto  us  his  testament,  confirmed  by  his  blood. 

And  if  the  Papists  will  say,  (as  they  say  indeed,) 
that  by  this  cup  is  neither  meant  the  cup  nor 
the  wine  contained  in  the  cup,  but  that  thereby 
is  meant  Christ's  blood  contained  in  the  cup  : 
yet  must  they  needs  grant  that  there  is  a  figure. 
For  Christ's  blood  is  not  in  proper  speech  the 
new  testament,  but  it  is  the  thing  that  confirmed 
tke  new  testament.     And  yet  by  this  strange  in- 

M  2 


CHAP. 
XIII. 


164  OF    THE    PRESENCE    OF    CHRIST 

terpretation  the  Papists  make  a  very  strange 
speech,  more  strange  than  any  figurative  speech 
is.  For  this  they  make  the  sentence  :  this  blood 
is  a  new  testament  in  my  blood.  Which  saying 
is  so  fond,  and  so  far  from  all  reason,  that  the 
foolishness  thereof  is  evident  to  every  man. 
Now  forasmuch  as  it  is  plainly  declared  and 
^^^~  manifestly  proved,  that  Christ  called  bread  his 
tks  and°a"-  ^ody,  and  wine  his  blood,  and  that  these  sen- 
theTapls'ts.  tences  be  figurative  speeches;  and  that  Christ, 
as  concerning  his  humanity  and  bodily  presence, 
is  ascended  into  heaven  with  his  whole  flesh  and 
blood,  and  is  not  here  upon  earth ;  and  that  the 
substance  of  bread  and  wine  do  remain  still,  and 
be  received  in  the  sacrament ;  and  that  although 
they  remain,  yet  they  have  changed  their  names, 
so  that  the  bread  is  called  Christ's  body,  and  the 
wine  his  blood ;  and  that  the  cause  why  their 
names  be  changed,  is  this,  that  we  should  lift 
up  our  hearts  and  minds  from  the  things  which 
we  see  unto  the  things  which  we  believe,  and  be 
above  in  heaven,  whereof  the  bread  and  wine 
have  the  names,  although  they  be  not  the  very 
same  things  in  deed.  These  things  well  consi- 
dered and  weighed,  all  the  authorities  and  argu- 
ments, which  the  Papists  feign  to  serve  for  their 
purpose,  be  clean  wiped  away. 
CHAP.  For  whether  the  authors  (which  they  allege) 
say  that  we  do  eat  Christ's  flesh,  and  drink  his 


XIV. 


One  brief 


answectoaii.  blood,  Or  that  the  bread  and  wine  is  converted 


IN"    HIS    HOLY    SUPPER.  165 

into  the  substance  of  his  flesh  and  blood,  or  that 
we  be  turned  into  his  flesh,  or  that  in  the  Lord's 
Supper  we  do  receive  his  very  flesh  and  blood ; 
or  that  in  the  bread  and  wine  is  received  that 
which  did  hang  upon  the  cross,  or  that  Christ 
hath  left  his  flesh  with  us,  or  that  Christ  is  in  us, 
and  we  in  him ;  or  that  he  is  whole  here  and 
whole  in  heaven ;  or  that  the  same  thing  is  in  the 
chalice  which  flowed  out  of  his  side,  or  that  the 
same  thing  is  received  with  our  mouth  which  is 
believed  with  our  faith;  or  that  the  bread  and 
wine,  after  the  consecration,  be  the  body  and 
blood  of  Christ ;  or  that  we  be  nourished  with 
the  body  and  blood  of  Christ;  or  that  Christ  is 
both  gone  hence  and  is  still  here;  or  that  Christ 
at  his  last  supper  bare  himself  in  his  own  hands: 
• — These  and  all  other  like  sentences  may  not  be 
understood  of  Christ's  humanity  literally  and 
carnally,  as  the  words  in  common  speech  do  pro- 
perly signify:  for  so  doth  no  man  eat  Christ's 
flesh,  nor  drink  his  blood ;  nor  so  is  not  the  bread 
and  wine  turned  into  his  flesh  and  blood,  nor  we 
into  him ;  nor  so  is  the  bread  and  wine  after  the 
consecration  his  flesh  and  blood ;  nor  so  is  not  his 
flesh  and  blood  whole  here  in  earth,  eaten  with 
our  mouths ;  nor  so  did  not  Christ  take  himself 
in  his  own  hands :  But  these  and  all  other  like 
sentences,  which  declare  Christ  to  be  here  in 
earth,  and  to  be  eaten  and  drunken  of  Christian 
people,  are  to  be  understood  either  of  his  divinef 


16G  OF    THE    PRESENCE    OF    CHRIST 

nature,  whereby  he  is  every  where,  or  else  they 
must  be  understood  figuratively  or  spiritually. 
For  figuratively  he  is  in  the  bread  and  wine,  and 
spiritually  he  is  in  them  that  worthily  eat  and 
drink  the  bread  and  wine;  but  really,  carnally, 
and  corporally,  he  is  only  in  heaven,  from  whence 
lie  shall  come  to  judge  the  quick  and  dead. 

This  brief  answer  will  suffice  for  all  that  the 
Papists  can  bring  for  their  purpose,  if  it  be  aptly 
applied.  And  for  the  more  evidence  hereof,  I 
shall  apply  the  same  to  some  such  places  as  the 
Papists  think  do  make  most  for  them  :  that,  by 
the  answer  to  those  places,  the  rest  may  be  the 
more  easily  answered  unto. 
CHAP.  They  allege  St.  Clement,  whose  words  be 
these,  as  they  report.     "The  sacraments  of  God's 


XV. 


tt^cfemlns,  sccrcts  arc  committed  to  three  degrees,  to  a 
p's'o  a  2.  pj.-gg^^  ^  deacon,  and  a  minister ;  which  with  fear 
and  trembling  ought  to  keep  the  leavings  of  the 
broken  pieces  of  the  Lord's  body,  that  no  cor- 
ruption be  found  in  the  holy  place,  lest  by  neg- 
ligence great  injury  be  done  to  the  portion  of  the 
Lord's  body."  And  by  and  by  followeth :  **  So 
many  hosts  must  be  offered  in  the  altar,  as  will 
suffice  for  the  people  :  and  if  any  remain,  they 
must  not  be  kept  until  the  morning,  but  be 
spent  and  consumed  of  the  clerks  with  fear  and 
trembling.  And  they  that  consume  the  residue 
of  the  Lord's  body,  may  not  by  and  by  take 
other  common  meats,  lest  they  should  mix  that 


IN    HIS    HOLY    SUPPER.  167 

holy  portion  with  the  meat  which  is  digested  by 
the  belly,  and  voided  by  the  fundament.  There- 
fore if  the  Lord's  portion  be  eaten  in  the  morn- 
ing, the  ministers  that  consume  it  must  fast  unto 
six  of  the  clock ;  and  if  they  do  take  it  at  three 
or  four  of  the  clock,  the  minister  must  fast  until 
the  evening."  Thus  much  writeth  Clement  of 
this  matter,  if  the  epistle  which  they  allege  were 
Clement's,  as  indeed  it  is  not.  But  they  have 
feigned  many  things  in  other  men's  names, 
thereby  to  establish  their  feigned  purposes.  But 
whose  soever  the  epistle  was,  if  it  be  thoroughly 
considered,  it  maketh  much  more  against  the 
Papists,  than  for  their  purpose.  For  by  the  same 
epistle  appeareth  evidently  three  special  things 
against  the  errors  of  the  Papists. 

The  first  is,  that  the  bread  in  the  sacrament  is 
called  the  Lord's  body,  and  the  pieces  of  the 
broken  bread  be  called  the  pieces  and  fragments 
of  the  Lord's  body,  which  cannot  be  understood 
but  figuratively.  The  second  is,  that  the  bread 
ought  not  to  be  reserved  and  hanged  up,  as  the 
Papists  every  where  do  use.  The  third  is,  that 
the  priests  ought  not  to  receive  the  sacrament 
alone,  (as  the  Papists  commonly  do,  making  a 
sale  thereof  unto  the  people,)  but  they  ought  to 
communicate  with  the  people.  And  here  it  is 
diligently  to  be  noted,  that  we  ought  not  un- 
reverently  and  unadvisedly  to  approach  unto  the 
meat  of  the  Lcird's  table,  as  we  do  to  other  com.- 


168  OF    THE    PRESLNCi.    OF    CHRIST 

mon  meats  and  drinks,  but  with  great  fear  and 
dread  ;  lest  we  should  come  to  that  holy  table 
unworthily,  wherein  is  not  only  represented, 
but  also  spiritually  given  unto  us,  very  Christ 
himself.  And  therefore  ^we  ought  to  come  to 
that  board  of  the  Lord  with  all  reverence,  faith, 
love  and  charity,  fear  and  dread,  according  to 
the  same. 

Here  I  pass  over  Ignatius '  and  Irenaeus  *, 
which  make  nothing  for  the  Papists'  opinions, 
but  stand  in  the  commendation  of  the  holy  com- 
munion, and  in  exhortation  of  all  men  to  the 
often  and  godly  receiving  thereof.  And  yet  nei- 
ther  they,  nor  no  man  else,  can  extol  and  com- 
mend the  same  sufficiently,  according  to  the 
dignity  thereof,  if  it  be  godly  used,  as  it  ought 
to  be. 
tcIoion^Ss  Dionysius  also,  whom  they  allege  to  praise 
Hie?cip."3.  ^^^  extol  this  sacrament,  (as  indeed  it  is  most 
worthy,  being  a  sacrament  of  most  high  dignity 
and  perfection,  representing  unto  us  our  most 
perfect  spiritual  conjunction  unto  Christ,  and 
our  continual  nourishing,  feeding,  comfort,  and 
spiritual  life  in  him,)  yet  he  never  said  that  the 
flesh  and  blood  of  Christ  was  in  the  bread  and 
wine  really,  corporally,  sensibly,  and  naturally, 
(as  the  Papists  would  bear  us  in  hand  ;)  but  he 


'  Ignatius  in  Epist.  ad  Ephesianos. 
*  Ireneeus,  lib.  5,  contra  Valentin. 


IN    HIS    HOLY    SUPPER.  1 G9 

calleth  ever  the  bread  and  wine  signs,  pledges, 
and  tokens,  declaring  unto  the  faithful  receivers 
of  the  same,  that  they  receive  Christ  spiritually, 
and  that  they  spiritually  eat  his  flesh  and  drink 
his  blood.  And  although  the  bread  and  wine 
be  the  figures,  signs,  and  tokens  of  Christ's  flesh 
and  blood,  (as  St.  Dionysius  calleth  them  both 
before  the  consecration  as  after,)  yet  the  Greek 
annotations  upon  the  same  Dionysius  do  say, 
that  the  very  things  themselves  be  above  in  hea- 
ven. And  as  the  same  Dionysius  maketh  no- 
thing for  the  Papists'  opinions  in  this  point  of 
Christ's  real  and  corporal  presence  ;  so  in  divers 
other  things  he  maketh  quite  and  clean  against 
them,  and  that  specially  in  three  points ;  in 
Transubstantiation,  in  reservation  of  the  sacra- 
ment, and  in  the  receiving  of  the  same  by  the 
priest  alone. 

Furthermore  they  do  allege  TertuUian,  that  The  answer 

•^  P  to  Tertallia- 

he  constantly  affirmeth,  that  in  the  sacrament  ofnusderesur- 

''  rectioiie  car- 

the  altar  we  do  eat  the  body  and  drink  thesis- 
blood  of  our  Saviour  Christ.  To  whom  we  grant 
that  our  flesh  eateth  and  drinketh  the  bread  and 
wine,  which  be  called  the  body  and  blood  of 
Christ,  because  (as  TertuUian  saith)  they  do  re- 
present his  body  and  blood,  although  they  be 
not  really  the  same  in  very  deed.  And  we  grant 
also,  that  our  souls  by  faith  do  eat  his  very 
body  and  drink  his  blood  ;  but  that  is,  spiritu- 
ally, sucking  out  of  the  same  everlasting  life.  . 


170  OF    THE    PRESENCE    OF    CHRIST 

But  we  deny  that  unto  this  spiritual  feeding  is 

required  any  real  and  corporal  presence.     And 

therefore    this    Tertullian,     speaketh    nothing 

against  the  truth  of  our  Catholick  doctrine,  but 

he  speaketh  many  things  most  plainly  for  us, 

and  against  the  Papists,  and  specially  in  three 

points.     First  in  that  he  saith,  that  Christ  called 

bread  his  body.     The  second,  that  Christ  called 

it  so,  because  it  representeth  his  body.     The 

third,  in  that  he  saith,  that  by  these  words  of 

Christ,  "  This  is  my  body,"  is  meant,  this  is  a 

figure  of  my  body. 

The  answer      Moreovcr  they  allege  for  them  Origen,  be- 
to  origenes  111  1 
in^jumer.   causc  they  would  seem  to  have  many  ancient 

authors  favourers  of  their  erroneous  doctrine; 
which  Origen  is  most  clearly  against  them. 
"  For  although  he  do  say  (as  they  allege)  that 
those  things  which  before  we  signified  by  ob- 
scure figures,  be  now  truly  in  deed,  and  in  their 
very  nature  and  kind,  accomplished  and  fulfill- 
ed ;  and  for  the  declaration  thereof,  he  bringeth 
forth  three  examples ;  one  of  the  stone  that  flow- 
eth  water,  another  of  the  sea  and  cloud,  and  the 
third  of  manna,  which  in  the  Old  Testament  did 
signify  Christ  to  come,  who  is  now  come  indeed, 
and  is  manifested  and  exhibited  unto  us,  as  it 
were^  face  to  face,  and  sensibly,  in  his  word,  in 
the  sacrament  of  regeneration,  and  in  the  sacra- 
ments of  bread  and  wine  ;" — yet  Origen  meant 
not,  that  Christ  is  corporally  either  in  his  word. 


IN    HIS    HOLY    SUPPER.  171 

or  in  the  water  of  baptism,  or  in  the  bread  and 
wine,  nor  that  we  carnally  and  corporally  be  re- 
generated and  born  again,  or  eat  Christ's  flesh, 
and  blood.  For  our  regeneration  in  Christ  is 
spiritual,  and  our  eating  and  drinking  is  a  spiri- 
tual feeding,  which  kind  of  regeneration  and 
feeding  requireth  no  real  and  corporal  presence 
of  Christ,  but  only  his  presence  in  spirit,  grace, 
and  effectual  operation.  And  that  Origen  thus 
meant,  that  Christ's  flesh  is  a  spiritual  meat,  and 
his  blood  a  spiritual  drink ;  and  that  the  eating 
and  drinking  of  his  flesh  and  blood  may  not  be 
understood  literally,  but  spiritually ;  it  is  mani- 
fested by  Origen's  own  words,  in  his  seventh 
homily  upon  the  book  called  Leviticus,  where  he 
sheweth,  "  That  those  words  must  be  understood 
figuratively,  and  whosoever  understandeth  them 
otherwise,  they  be  deceived,  and  take  harm  by 
their  own  gross  understanding "." 

And  likewise  meant  Cyprian,  in  those  places  The  answer 
which  the  adversaries  of  the  truth  allege  for  him,  nus,  Hb-'a. 
concerning  the  true  eating  of  Christ's  very  flesh 
and  drinking  of  his  blood. 

For  Cyprian  spake  of  no  gross  and  carnal  eat- 
ing with  the  mouth,  but  of  an  inward,  spiritual, 
and  pure  eating  with  heart  and  mind,  which  is 
to  believe  in  our  hearts,  that  his  flesh  was  rent 
and  torn  for  us  upon  the  cross,  and  his  blood 

"  In  Levit.  Horn.  7. 


172  OF    THE    PRESENCE    OF    CHRIST 

shed  for  our  redemption,  and  that  the  same  flesh 
and  blood  now  sitteth  at  the  right  hand  of  the 
Father,  making  continual  intercession  for  us ; 
and  to  imprint  and  digest  this  in  our  minds,  put- 
ting our  whole  affiance  and  trust  in  him,  as 
touching  our  salvation,  and  offering  ourselves 
clearly  unto  him,  to  love  and  serve  him  all  the 
days  of  our  life  :  This  is  truly,  sincerely,  and 
spiritually  to  eat  his  flesh  and  to  drink  his 
blood. 

And  this  sacrifice  of  Christ  upon  the  cross, 
was  that  oblation  which,  Cyprian  saith,  was 
figured  and  signified,  before  it  was  done,  by  the 
wine  which  Noah  drank,  and  by  the  bread  and 
wine  which  Melchisedec  gave  to  Abraham,  and 
by  many  other  figures  which  Cyprian  there  re- 
hearseth. 

And  now  when  Christ  is  come,  and  hath  ac- 
complished that  sacrifice,  the  same  is  figured, 
signified,  and  represented  unto  us  by  that  bread 
and  wine,  which  faithful  people  receive  daily  in 
the  holy  communion:  wherein  like  as  with  their 
mouths  carnally  they  eat  the  bread  and  drink 
the  wine  ;  so  by  their  faith  spiritually  they  eat 
Christ's  very  flesh,  and  drink  his  very  blood. 
And  hereby  it  appeareth  that  St.  Cyprian  clearly 
affirmeth  the  most  true  doctrine,  and  is  wholly 
upon  our  side.  And  against  the  Papists  he 
teacheth  most  plainly,  that  the  communion 
ought  to  be  received  of  ^11  men  under  both  the 


IX    HIS    HOLY    SUPPER.  173 

kinds,  and  that  Christ  called  bread  his  body  and 
wine  his  blood,  and  that  there  is  no  transub- 
stantiation,  but  that  bread  remaineth  there  as  a 
figure  to  represent  Christ's  body,  and  wine  to 
represent  his  blood  ;  and  that  those  which  be 
not  the  lively  members  of  Christ,  do  eat  the 
bread  and  drink  the  wine,  and  be  nourished  by 
them,  but  the  very  flesh  and  blood  of  Christ 
they  neither  eat  nor  drink. 

Thus  have  you  heard  declared  the  mind  of 
Cyprian. 

But  Hilarius  (think  they)  is  plainest  for  them  The  answer 

toHiIarius8 

m  this  matter,  whose  words  they  translate  thus:  aeTrinitate. 
**  If  the  word  was  made  verily  flesh,  and  we  ve- 
rily receive  the  word  being  flesh  in  our  Lord's 
meat,  how  shall  not  Christ  be  thought  to  dwell 
naturally  in  us  ?  who,  being  born  man,  hath 
taken  unto  him  the  nature  of  our  flesh,  that  can- 
not be  severed,  and  hath  put  together  the  nature 
of  his  flesh  to  the  nature  of  his  eternity,  under 
the  sacrament  of  the  communion  of  his  flesh  unto 
us.  For  so  we  be  all  one,  because  the  Father 
is  in  Christ,  and  Christ  in  us.  Wherefore  who- 
soever will  deny  the  Father  to  be  naturally  in 
Christ,  he  must  deny  first  either  himself  to  be 
naturally  in  Christ,  or  Christ  to  be  naturally  in 
him.  For  the  being  of  the  Father  in  Christ,  and 
the  being  of  Christ  in  us,  maketh  us  to  be  one 
in  them.  And  therefore  if  Christ  have  taken 
verily  the  flesh  of  our  body,  and  the  man  that    . 


174  OF    THE -PRESENCE    OF    CHRIST 

was  verily  born  of  the  Virgin  Mary  is  Christ, 
and  also  we  receive  under  the  true  mystery  the 
flesh  of  his  body,  by  means  whereof  we  shall  be 
one,  (for  the  Father  is  in  Christ,  and  Christ  in 
us,)  how  shall  that  be  called  the  unity  of  will, 
when  the  natural  property,  brought  to  pass  by 
the  sacrament,  is  the  sacrament  of  unity  ?" 

Thus  do  the  Papists  (the  adversaries  of  God's 
word  and  of  his  truth)  allege  the  authority  of  Hila- 
rius,  either  perversely  and  purposely,  as  it  seem- 
eth,  untruly  citing  him,  and  wresting  his  words 
to  their  purpose,  or  else  not  truly  understanding 
him.  For  although  he  saith  that  Christ  is  natu- 
rally in  us,  yet  he  saith  also  that  we  be  naturally 
in  him.  And  nevertheless  in  so  saying,  he  meant 
not  of  the  natural  and  corporal  presence  of  the 
substance  of  Christ's  body  and  of  ours ;  for  as 
our  bodies  be  not  after  that  sort  within  his  body, 
so  it  is  not  his  body  after  that  sort  within  our 
bodies ;  but  he  meant  that  Christ  in  his  incarna- 
tion received  of  us  a  mortal  nature,  and  united 
the  same  unto  his  divinity,  and  so  be  we  natu- 
rally in  him.  And  the  sacraments  of  baptism 
and  of  his  holy  supper,  (if  we  rightly  use  the 
same,)  do  most  assuredly  certify  us,  that  we  be 
partakers  of  his  godly  nature,  having  given  unto 
us  by  him  immortality  and  life  everlasting,  and 
so  is  Christ  naturally  in  us.  And  so  be  we  one 
with  Christ,  and  Christ  with  us,  not  only  in  will 
and  mind,  but  also  in  very  natural  properties. 


IN    HIS    HOLY    SUPPER.  175 

And  so  concludeth  Hilariiis  against  Arius,  that 
Christ  is  one  with  his  Father,  not  in  purpose  and 
will  only,  but  also  in  very  nature.  And  as  the 
union  between  Christ  and  us  in  baptism  is  spi- 
ritual, and  requireth  no  real  and  corporal  pre- 
sence ;  so  likewise  our  union  with  Christ  in  his 
holy  supper  is  spiritual,  and  therefore  requireth 
no  real  and  corporal  presence.  And  therefore 
Hilarius,  speaking  there  of  both  the  sacraments, 
maketh  no  difference  between  our  union  with 
Christ  in  baptism,  and  our  union  with  him  in  his 
holy  supper;  and  saith  further,  that  as  Christ 
is  in  us,  so  be  we  in  him;  which  the  Papists 
cannot  understand  corporally  and  really,  except 
they  will  say,  that  all  our  bodies  be  corporally 
within  Christ's  body.  Thus  is  Hilarius  answered 
unto  both  plainly  and  shortly. 

And  this  answer  to  Hilarius  will  serve  also  The  answer 
unto  Cyril,  whom  they  allege  to  speak  after  the 
same  sort  that  Hilarius  doth,  that  Christ  is  na- 
turally in  us.  The  words  which  they  recite  be 
these  :  *'  We  deny  not,"  saith  Cyril  against  the 
heretick,  "  but  we  be  spiritually  joined  to  Christ 
by  faith  and  sincere  charity ;  but  that  we  should 
have  no  manner  of  conjunction  in  our  flesh  with 
Christ,  that  we  utterly  deny,  and  think  it  utterly 
discrepant  from  God's  holy  Scriptures.  For  who 
doubteth,  that  Christ  is  so  the  vine  tree,  and  we 
so  the  branches,  as  we  get  thence  our  life.  Hear 
what  St.  Paul  saith,  '  We  be  all  one  body  with   . 


17G  OF    THE    PRESENCE    OF    CHRIST 

Christ ;  for  though  we  be  many,  we  be  one  in 
him.'  All  we  participate  in  one  food.  Thinketh 
this  heretick  that  we  know  not  the  strength  and 
virtue  of  the  mystical  benediction  ?  which,  when 
it  is  made  in  us,  doth  it  not  make  Christ,  by 
communication  of  his  flesh,  to  dwell  corporally 
in  us  ?  Why  be  the  members  of  faithful  men's 
bodies  called  the  members  of  Christ  ?  *  Know 
you  not,  (saith  St.  Paul,)  that  your  members  be 
the  members  of  Christ  ?  And  shall  I  make  the 
members  of  Christ  parts  of  the  whore's  body  ? 
God  forbid.'  And  our  Saviour  also  saith,  *  He 
that  eateth  my  flesh,  and  drinketh  my  blood, 
dwelleth  in  me,  and  I  in  him.'" 

Although  in  these  words  Cyril  doth  say,  that 
Christ  doth  dwell  corporally  in  us,  when  we  re- 
ceive the  mystical  benediction ;  yet  he  neither 
saith  that  Christ  dwelleth  corporally  in  the  bread, 
nor  that  he  dwelleth  in  us  corporally  only  at 
such  times  as  we  receive  the  sacrament,  nor  that 
he  dwelleth  in  us,  and  not  we  in  him ;  but  he 
saith  as  well,  that  we  dwell  in  him,  as  that  he 
dwelleth  in  us.  Which  dwelling  is  neither  cor- 
poral nor  local,  but  an  heavenly,  spiritual,  and 
supernatural  dwelling,  whereby,  so  long  as  we 
dwell  in  him,  and  he  in  us,  we  have  by  him  ever- 
lasting life.  And  therefore  Cyril  saith,  in  the 
same  place,  that  Christ  is  the  vine,  and  we  the 
branches,  because  that  by  him  we  have  life. 
For  as  the  branches  receive  life  and  nourishment 


I>J    HIS    HOLY    SUPPER.  177 

of  the  body  of  the  vme,  so  receive  we  by  him  the 
natural  property  of  his  body,  which  is  life  and 
immortality ;  and  by  that  means  we,  being  his 
members,  do  live,  and  are  spiritually  nourished. 
And  this  meant  Cyril  by  this  word  corporally, 
when  he  saith,  that  Christ  dwelleth  corporally  in 
us.  And  the  same  meant  also  St.  Hilarius  by 
this  word  naturally,  when  he  said  that  Christ 
dwelleth  naturally  in  us.  And  as  St.  Paul,  when 
he  said  that  in  Christ  dwelleth  the  fulJ  divinity 
corporally,  by  this  word  corporally,  he  meant  not 
that  the  divinity  is  a  body,  and  so  by  that  body 
dwelleth  bodily  in  Christ.  But  by  this  word 
corporally,  he  meant  that  the  divinity  is  not  in 
Christ  accidentally,  lightly,  and  slenderly,  but 
substantially  and  perfectly,  with  all  his  might 
and  power:  so  that  Christ  was  not  only  a  mortal 
man,  to  suffer  for  us ;  but  also  he  was  immortal 
God,  able  to  redeem  us.  So  St.  Cyril,  when  he 
said  that  Christ  is  in  us  corporally,  he  meant 
that  we  have  him  in  us,  not  lightly  and  to  small 
effect  and  purpose,  but  that  we  have  him  in  us 
substantially,  pithily,  and  effectually,  in  such 
wise  that  we  have  by  him  redemption  and  ever- 
lastinof  life.  And  this  I  suck  not  out  of  mine 
own  fingers,  but  have  it  of  Cyril's  own  express 
words,  where  he  saith,  '*  A  little  benediction 
draweth  the  whole  man  to  God,  and  filleth  him 
with  his  grace ;  and  after  this  manner  Christ 

N 


178  OF    THE    PRESENCE    OF    CHRIST 

dwelleth  in  us,  and  we  in  Christ  \"  But  as  for 
corporal  eating  and  drinking  with  our  mouths, 
and  digesting  with  our  bodies,  Cyril  never  meant 
that  Christ  doth  so  dwell  in  us,  as  he  plainly 
declareth. 

**  Our  sacrament,"  saith  he^  "  doth  not  affirm 
the  eating  of  a  man,  drawing  wickedly  Christian 
people  to  hgtve  gross  imaginations  and  carnal 
fantasies  of  such  things  as  be  fine  and  pure,  and 
received  only  with  a  sincere  faith.  But  as  two 
waxes  that  be  molten  and  put  together,  they 
close  so  in  one,  that  every  part  of  the  one  is 
joined  to  every  part  of  the  other :  even  so,  (saith 
Cyril  %)  he  that  receiveth  the  flesh  and  blood  of 
the  Lord,  must  needs  be  so  joined  with  Christ, 
that  Christ  must  be  in  him,  and  he  in  Christ." 
By  these  words  of  Cyril  appeareth  his  mind 
plainly,  that  we  may  not  grossly  and  rudely 
think  of  the  eating  of  Christ  with  our  mouths, 
but  with  our  faith,  by  which  eating,  although  he 
be  absent  hence  bodily,  and  be  in  the  eternal 
life  and  glory  with  his  Father,  yet  we  be  made 
partakers  of  his  nature,  to  be  immortal  and  have 
eternal  life  and  glory  with  him.  And  thus  is 
declared  the  mind  as  well  of  Cyril  as  of  Hila- 
rius.  And  here  may  be  well  enough  passed  over 
Basiiius,     Basilius,    Greoorius  Nvssenus,    and  Gres^orius 

Nyssemis,  ,  J  '  O 

arid  Nazian-  Nazianzcnus,  partly  because  thev  speak  little  of 

^  In  Johan.  lib.  4.  cap.  17.  ''  Ai>athematismo.  11, 

*  In  Johan.  lib.  4.  cap.  1 7. 


IN    HIS    HOLY    SUPPER.  179 

this  matter,  and  because  they  may  be  easily  an- 
swered unto,  by  that  which  is  before  declared 
and  often  repeated,  which  is,  that  a  figure  hath 
the  name  of  the  thing  whereof  it  is  the  figure, 
and  therefore  of  the  figure  may  be  spoken  the 
same  thing  that  may  be  spoken  of  the  thing  it- 
self. And  as  concerning  the  eating  of  Christ's 
flesh  and  drinking  of  his  blood,  they  spake  of 
the  spiritual  eating  and  drinking  thereof  by  faith, 
and  not  of  corporal  eating  and  drinking  with  the 
mouth  and  teeth. 

Likewise  Eusebius  Emissenus  is  shortly  an-  The  answer 

to  Einisse- 

swered  unto ;  for  he  speaketh  not  of  any  real  and  n«s- 
corporal  conversion  of  bread  and  wine  into 
Christ's  body  and  blood,  nor  of  any  corporal 
and  real  eating  and  drinking  of  the  same,  but  he 
speaketh  of  a  sacramental  conversion  of  bread 
and  wine,  and  of  a  spiritual  eating  and  drinking 
of  the  body  and  blood.  After  which  sort, 
Christ  is  as  well  present  in  baptism  (as  the  same 
Eusebius  plainly  there  declareth)  as  he  is  in  the 
Lord's  table :  which  is  not  carnally  and  corpo- 
rally, but  by  faith,  and  spiritually.  But  of  this 
author  is  spoken  before  more  at  large  in  the 
matter  of  Transubstantiation. 

And  now  I  will  come  to  the  saying  of  St.  Am-  The  answer 

''        '-'  to  Ainbio- 

brose,  which  is  always  in  their  mouths.     Before  s'«s'ie;.i- 
the  consecration,  saith  he,  (as  they  allege,)  it  is  '*''•»•  ti'p.4. 
bread ;  but  after  the  words  of  consecration  it  is 

N  2 


tiun. 


180  OF    THE    PRESENCE    OF    CHRIST 

the  body  of  Christ.     For  answer  hereunto,   it 
must  be  first  known  what  consecration  is. 
Consecra-        Cousccration  is  the  separation  of  any  thing 
from  a  profane  and  worldly  use  unto  a  spiritual 
and  godly  use. 

And  therefore  when  usual  and  common  water 
is  taken  from  other  uses,  and  put  to  the  use  of 
baptism  in  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost,  then  it  may  rightly 
be  called  consecrated  water,  that  is  to  say,  wa- 
ter put  to  an  holy  use.  Even  so  when  common 
bread  and  wine  be  taken  and  severed  from  other 
bread  and  wine,  to  the  use  of  the  holy  commu- 
nion, that  portion  of  bread  and  wine,  although  it 
be  of  the  same  substance  that  the  other  is  from 
the  which  it  is  severed,  yet  it  is  now  called  con- 
secrated or  holy  bread  and  holy  wine.  Not  that 
the  bread  and  wine  have  or  can  have  any  holi- 
ness in  them,  but  that  they  be  used  to  an  holy 
work,  and  represent  holy  and  godly  things. 

And  therefore  St.  Dionyse^  calieth  the  bread 
holy  bread,  and  the  cup  an  holy  cup,  as  soon  as 
they  be  set  upon  the  altar  to  the  use  of  the  holy 
communion. 

But  specially  they  may  be  called  holy  and 
consecrated,  when  they  be  separated  to  that  holy 
use  by  Christ's  own  words,  which  he  spake  for 
that  purpose,  saying  of  the  bread,  "  This  is  my 

*  De  Ecci.  Hierar.  cap.  3. 


IN    Ills    HOLY    SUPPER.  181 

body*';"  and  of  the  wine,  "  This  is  my  blood"/' 
So  that  commonly  the  authors,  before  those 
words  be  spoken,  do  take  the  bread  and  wine 
but  as  other  common  bread  and  wine  ;  but  after 
those  words  be  pronounced  over  them,  then  they 
take  them  for  consecrated  and  holy  bread  and 
wine.  Not  that  the  bread  and  wine  can  be  par- 
takers of  any  holiness  or  godliness,  or  can  be  the 
body  and  blood  of  Christ ;  but  that  they  repre- 
sent the  very  body  and  blood  of  Christ,  and  the 
holy  food  and  nourishment  which  we  have  by 
him.  And  so  they  be  called  by  the  names  of 
the  body  and  blood  of  Christ,  as  the  sign,  token, 
and  figure  is  called  by  the  name  of  the  very 
thing  which  it  sheweth  and  signifieth.  And 
therefore  as  St.  Ambrose,  in  the  words  before 
cited  by  the  adversaries,  saith,  that  before  the 
consecration  it  is  bread,  and  after  the  consecra- 
tion it  is  Christ's  body :  so  in  other  places  he 
doth  more  plainly  set  forth  his  meaning,  saying 
these  words  :  "  Before  the  benediction  of  the 
heavenly  words,  it  is  called  another  kind  of 
thing;  but,  after  the  consecration,  is  signified 
the  body  of  Christ.  Likewise  before  the  conse- 
cration, it  is  called  another  thing;  but,  after  the 
consecration,  it  is  named  the  blood  of  Christ ''." 
And  again  he  saith :   ''  When  1  treated  of  the 

""  Matt.  xxvi.     Matt.  xiv.  "    Luke  xxii. 

"•  De  his  qui  mysteriis  initiantuv  cap.  ult. 


182  OF    THE    PRESENCE    OF    CHRIST 

sacraments,  I  told  you,  that  that  thing  which  is 
offered  before  the  words  of  Christ,  is  called 
bread ;  but  when  the  words  of  Christ  be  pro- 
nounced, then  it  is  not  called  bread,  but  it  is 
called  by  the  name  of  Christ's  body\" 

By  which  words  of  St.  Ambrose,  it  appeareth 
plainly,  that  the  bread  is  called  by  the  name  of 
Christ's  body  after  the  consecration;  and  al- 
though it  be  still  bread,  yet  after  consecration  it 
is  dignified  by  the  name  of  the  thing  which  it 
representeth,  as  at  length  is  declared  before  in 
'  the  process  of  Transubstantiation,  and  specially 
in  the  words  of  Theodoretus. 

And  as  the  bread  is  a  corporal  meat,  and  cor- 
porally eaten,  so,  saith  St.  Ambrose ^  is  the  body 
of  Christ  a  spiritual  meat,  and  spiritually  eaten, 
and  that  requireth  no  corporal  presence. 
The  answer      Now  Ict  US  cxamiuc  St.  John  Chrysostome, 

lo  Chrysos-        i  •  ^ 

lomas.  who,  m  sound  of  words,  maketh  most  for  the  ad- 
versaries of  the  truth  :  but  they  that  be  familiar 
and  acquainted  with  Chrysostome's  manner  of 
speaking,  how  in  all  his  writings  he  is  full  of  al- 
lusions, schemes,  tropes,  and  figures,  shall  soon 
perceive,  that  he  helpeth  nothing  their  purposes, 
as  it  shall  well  appear  by  the  discussing  of  those 
places,  which  the  Papists  do  allege  of  him ;  which 
be  specially  two :  One  is  Li  Sermont  de  Eucha- 
ristia  in  Encceniis ;  and  the  other  is,  De  Proditione 

•  De  sacramentis,  lib.  5.  cap.  4.  '  Ibid.  lib.  6.  cap.  1. 


IN    IHS    HOLY    SUPPER.  183 

JudcE.  And  as  touching  the  first,  no  man  can 
speak  more  plainly  against  them  than  St.  John 
Chrysostome  speaketh  in  that  sermon.  Where- 
fore it  is  to  be  wondered  why  they  should  allege 
him  for  their  party,  unless  they  be  so  blind  in 
their  opinion  that  they  can  see  nothing,  nor  dis- 
cern what  maketh  for  them,  nor  what  against 
them.  For  there  he  hath  these  words  :  "  When 
you  come  to  these  mysteries,  (speaking  of  the 
Lord's  board  and  holy  communion,)  do  not  think 
that  you  receive  by  a  man  the  body  of  God," 
meaning  of  Christ  ^  These  be  St.  John  Chry- 
sostome's  own  words  in  that  place. 

Then  if  we  receive  not  the  body  of  Christ  at 
the  hands  of  a  man.  Ergo,  the  body  of  Christ  is 
not  really,  corporally,  and  naturally  in  the  sacra- 
ment, and  so  given  to  us  by  the  priest.  And 
then  it  followeth  that  all  the  Papists  be  liars,  be- 
cause they  feign  and  teach  the  contrary. 

But  this  place  of  Chrysostome  is  touched  be- 
fore more  at  length  in  answering  to  the  Papists' 
Transubstantiation. 

Wherefore  now  shall  be  answered  the  other 
place'',  which  they  allege  of  Chrysostome  in 
these  words  :  **  Here  he  is  present  in  the  sacra- 
ment and  doth  consecrate,  which  garnished  the 
table  at  the  maundy  or  last  supper.     For  it  is 


^  In  sermone  de  Eiicharistia  in  Encaeniis. 
^  De  proditione  Judae. 


184  OF    THE    PRESENCE    OF    CHRIST 

not  man,  which  maketh  of  the  bread  and  wine, 
being  set  forth  to  be  consecrated,  the  body  and 
blood  of  Christ ;  but  it  is  Christ  himself  (which 
for  us  is  crucified)  that  maketh  himself  to  be 
there  present.  The  words  are  uttered  and  pro- 
nounced by  the  mouth  of  the  priest,  but  the  con- 
secration is  by  the  virtue,  might,  and  grace  of 
God  himself :  and  as  this  saying  of  God,  '  In- 
crease, be  multiplied,  and  fill  the  earth  V  once 
spoken  by  God,  took  always  effect  towards  ge- 
neration :  even  so  the  saying  of  Christ,  '  This 
is  my  body  ^'  being  but  once  spoken,  doth 
throughout  all  churches  to  this  present,  and  shall 
to  his  last  coming,  give  force  and  strength  to 
this  sacrifice  o" 

Thus  far  they  rehearse  of  Chrysostome's  words. 
Which  words,  although  they  sound  much  for 
their  purpose,  yet  if  they  be  thoroughly  consi- 
dered, and  conferred  with  other  places  of  the 
same  author,  it  shall  well  appear,  that  he  meant 
nothing  less  than  that  Christ's  body  should  be 
corporally  and  naturally  present  in  the  bread 
and  wine ;  but  that  in  such  sort  he  is  in  heaven 
only,  and  in  our  minds  by  faith  we  ascend  up 
into  heaven,  to  eat  him  there,  although  sacra- 
mentally  as  in  a  sign  and  figure,  he  be  in  the 
bread  and  wine,  and  so  is  he  also  in  the  water  of 
baptism ;   and  in  them  that  rightly  receive  the 

'  Gen.  i.  *"  Matt.  xxvi.    Matt,  xiv,    Luke  xxii. 


IN    HIS    HOLY    SUPPER.  185 

bread  and  wine,  he  is  in  a  much  more  perfection 
than  corporally,  which  should  avail  them  no- 
thing ;  but  in  them  he  is  spiritually  with  his 
divine  power,  giving  them  eternal  life. 

And  as  in  the  first  creation  of  the  world  all 
living  creatures  had  their  first  life  by  God's  only 
word ;  for  God  only  spake  his  word,  and  all 
things  were  created  by  and  by  accordingly; 
and  after  their  creation  he  spake  these  words, 
''  Increase  and  multiply ' ;"  and,  by  the  virtue  of 
those  words,  all  things  have  gendered  and  in- 
creased ever  since  that  time  :  even  so  after  that 
Christ  said,  "  Eat,  this  is  my  body,  and  drink, 
this  is  my  blood,  do  this  hereafter  in  remem- 
brance of  me"' ;"  by  virtue  of  these  words,  and 
not  by  virtue  of  any  man,  the  bread  and  wine  be 
so  consecrated,  that  whosoever  with  a  lively  faith 
doth  eat  that  bread  and  drink  that  wine,  doth 
spiritually  eat,  drink,  and  feed  upon  Christ,  sit- 
ting in  heaven  with  his  Father.  And  this  is  the 
whole  meaning  of  St.  Chrysostome. 

And  therefore  doth  he  so  often  say,  that  we 
receive  Christ  in  baptism  ;  and  when  he  hath 
spoken  of  the  receiving  of  him  in  the  holy  Com- 
munion, by  and  by  he  speaketh  of  the  receiving 
of  him  in  baptism,  without  declaring  any  diver- 
sity of  his  presence  in  the  one,  from  his  presence 
in  the  other. 

'  Gen.  i.  "  Matt.  xxvi.     Mark  xiv.     Luke  xxii. 


186  OF    THE    PRESENCE    OF    CHRIST 

He  saith  also  in  many  places ",  **  That  we  as- 
cend into  heaven,  and  do  eat  Christ  sitting  there 
above." 

And  wh^re  St.  Chrysostome  and  other  authors 
do  speak  of  the  wonderful  operation  of  God  in 
his  sacraments,  passing  all  man's  wit,  senses, 
and  reason,  he  meaneth  not  of  the  working  of 
God  in  the  water,  bread,  and  wine,  but  of  the 
marvellous  working  of  God  in  the  hearts  of  them 
that  receive  the  sacraments,  secretly,  inwardly, 
and  spiritually  transforming  them ;  renewing, 
feeding,  comforting,  and  nourishing  them  with 
his  flesh  and  blood,  through  his  most  Holy  Spi- 
rit, the  same  flesh  and  blood  still  remaining  in 
heaven. 

Thus  is  this  place  of  Chrysostome  sufficiently 
answered  unto  ;  and  if  any  man  require  any 
more,  then  let  him  look  what  is  recited  of  the 
same  author  before,  in  the  matter  of  Transub- 
stantiation* 
Si'oX  Yet  furthermore  they  bring  for  them  Theophi- 
Mar'kx'iv.  lus  Alcxaudriuus,  who  (as  they  allege)  saith 
thus :  '*  Christ  giving  thanks  did  break,  (which 
also  we  do,)  adding  thereto  prayer:  And  he 
gave  unto  them,  saying,  '  Take,  this  is  my 
body  ;'  this  that  I  do  now  give,  and  that  which 
ye  now  do  take.  For  the  bread  is  not  a  figure 
only  of  Christ's  body,  but  it  is  changed  into  the 

"  Ad  populum  Antiochetium,  horn.  61.  et  in  Joan.  horn.  45. 


IN    HIS    HOLT    SUPPER.  187 

very  body  of  Christ ;  for  Christ  saith,  *  The 
bread  which  I  will  give  you,  is  my  flesh  °.'  Ne- 
vertheless the  flesh  of  Christ  is  not  seen  for  our 
weakness,  but  bread  and  wine  are  familiar  unto 
us.  And  surely  if  we  should  visibly  see  flesh 
and  blood,  we  could  not  abide  it.  And  there- 
fore our  Lord,  bearing  with  our  weakness,  doth 
retain  and  keep  the  form  and  appearance  of 
bread  and  wine ;  but  he  doth  turn  the  very 
bread  and  wine  into  the  very  flesh  and  blood  of 
Christ." 

These  be  the  words  which  the  Papists  do  cite 
out  of  Theophilus  upon  the  Gospel  of  St.  Mark. 
But  by  this  one  place  it  appeareth  evidently, 
either  how  negligent  the  Papists  be  in  searching 
out  and  examining  the  sayings  of  the  authors, 
which  they  allege  for  their  purpose ;  or  else  how 
false  and  deceitful  they  be,  which  willingly  and 
wittingly  have  made  in  this  one  place,  and,  as  it 
were  with  one  breath,  two  loud  and  shameful 
lies. 

The  first  is,  that  because  they  would  give  the 
more  authority  to  the  words  by  them  alleged, 
they  (like  false  apothecaries  that  sell  quid  pro  quo) 
falsify  the  author's  name,  fathering  such  sayings 
upon  Theophilus  Alexandrinus,  an  old  and  an- 
cient author,  which  were  indeed  none  of  his 
words,  but  were  the  words  of  Theophylactus, 


John 


188  OF    THE    PRESENCE    OF    CHRIST 

who  was  many  years  after  Theophilus  Alexan- 
drinus.  But  such  hath  ever  been  the  Papistical 
subtleties,  to  set  forth  their  own  inventions, 
dreams,  and  lies,  under  the  name  of  antiquity  and 
ancient  authors. 

The  second  lie  or  falsehood  is,  that  they  falsify 
the  author's  words  and  meaning,  subverting  the 
truth  of  his  doctrine.  For  where  Theopliylactus 
(according  to  the  Catholick  doctr'ine  of  ancient 
authors)  saith,  that  Almighty  God,  condescend- 
ing to  our  infirmity,  reserveth  the  kind  of  bread 
and  wine^  and  yet  turneth  them  into  the  virtue  of 
Christ's  flesh  and  blood,  they  say  that  he  re- 
serveth the  forms  and  appearances  of  bread  and 
wine,  and  turneth  them  into  the  verity  of  his 
flesh  and  blood,  so  turning  and  altering  kinds 
into  forms  and  appearances,  and  virtue  into  ve- 
rity, that  of  the  virtue  of  the  flesh  and  blood  they 
make  the  verity  of  his  flesh  and  blood.  And 
thus  have  they  falsified  as  well  the  name  as  the 
words  of  TheophylactuSj  turning  verity  into  plain 
and  flat  falsity. 

But  to  set  forth  plainly  the  meaning  of  Theo- 
pliylactus in  this  matter :  As  hot  and  burning  iron 
is  iron  still,  and  yet  hath  the  force  of  fire ;  and 
as  the  flesh  of  Christ,  still  remaining  flesh,  giv- 
eth  life,  as  the  flesh  of  him  that  is  God  :  so  the 
sacramental  bread  and  wine  remain  still  in  their 
proper  kinds;  and  yet  to  them  that  worthily  eat 
and  drink  them,  they  be  turned  not  into  the  cor- 


IN    HIS    HOLY    SUPPER.  189 

poral  presence,  but  into  the  virtue  of  Christ's 
flesh  and  blood. 

And  although  Theophylactus  spake  of  the  eat- 
ing of  the  very  body  of  Christ,  and  the  drinking 
of  his  very  bloody,  (and  not  only  of  the  figures  of 
them,)  and  of  the  conversion  of  the  bread  and 
wine  into  the  body  and  blood  of  Christ,  yet  he 
meaneth  not  of  a  gross,  carnal,  corporal,  and 
sensible  conversion  of  the  bread  and  wine,  nor 
of  a  like  eating  and  drinking  of  his  flesh  and 
blood  ;  for  so  not  only  our  stomachs  would  yearn 
and  our  hearts  abhor  to  eat  his  flesh  and  to  drink 
his  blood ;  but  also  such  eating  and  drinking 
could  nothing  profit  and  avail  us  :  but  he  spake 
of  the  celestial  and  spiritual  eating  of  Christ, 
and  of  a  sacramental  conversion  of  the  bread, 
calling  the  bread  not  only  a  figure,  but  also  the 
body  of  Christ,  giving  us  by  those  words  to  un- 
derstand, that  in  the  sacrament  we  not  only  eat 
corporally  the  bread,  which  is  a  sacrament  and 
figure  of  Christ's  body ;  but  spiritually  we  eat 
also  his  very  body,  and  drink  his  very  blood. 
And  this  doctrine  of  Theophylactus  is  both  true, 
godly,  and  comfortable. 

Besides  this  our  adversaries  do  allege  St.  Je-  Tiie  answer 

*^  to  Hierony- 

rome,  upon  the  Epistle  Ad  Titiim,  that  there  is  ^'j;?^*;'^7 
as   great  diflTerence  between  the  loaves  called'^'"""- 
panes  'propositionis,  and  the  body  of  Christ,  as 
there  is  between  a  shadow  of  a  body,  and  the 
body  itself,  and  as  there  is  between  an  image  • 


190  OF    THE    PRESENCE    OF    CHRIST 

and  the  thing  itself,  and  between  an  example  of 
things  to  come  and  the  things  that  be  prefigured 
by  them." 

These  words  of  St.  Jerome,  truly  understood, 
serve  nothing  for  the  intent  of  the  Papists.  For 
he  meant  that  the  shew-bread  of  the  law  was 
but  a  dark  shadow  of  Christ  to  come ;  but  the 
sacrament  of  Christ's  body  is  a  clear  testimony 
that  Christ  is  already  come,  and  that  he  hath 
performed  that  which  was  promised,  and  doth 
presently  comfort  and  feed  us  spiritually  with 
his  precious  body  and  blood,  notwithstanding 
that  corporally  he  is  ascended  into  heaven. 
Augustinus,      And  the  same  is  to  be  answered  unto  all  that 

Serlulius, 

Leo  Ful-    tjjg  adversaries  brinof  of  St.  Auorustine,  Sedulius, 

gentius.Cas-  "  o  '  ? 

Gregorius  ^^^*  Fulgcutius,  Cassiodorus,  Gregorius,  and 
others,  concerning  the  eating  of  Christ  in  the 
sacrament. 

Which  thing  cannot  be  understood  plainly  as 
the  words  sound,  but  figuratively  and  spiritually, 
as  before  is  sufficiently  proved,  and  hereafter 
shall  be  more  fully  declared  in  the  fourth  part 
of  this  book. 

But  here  John  Damascene  ^  may  in  no  wise 
be  passed  over,  whom  for  his  authority  the  ad- 
versaries of  Christ's  true  natural  body  do  reckon 
as  a  stout  champion  sufficient  to  defend  all  the 
whole  matter  alone.     But  neither  is  the  autho- 

"  Damascenus  de  fide  orth.  lib.  4.  cap.  14. 


IN    HIS    HOLT    SUPPER.  191 

rity  of  Damascene  so  great,  that  they  may  op- 
press us  thereby,  nor  his  words  so  plain  for 
them,  as  they  boast  and  untruly  pretend.  For 
he  is  but  a  young  new  author  in  the  respect  of 
those  which  we  have  brought  in  for  our  party. 
And  in  divers  points  he  varieth  from  the  most 
ancient  authors,  (if  he  mean  as  they  expound 
him,)  as  when  he  saith,  that  the  bread  and  wine 
be  not  figures,  which  all  the  old  authors  call 
figures,  and  that  the  bread  and  wine  consume 
not,  nor  be  voided  downward,  which  Origen  and 
St.  Augustine  affirm,  or  that  they  be  not  called 
the  examples  of  Christ's  body  after  the  consecra- 
tion, which  shall  manifestly  appear  false  by  the 
Liturgy  ascribed  unto  St.  Basil. 

And  moreover  the  said  Damascene  was  one 
of  the  bishop  of  Rome's  chief  proctors  against 
the  emperors,  and  as  it  were  his  right  hand,  to 
set  abroad  all  idolatry  by  his  own  hand-writing. 
And  therefore  if  he  lost  his  hand  (as  they  say  he 
did)  he  lost  it  by  God's  most  righteous  judg- 
ment, whatsoever  they  feign  and  fable  of  the 
miraculous  restitution  of  the  same.  And  yet 
whatsoever  the  said  Damascene  writeth  in  other 
matters,  surely  in  this  place  which  the  adversa- 
ries do  allege,  he  writeth  spiritually  and  godly, 
although  the  Papists  either  of  ignorance  mistake 
him,  or  else  willingly  wrest  him  and  writhe  him 
to  their  purpose,  clean  contrary  to  his  meaning. 

The  sum  of  Damascene's  doctrine  in  this  mat-   • 


192  OF    THE    PRESENCE    OF    CHRIST 

ter  is  this  :  that  as  Christ,  being  both  God  and 
man,  hath  in  him  two  natures ;  so  hath  he  two 
nativities,  one  eternal  and  the  other  temporal. 
And  so  likewise  we,  being  as  it  were  double  men, 
or  having  every  one  of  us  two  men  in  us,  the  new 
man  and  the  old  man,  the  spiritual  man  and  the 
carnal  man,  have  a  double  nativity :  one  of  our 
first  carnal  father,  Adam,  by  whom  as  by  ancient 
inheritance  cometh  unto  us  malediction  and 
everlasting  damnation;  and  the  other  of  our  hea- 
venly Adam,  that  is  to  say,  of  Christ,  by  whom 
we  be  made  heirs  of  celestial  benediction  and 
everlasting  glory  and  immortality. 

And  because  this  Adam  is  spiritual,  therefore 
our  generation  by  him  must  be  spiritual,  and  our 
feeding  must  be  likewise  spiritual.  And  our  spi- 
ritual generation  by  him  is  plainly  set  forth  in 
baptism,  and  our  spiritual  meat  and  food  is  set 
forth  in  the  holy  communion  and  supper  of  the 
Lord.  And  because  our  sights  be  so  feeble  that 
we  cannot  see  the  spiritual  water  wherewith  we 
be  washed  in  baptism,  nor  the  spiritual  meat 
wherewith  we  be  fed  at  the  Lord's  table ;  there- 
fore to  help  our  infirmities,  and  to  make  us  the 
better  to  see  the  same  with  a  pure  faith,  our  Sa- 
viour Christ  hath  set  forth  the  same  as  it  were 
before  our  eyes  by  sensible  signs  and  tokens, 
which  we  be  daily  used  and  accustomed  unto. 

And  because  the  common  custom  of  men  is  to 
wash  in  water,  therefore  our  spiritual  regenera- 


IN    HIS    HOLY    SUPPER.  103 

tion  in  Christ,  or  spiritual  washing  in  his  blood, 
is  declared  unto  us  in  baptism  by  water.  Like- 
wise our  spiritual  nourishment  and  feeding  in 
Christ,  is  set  before  our  eyes  by  bread  and  wine, 
because  they  be  meats  and  drinks  which  chiefly 
and  usually  we  be  fed  withal ;  that  as  they  feed 
the  body,  so  doth  Christ  with  his  flesh  and  blood 
spiritually  feed  the  soul. 

And  therefore  the  bread  and  wine  be  called 
examples  of  Christ's  flesh  and  blood,  and  also 
they  be  called  his  very  flesh  and  blood,  to  sig- 
nify unto  us  that  as  they  feed  us  carnally,  so  do 
they  admonish  us  that  Christ  with  his  flesh  and  , 

blood  doth  feed  us  spiritually  and  most  truly 
unto  everlasting  life.  And  as  Almighty  God  by 
his  most  mighty  word  and  his  Holy  Spirit  and 
infinite  power  brought  forth  all  creatures  in  the 
beginning,  and  ever  since  hath  preserved  them ; 
even  so  by  the  same  word  and  power  he  work- 
eth  in  us  from  time  to  time  this  marvellous  spiri- 
tual generation  and  wonderful  spiritual  nourish- 
ment and  feeding,  which  is  wrought  only  by 
God,  and  is  comprehended  and  received  of  us 
by  faith. 

And  as  bread  and  drink  by  natural  nourish- 
ment be  changed  into  a  man's  body,  and  yet  the 
body  is  not  changed,  but  the  same  that  it  was 
before ;  so  although  the  bread  and  wine  be  sa- 
cramentally  changed  into  Christ's  body,  yet  his 
body  is  the  same  and  in  the  same  place  that  it' 

o 


194        "  OF    THE    PRESENCE    OF    CHRIST 

was  before,  that  is  to  say,  in  heaven,  without 
any  alteration  of  the  same. 

And  the  bread  and  wine  be  not  so  changed 
into  the  flesh  and  blood  of  Christ,  that  they  be 
made  one  nature,  but  they  remain  still  distinct 
in  nature,  so  that  the  bread  in  itself  is  not  his 
flesh,  and  the  wine  his  blood,  but  unto  them 
that  worthily  eat  and  drink  the  bread  and  wine, 
to  them  the  bread  and  wine  be  his  flesh  and 
blood,  that  is  to  say,  by  things  natural  and  which 
they  be  accustomed  unto,  they  be  exalted  unto 
things  above  nature.  For  the  sacramental  bread 
and  wine  be  not  bare  and  naked  figures,  but  so 
pithy  and  efficacious,  that  whosoever  worthily 
eateth  them,  eateth  spiritually  Christ's  flesh  and 
blood,  and  hath  by  them  everlasting  life. 

Wherefore  whosoever  cometh  to  the  Lord's 
table,  must  come  with  all  humility,  fear,  reve- 
rence, and  purity  of  life,  as  to  receive  not  only 
bread  and  wine,  but  also  our  Saviour  Christ  both 
God  and  man,  with  all  his  benefits,  to  the  relief 
and  sustentation  both  of  their  bodies  and  souls. 

This  is  briefly  the  sum  and  true  meaning  of 
Damascene,  concerning  this  matter. 

Wherefore  they  that  gather  of  him  either  the 
natural  presence  of  Christ's  body  in  the  sacra- 
ments of  bread  and  wine,  or  the  adoration  of  the 
outward  and  visible  sacrament,  or  that  after  the 
consecration  there  remaineth  no  bread  nor  wine 
nor  other  substance^  but  only  the  substance  of 


IN    HIS    HOLY    SUPPER.  195 

the  body  and  blood  of  Christ;  either  they  under- 
stand not  Damascene,  or  else  of  wilful  froward- 
ness  they  will  not  understand  him;  which  rather 
seemeth  to  be  true,  by  such  collections  as  they 
have  unjustly  gathered  and  noted  out  of  him. 

For  although  he  say,  that  Christ  is  the  spiri- 
tual meat,  yet  as  in  baptism  the  Holy  Ghost  is 
not  in  the  water,  but  in  him  that  is  unfeignedly 
baptized;  so  Damascene  meant  not  that  Christ 
is  in  the  bread,  but  in  him  that  worthily  eateth 
the  bread. 

And  though  he  say,  that  the  bread  is  Christ's 
body,  and  the  wine  his  blood,  yet  he  meant  not 
that  the  bread  considered  in  itself,  or  the  wine 
in  itself  being  not  received,  is  his  flesh  and 
blood  ;  but  to  such  as  by  unfeigned  faith  wor- 
thily receive  the  bread  and  wine,  to  such  the 
bread  and  wine  are  called  by  Damascene  the 
body  and  blood  of  Christ,  because  that  such 
persons  through  the  working  of  the  Holy  Ghost 
be  so  knit  and  united  spiritually  to  Christ's  flesh 
and  blood,  and  to  his  divinity  also,  that  they  be 
fed  with  them  unto  everlasting  life. 

Furthermore  Damascene  saith  not  that  the  sa- 
crament should  be  worshipped  and  adored,  as 
the  Papists  term  it,  which  is  plain  idolatry,  but 
that  we  must  worship  Christ,  God  and  man. 
And  yet  we  may  not  worship  him  in  bread  and 
wine,  but  sitting  in  heaven  with  his  Father,  and 
being  spiritually  within  ourselves. 

o  2 


]J>6  OF    THE    PRESENCE    OF    CHRIST 

Nor  he  saith  not,  that  there  remaineth  no  bread 
nor  wine,  nor  none  other  substance,  but  only  the 
substance  of  the  body  and  blood  of  Christ ;  but 
he  saith  plainly,  that  as  a  burning  coal  is  not 
wood  only,  but  fire  and  wood  joined  together  ; 
so  the  bread  of  the  communion  is  not  bread 
only,  but  bread  joined  to  the  divinity.  But 
those  that  say,  that  there  is  none  other  substance 
but  the  substance  of  the  body  and  blood  of 
Christ,  do  not  only  deny  that  thepe  is  bread  and 
wine,  but  by  force  they  must  deny  also  that 
thexe  is  either  Christ's  divinity  or  his  soul.  For 
if  the  flesh  and  blood,  the  soul  and  divinity  of 
Christ  be  four  substances,  and  in  the  sacrament 
be  but  two  of  them,  that  is  to  say,  his  flesh  and 
blood,  then  where  be  his  soul  and  divinity?  And 
thus  these  men  divide  Jesus,  separating  his  divi- 
nity from  his  humanity:  of  whom  St.  John  saith, 
*'  Whosoever  divideth  Jesus,  is  not  of  God,  but 
he  is  Antichrist ''." 

And  moreover  these  men  do  so  separate 
Christ's  body  from  his  members  in  the  sacra- 
ment, that  they  leave  him  no  man's  body  at  all. 
For  as  Damascene  saith,  "  That  the  distinction 
of  members  pertain  so  much  to  the  nature  of  a 
man's  body,  that  where  there  is  no  such  distinc- 
tion, there  is  no  perfect  man's  body '."  But  by 
these  Papists'  doctrine,  there  is  no  such  distinc- 

'  1  John  iv.  ■■  In  libio  de  duabus  in  Christo  voluntatibus. 


IN    HIS    HOLY    SUPPER.  197 

tion  of  members  in  the  sacrament ;  for  either 
there  is  no  head,  feet,  hands,  arms,  legs,  mouth, 
eyes,  and  nose  at  all ;  or  else  all  is  head,  all  feet, 
all  hands,  all  arms,  all  legs,  all  mouth,  all  eyes, 
and  all  nose.  And  so  they  make  of  Christ's 
body  no  man's  body  at  all. 

Thus  being  confuted  the  Papists'  errors  as 
well  concerning  Transubstantiation,  as  the  real, 
corporal,  and  natural  presence  of  Christ  in  the 
sacrament,!  which  were  two  principal  points  pur- 
posed in  the  beginning  of  this  work  ;  now  it  is 
time  something  to  speak  of  the  third  error  of 
the  Papists,  which  is  concerning  the  eating  of 
Christ's  very  body  and  drinking  of  his  blood. 


THUS    ENDETH    TH-E    THIRD    BOOK. 


.'f 


THE  FOURTH  BOOK 


IS    OF   TUE 


PATING  AND  DRINKING  OF  THE  BODY  AND  BLOOD 


OUR  SAVIOUR  CHRIST. 


CHAP.    The  gross  error  of  the  Papists,  is  of  the  carnal 
eating  and  drinking  of  Christ's  flesh  and  blood 


I. 


Whether  ill        • ,  i  , , 

men  do  eat    With  OUr  mOUths. 

chrilt?"  For  they  say,  that  whosoever  eat  and  drink 
the  sacraments  of  bread  and  wine,  do  eat  and 
drink  also  with  their  mouths  Christ's  very  flesh 
and  blood,  be  they  never  so  ungodly  and  wicked 
persons.  But  Christ  himself  taught  clean  con- 
trary in  the  sixth  of  John,  that  we  eat  not  him 
carnally  with  our  mouths,  but  spiritually  with 
Thegodij  our  faith,  saying,  *' Verily,  verily  I  say  unto  you, 
Christ.  he  that  believeth  in  me,  hath  everlasting  life.  I 
am  the  bread  of  life.  Your  fathers  did  eat  manna 
in  the  wilderness,  and  died.  This  is  the  bread 
that  came  from  heaven,  that  whosoever  shall  eat 
thereof,  shall  not  die.  I  am  the  lively  bread  that 
came  from  heaven ;  if  any  man  eat  of  this  bread. 


OF    THE    EATING    AND    DRINKING,    &C.  ^^^ 

he  shall  live  for  ever.  And  the  bread  which  I 
will  give,  is  my  flesh,  which  I  will  give  for  the 
life  of  the  world." 

This  is  the  most  true  doctrine  of  our  Saviour 
Christ,  that  whosoever  eateth  him,  shall  have 
everlasting  life.  And  by  and  by  it  folio  we  th  in 
the  same  place  of  John  more  clearly :  "  Verily, 
verily  I  say  unto  you,  except  you  eat  the  flesh 
of  the  Son  of  man,  and  drink  his  blood,  you  shall 
not  have  life  in  you.  He  that  eateth  my  flesh 
and  drinketh  my  blood,  hath  life  everlasting,  and 
I  will  raise  him  again  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  Fa- 
ther 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  hea- 
ven, not  as  your  fathers  did  eat  manna,  and  are 
dead  ;  he  that  eateth  of  this  bread,  shall  live  for 
ever*." 

This  taught  our  Saviour  Christ  as  well  his 
disciples  as  the  Jews  at  Capernaum,  that  the 
eating  of  his  flesh  and  drinking  of  his  blood  was 
not  like  to  the  eating  of  manna.  For  both  good 
and  bad  did  eat  manna,  bmt  none  do  eat  his  flesh 
and  drink  his  blood,  but  they  have  everlasting 
life.     For  as  his  Father  dwelleth  in  him,  and  he 

*  John  vi. 


200  OF    THE    EATING    AND    DRINKING 

in  his  Father,  and  so  hath  life  by  his  Father :  so 
he  that  eateth  Christ's  flesh  and  drinketh  his 
blood,  dwelleth  in  Christ,  and  Christ  in  him, 
and  by  Christ  he  hath  eternal  life. 

What  need  we  any  other  witness,  when  Christ 
himself  doth  testify  the  matter  so  plainly,  that 
whosoever  eateth  his  flesh  and  drinketh  his 
blood,  hath  everlasting  life  ?  And  that  to  eat  his 
flesh  and  to  drink  his  blood,  is  to  believe  in  him? 
And  whosoever  believeth  in  him,  hath  everlast- 
ing life  ?  Whereof  it  followeth  necessarily,  that 
ungodly  persons,  being  limbs  of  the  devil,  do  not 
eat  Christ's  flesh  nor  drink  his  blood  :  except 
the  Papists  would  say,  that  such  have  everlast- 
ing life. 

But  as  the  devil  is  the  food  of  the  wicked, 
which  he  nourisheth  in  all  iniquity,  and  bringeth 
up  unto  everlasting  damnation :  so  is  Christ  the 
very  food  of  all  them  that  be  the  lively  members 
of  his  body,  and  them  he  nourisheth,  feedeth, 
bringeth  up,  and  cherisheth  unto  everlasting 
life. 
CHAP.  And  every  good  and  faithful  Christian  man 
feeleth  in  himself  how  he  feedeth  of  Christ,  eat- 


II. 


Sn^oV'^ii^g  his  flesh,   and  drinking  his  blood.     For  he 

flesb!and    putteth  thc  wholc  hope  and  trust  of  his  redemp- 

Lis"biood?   tion  and  salvation  in  that  only  sacrifice,  which 

Christ  made  upon  the  cross,   having  his  body 

there  broken-,  and  his  blood  there  shed  for  the 

remission  of  his  sins.     And  this  great  benefit  of 


CHAP. 
III. 


THE    BODY    AND    BLOOD    OF    CHRIST.  201 

Christ  the  faithful  man  earnestly  considereth  in 
his  mind,  cheweth  and  digesteth  it  with  the  sto- 
mach of  his  heart,  spiritually  receiving  Christ 
wholly  into  him,  and  giving  again  himself  wholly 
unto  Christ. 

And  this  is  the  eating  of  Christ's  flesh  and 
drinking  of  his  blood,  the  feeling  whereof  is  to 
every  man  the  feeling  how  he  eateth  and  drink- 
eth  Christ,  which  none  evil  man  nor  member  of 
the  devil  can  do. 

For  as  Christ  is  a  spiritual  meat,  so  is  he  spi- 
ritually eaten  and  digested  with  the  spiritual 

r»  1*1  •    •  ^  -I  ii'/>       Christ  is  not 

part  of  us,  and  giveth  us  spiritual  and  eternal  life,  eaten  with 
and  is  not  eaten,  swallowed,  and  digested  with  withVaith. 
our  teeth,  tongues,  throats,  and  bellies.  "  There- 
fore," saith  St.  Cyprian  ^  **  he  that  drinketh  of 
the  holy  cup,  remembering  this  benefit  of  God, 
is  more  thirsty  than  he  was  before.  And  lifting 
up  his  heart  unto  the  living  God,  is  taken  with 
such  a  singular  hunger  and  appetite,  that  he  ab- 
horreth  all  gaily  and  bitter  drinks  of  sin;  and  all 
savour  of  carnal  pleasure  is  to  him,  as  it  were, 
sharp  and  sour  vinegar.  And  the  sinner  being- 
converted,  receiving  the  holy  mysteries  of  the 
Lord's  Supper,  giveth  thanks  unto  God,  and 
boweth  down  his  head,  knowing  that  his  sins  be 
forgiven,  and  that  he  is  made  clean  and  perfect; 
and  his  soul  (which  God  hath  sanctified)  he  ren- 

''  Cyprianus  dc  cocna  Domini, 


202  OF   THE   EATING    AND    DRINKING 

dereth  to  God  again  as  a  faithful  pledge,  and 
then  he  glorieth  with  Paul,  and  rejoiceth,  saying, 
*  Now  it  is  not  1  that  live,  but  it  is  Christ  that 
liveth  within  me.'  These  things  be  practised 
and  used  among  faithful  people  ;  and  to  pure 
minds  the  eating  of  his  flesh  is  no  horror  but 
honour,  and  the  spirit  delighteth  in  the  drinking 
of  the  holy  and  sanctifying  blood.  And  doing 
this,  we  whet  not  our  teeth  to  bite,  but  with  pure 
faith  we  break,  the  holy  bread."  These  be  the 
words  of  Cyprian. 

And  according  unto  the  same,  St.  Austin  saith, 
*'  Prepare  not  thy  jaws,  but  thy  hearts"  And 
in  another  place"*,  (as  it  is  cited  of  him,)  he 
saith,  "  Why  dost  thou  prepare  thy  belly  and 
thy  teeth?  believe,  and  thou  hast  eaten."  But 
of  this  matter  is  sufficiently  spoken  before,  where 
it  is  proved,  that  to  eat  Christ's  flesh  and  drink 
his  blood  be  figurative  speeches. 
CHAP.  And  now  to  return  to  our  purpose,  that  only 
the  lively  members  of  Christ  do  eat  his  flesh  and 


IV. 


The  good 


Christ. 


oniyITt  drink  his  blood,  I  shall  bring  forth  many  other 
places  of  ancient  authors  before  not  mentioned. 
First,  Origen'  writeth  plainly  after  this  manner: 
"  The  word  was  made  flesh  and  very  meat,  which 
whoso  eateth,  shall  surely  live  for  ever ;  which 
no  evil  man  can  eat.     For  if  it  could  be  that  he 


•^  August,  de  verbis  Domini,  serm.  o3. 
*  In  Joan,  tract.  25,  ^  Origenes  in  Math.  cap.  15. 


THE    BODY    AND    BLOOD    OF    CHRIST.  203 

that  continueth  evil,  might  eat  the  word  made 
flesh,  seeing  that  he  is  the  word  and  bread  of 
life,  it  should  not  have  been  written,  *  Whoso- 
ever eateth  this  bread,  shall  live  for  ever.'" 
These  words  be  so  plain,  that  I  need  say  nothing 
for  the  more  clear  declaration  of  them.  Where- 
fore you  shall  hear  how  Cyprian  agreeth  with 
him.  Cyprian,  in  his  sermon  ascribed  unto  him 
of  the  Lord's  Supper  \  saith,  "  The  author  of 
this  tradition  said,  that  except  we  eat  his  flesh 
and  drink  his  blood,  we  should  have  no  life  in 
us ;  instructing  us  with  a  spiritual  lesson,  and 
opening  to  us  a  way  to  understand  so  privy  a 
thing,  that  we  should  know  that  the  eating  is 
our  dwelling  in  him,  and  our  drinking  is  as  it 
were  an  incorporation  in  him,  being  subject 
unto  him  in  obedience,  joined  unto  him  in  our 
wills,  and  united  in  our  affections.  The  eating 
therefore  of  this  flesh,  is  a  certain  hunger  and 
desire  to  dwell  in  him."  Thus  writeth  Cyprian 
of  the  eating  and  drinking  of  Christ.  And  a  little 
after  he  saith,  "  That  none  do  eat  of  this  lamb, 
but  such  as  be  true  Israelites,  that  is  to  say, 
pure  Christian  men,  without  colour  or  dissimu- 
lation." 

And  AthanasiusS  speaking  of  the  eating  of 
Christ's  flesh,  and  drinking  of  his  blood,  saith, 

'  Cyprianus  in  sermo.  de  coena  Domini. 

e  Athanasiuti  de  peccalo  in  Spiritum  Sanctum. 


204  OF    THE    EATING    AND    DRINKING 

*'  That  for  this  cause  he  made  mention  of  his  as- 
cension into  heaven,  to  pluck  them  from  corporal 
fancy,  that  they  might  learn  hereafter  that  his 
flesh  was  called  the  celestial  meat  that  came 
from  above,  and  a  spiritual  food  which  he  would 
give.  For  those  things  that  I  speak  to  you 
(saith  he)  be  spirit  and  life.  Which  is  as  much 
to  say,  as  that  thing  which  you  see  shall  be  slain, 
and  given  for  the  nourishment  of  the  world,  that 
it  may  be  distributed  to  every  body  spiritually, 
and  be  to  all  men  a  conservation  unto  the  resur- 
rection of  eternal  life. 

In  these  words  Athanasius  declareth  the  cause 
why  Christ  made  mention  of  his  ascension  into 
heaven,  when  he  spake  of  the  eating  and  drink- 
ing of  his  flesh  and  blood.  The  cause  after  Atha- 
nasius's  mind  was  this,  that  his  hearers  should 
not  think  of  any  carnal  eating  of  his  body  with 
their  mouths  ;  for  as  concerning  the  presence  of 
his  body,  he  should  be  taken  from  them,  and  as- 
cend into  heaven ;  but  that  they  should  under- 
stand him  to  be  a  spiritual  meat,  and  spiritually 
to  be  eaten,  and  by  that  refreshing  to  give  eter- 
nal life,  which  he  doth  to  none  but  to  such  as 
be  his  lively  members. 

And  of  this  eating  speaketh  also  Basilius '', 
"  That  we  eat  Christ's  flesh  and  drink  his  blood, 
being  made,  by  his  incarnation  and  sensible  life, 

^  Basilius,  epistola.  141. 


THE    BODY    AND    BLOOD    OF    CHRIST. 

partakers  of  his  word  and  wisdom.  For  his 
flesh  and  blood  be  called  all  his  mystical  con- 
versation here  in  his  flesh  and  his  doctrine,  con- 
sisting of  his  whole  life,  pertaining  both  to  his 
humanity  and  divinity,  whereby  the  soul  is  nou- 
rished and  brought  to  the  contemplation  of 
things  eternal."  Thus  teacheth  Basilius  how 
we  eat  Christ's  flesh  and  drink  his  blood,  which 
pertaineth  only  to  the  true  and  faithful  members 
of  Christ. 

St.  Jerome  also  saith  ',  *' All  that  love  pleasure 
more  than  God,  eat  not  the  flesh  of  Jesu,  nor 
drink  his  blood,  of  the  which  himself  saith,  *  He 
that  eateth  my  flesh  and  drinketh  my  blood, 
hath  everlasting  life.' "  * 

And  in  another  place'',  St.  Jerome  saith, 
"  That  hereticks  do  not  eat  and  drink  the  body 
and  blood  of  the  Lord." 

And  moreover  he  saith ',  '*  That  hereticks  eat 
not  the  flesh  of  Jesu,  whose  flesh  is  the  meat  of 
faithful  men." 

Thus  agreeth  St.  Jerome  with  the  other  before 
rehearsed,  that  hereticks  and  such  as  follow 
worldly  pleasures,  eat  not  Christ's  flesh  nor  drink 
his  blood,  because  that  Christ  said,  "  He  that 
eateth  my  flesh  and  drinketh  my  blood,  hath 
everlasting  life." 


'  Hieronimus  in  Esaiam,  cap.  (!>(). 
^  In  Hieremiam.  '  la  Oseani.  cap.  8. 


205 


206  OF    THE    EATING    AND    DRINKING 

And  St.  Ambrose  saith "",  "  That  Jesus  is  the 
bread  which  is  the  meat  of  saints ;  and  that  he 
that  taketh  this  bread,  dieth  not  a  sinner's  death ; 
for  this  bread  is  the  remission  of  sins." 

And  in  another  book  to  him  entitled",  he  writ- 
eth  thus  :  '*  This  bread  of  life  which  came  from 
heaven,  doth  minister  everlasting  life  ;  and  who- 
soever eateth  this  bread,  shall  not  die  for  ever ; 
and  is  the  body  of  Christ." 

And  yet  in  another  book"  set  forth  in  his  name, 
he  saith  on  this  wise  :  '*  He  that  did  eat  manna 
died,  but  he  that  eateth  this  body  shall  have  re- 
mission of  his  sins,  and  shall  not  die  for  ever." 

And  again  he  saith  p,  **  As  often  as  thou  drink- 
est,  thou  hast  remission  of  thy  sins.'* 

These  sentences  of  St.  Ambrose  be  so  plain 
in  this  matter,  that  there  needeth  no  more  but 
only  the  rehearsal  of  them. 

But  St.  Augustine  in  many  places''  plainly 
discussing  this  matter,  saith:  "  He  that  agreeth 
not  with  Christ,  doth  neither  eat  his  body  nor 
drink  his  blood,  although  to  the  condemnation  of 
his  presumption  he  receive  every  day  the  sacra- 
ment of  so  high  a  matter." 

And  moreover  St.  Augustine  most  plainly 
resolveth  this  matter  in   his   book  De  civitate 

"  Ambrosius  de  benedictione  patriarcharum,  cap.  9. 

"  De  his  qui  mysteriis  initiantur. 

"  De  sacramentis,  lib.  4.  cap.  5.  ^  Lib.  5.  cap.  3. 

*•  Augustinus  in  sententiis  ex  Prospero  decerptis,  cap.  339. 


THE    BODY    AND    BLOOD    OF    CHRIST.  207 

Dei\  disputing  against  two  kinds  of  hereticks : 
*'  Whereof  the  one  said,  that  as  many  as  were 
christened  and  received  the  sacrament  of  Christ's 
body  and  blood,  should  be  saved,  howsoever 
they  lived  or  believed  ;  because  that  Christ  said, 
*  This  is  the  bread  that  came  from  heaven  ;  that 
whosoever  shall  eat  thereof,  shall  not  die.  I  am 
the  bread  of  life,  which  came  from  heaven ;  who- 
soever shall  eat  of  this  bread,  shall  live  for 
ever.'  Therefore  (said  these  hereticks)  all  such 
men  must  needs  be  delivered  from  eternal  death, 
and  at  length  be  brought  to  eternal  life." 

*'  The  other  said,  that  hereticks  and  schis- 
maticks  might  eat  the  sacrament  of  Christ's  body, 
but  not  his  very  body ;  because  they  be  no 
members  of  his  body.  And  therefore  they  pro- 
mised not  everlasting  life  to  all  that  received 
Christ's  baptism  and  the  sacrament  of  his  body, 
but  all  such  as  professed  a  true  faith,  although 
they  lived  never  so  ungodly.  For  such  (said 
they)  do  eat  the  body  of  Christ,  not  only  in  a 
sacrament,  but  also  in  deed,  because  they  be 
members  of  Christ's  body." 

But  St.  Augustine,  answering  to  both  these 
heresies,  saith,  ''  That  neither  hereticks,  nor 
such  as  profess  a  true  faith  in  their  mouths  and 
in  their  living  shew  the  contrary,  have  either  a 
true  faith,  (which  worketh  by  charity  and  doth 

■"  De  civitate  Dei,  lib.  21.  cap.  %5, 


208  OF    THE    EATING    AND    DRINKING 

none  evil,)  or  are  to  be  counted  among  the  mem- 
bers of  Christ.  For  they  cannot  be  both  mem- 
bers of  Christ  and  members  of  the  devil.  There- 
fore (saith  he)  it  may  not  be  said,  that  any  of 
them  eat  the  body  of  Christ.  For  when  Christ 
saith,  'He  that  eateth  my  flesh  and  drinkethmy 
blood,  dwelleth  in  me  and  I  in  him ;'  he  sheweth 
what  it  is  (notsacramentally,  but  in  deed)  to  eat 
his  body  and  drink  his  blood :  which  is,  when  a 
man  dwelleth  so  in  Christ,  that  Christ  dwelleth 
in  him.  For  Christ  spake  those  words,  as  if  he 
should  say,  '  He  that  dwelleth  not  in  me,  and  in 
whom  I  dwell  not,  let  him  not  say  or  think,  that 
he  eateth  my  body  or  drinketh  my  blood.' " 

These  be  the  plain  words  of  St.  Augustine, 
that  such  as  live  ungodly,  although  they  may 
seem  to  eat  Christ's  body,  (because  they  eat 
the  sacrament  of  his  body,)  yet  indeed  they 
neither  be  members  of  his  body,  nor  do  eat  his 
body. 

Also  upon  the  Cospel  of  St.  John '  he  saith, 
**  That  he  that  doth  not  eat  his  flesh  and  drink 
his  blood,  hath  not  in  him  everlasting  life.  And 
he  that  eateth  his  flesh  and  drinketh  his  blood, 
hath  everlasting  life.  But  it  is  not  so  in  those 
meats,  which  we  take  to  sustain  our  bodies;  for 
although  without  them  we  cannot  live,  yet  it  is 
not  necessary  that  whosoever   receiveth  them 

•  In  Jolian.  tract.  26. 


THE    BODY    AND    BLOOD    OF    CHRIST.  209 

shall  live,  for  they  may  die  by  age,  sickness,  or 
Other  chances.  But  in  this  meat  and  drink  of 
the  body  and  blood  of  our  Lord,  it  is  otherwise ; 
for  both  they  that  eat  and  drink  them  not,  have 
not  everlasting  life  :  and,  contrariwise,  whoso- 
ever eat  and  drink  them,  have  everlasting  life." 

Note  and  ponder  well  these  words  of  St.  Au- 
gustine, that  the  bread  and  wine  and  other  meats 
and  drinks,  which  nourish  the  body,  a  man  may 
eat,  and  nevertheless  die  ;  but  the  very  body 
and  blood  of  Christ  no  man  eateth  but  that  hath 
everlasting  life.  So  that  wicked  men  cannot  eat 
nor  drink  them,  for  then  they  must  needs  have 
by  them  everlasting  life. 

And  in  the  same  place  St.  Augustine  saith  fur- 
ther: *•  The  sacrament  of  the  unity  of  Christ's 
body  and  blood,  is  taken  in  the  Lord's  table  of 
some  men  to  life,  and  of  some  men  to  death ;  but 
the  thing  itself  (whereof  it  is  a  sacrament)  is 
taken  of  all  men  to  life,  and  of  no  man  to  death." 
And  moreover  he  saith,  "  This  is  to  eat  that 
meat,  and  drink  that  drink,  to  dwell  in  Christ, 
and  to  have  Christ  dwelling  in  him.  And  for 
that  cause,  he  that  dwelleth  not  in  Christ,  and 
in  whom  Christ  dwelleth  not,  without  doubt  he 
eateth  not  spiritually  his  flesh  nor  drinketh  his 
blood,  although  carnally  and  visibly  with  his 
teeth  he  bite  the  sacrament  of  his  body  and 
blood." 

Thus  writetli  St.  Augustine  in  the  twenty-sixth - 
p 


210  OF    THE   EATING    AND    DRINKING 

Ilomily  of  St.  John.  And  in  the  next  Homily 
following*,  he  writeth  thus:  "  This  day  our 
sermon  is  of  the  body  of  the  Lord,  which  he  said 
he  would  give  to  eat  for  eternal  life.  And  he 
declared  the  manner  of  his  gift  and  distribution, 
how  he  would  give  his  flesh  to  eat,  saying,  *  He 
that  eateth  my  flesh  and  drinketh  my  blood, 
dwelleth  in  me,  and  I  in  him.'  This  therefore  is 
a  token  or  knowledge,  that  a  man  hath  eaten  and 
drunken,  that  is  to  say,  if  he  dwell  in  Christ,  and 
have  Christ  dwelling  in  him  ;  if  he  cleave  so  to 
Christ,  that  he  is  not  severed  from  him.  This 
therefore  Christ  taught  and  admonished  by  these 
mystical  or  figurative  words,  that  we  should  be 
in  his  body  under  him  our  head,  among  his  mem- 
bers, eating  his  flesh,  not  forsaking  his  unity." 

And  in  his  book  De  Doctrina  Christiana'', 
St.  Augustine  saith,  (as  before  is  at  length  de- 
clared,) "  That  to  eat  Christ's  flesh  and  to  drink 
his  blood,  is  a  figurative  speech,  signifying  the 
participation  of  his  passion,  and  the  delectable 
remembrance  to  our  benefit  and  profit,  that  his 
flesh  was  crucified  and  wounded  for  us." 

And  in  another  sermon  also,  De  verbis  Apos- 
ioli",  he  expoundeth  what  is  the  eating  of  Christ's 
body,  and  the  drinking  of  his  blood,  saying, 
"  The  eating  is  to  be  refreshed,  and  the  drinking 

'  In  Johan.  tract.  27. 

"  De  Doctrina  Christiana,  lib.  3.  cap.  14. 

'  De  verbis  Apostoli,  scrm.  20. 


THE    BODY    AND    BLOOD    OF    CHRIST.  211 

what  is  it  but  to  live  ?  Eat  life,  drink  life.  And 
that  shall  be,  when  that  which  is  taken  visibly 
in  the  sacrament,  is  in  very  deed  eaten  spiritually 
and  drunken  spiritually." 

By  all  these  sentences  of  St.  Augustine,  it  is 
evident  and  manifest,  that  all  men,  good  and 
evil,  may  with  their  mouths  visibly  and  sensibly 
eat  the  sacrament  of  Christ's  body  and  blood ; 
but  the  very  body  and  blood  themselves  be  not 
eaten  but  spiritually,  and  that  of  the  spiritual 
members  of  Christ,  which  dwell  in  Christ,  and 
have  Christ  dwelling  in  them,  by  whom  they  be 
refreshed  and  have  everlasting  life* 

And  therefore,  saith  St.  Augustine^,  that  when 
the  other  apostles  did  eat  bread  that  was  the 
Lord,  yet  Judas  did  eat  but  the  bread  of  the 
Lord,  and  not  the  bread  that  was  the  Lord.  So 
that  the  other  apostles,  with  the  sacramentat 
bread,  did  eat  also  Christ  himself,  whom  Judas 
did  not  eat.  And  a  great  number  of  places  more 
hath  St.  Augustine  for  this  purpose,  which  for 
eschewing  of  tediousness  I  let  pass  for  this  time, 
and  will  speak  something  of  St.  Cyril. 

Cyril,  upon  St.  John's  Gospel  %  saith,  "  That 
those  which  eat  manna  died,  because  they  re- 
ceived thereby  no  strength  to  live  ever,  (for  it 
gave  no  life,  but  only  put  away  bodily  hunger;) 
but  they  that  receive  the  bread  of  life  shall  be 

^  In  Johan.  tract.  59.  '  Cyrillus  in  Johan.  lib.  4.  caj).  10 1 

V  2 


212 


OF   THE    EATING    AND    DRINKING 

made  immortal,  and  shall  eschew  all  the  evils 
that  pertain  to  death,  living  with  Christ  for 
ever."  And  in  another  place"  he  saith  :  "  For- 
asmuch as  the  flesh  of  them  to  Christ  doth  natu- 
rally give  life,  therefore  it  maketh  them  to  live 
that  be  partakers  of  it.  For  it  putteth  death 
away  from  them,  and  utterly  driveth  destruction 
out  of  them." 

And  he  concludeth  the  matter  shortly  in  ano- 
ther place  ^  in  few  words,  saying,  '*  That  when 
we  eat  the  flesh  of  our  Saviour,  then  have  we 
life  in  us.  For  if  things  that  were  corrupt  were 
restored  by  only  touching  of  his  clothes,  how 
can  it  be  that  we  shall  not  live  that  eat  his 
flesh?"  And  further'  he  saith,  "  That  as  two 
waxes  that  be  molten  together,  do  run  every  part 
into  other :  so  he  that  receiveth  Christ's  flesh 
and  blood,  must  needs  be  joined  so  with  him, 
that  Christ  must  be  in  him,  and  he  in  Christ." 

Here  St.  Cyril  declareth  the  dignity  of  Christ's 
flesh,  being  inseparably  annexed  unto  his  divi- 
nity, saying,  that  it  is  of  such  force  and  power, 
that  it  giveth  everlasting  life.  And  whatsoever 
occasion  of  death  it  findeth,  or  let  of  eternal  life, 
it  putteth  out  and  driveth  clean  away  all  the 
same  from  them  that  eat  that  meat  and  receive 
that  medicine.  Other  medicines  or  plasters 
sometimes  heal,  and  sometimes  heal  not ;   but 

*  Cyrillus  in  Johan.  lib.  4.  cap.  1 2.         "  Cap.  1 4.         '  Cap.  1 7. 


CHAP. 
V. 


THE    BODY    AND    BLOOD    OF    CHRIST.  213 

this  medicine  is  of  that  effect  and  strength,  that 
it  eateth  away  all  rotten  and  dead  flesh,  and 
perfectly  healeth  all  wounds  and  sores  that  it  is 
laid  unto. 

This  is  the  dignity  and  excellency  of  Christ's 
flesh  and  blood  joined  to  his  divinity;  of  the 
which  dignity  Christ's  adversaries,  the  Papists, 
deprive  and  rob  him  when  they  affirm,  that  such 
men  do  eat  his  flesh  and  receive  this  plaster  as 
remain  still  sick  and  sore,  and  be  not  holpen 
thereby. 

And  now  for  corroboration  of  Cyril's  saying, 
I  would  thus  reason  with  the  Papists,  and  de-  - 
mand  of  them,  when  an  unrepentant  sinner  re- 
ceiveth  the  sacrament,  whether  he  have  Christ's 
body  within  him  or  no  ? 

If  they  say  no,  then  have  I  my  purpose,  that 
evil  men,  although  they  receive  the  sacrament 
of  Christ's  body,  yet  receive  they  not  his  very 
body.  If  they  say  yea,  then  I  would  ask  them 
further,  whether  they  have  Christ's  spirit  within 
them  or  no  ? 

If  they  say  nay,  then  do  they  separate  Christ's 
body  from  his  spirit,  and  his  humanity  from  his 
divinity,  and  be  condemned  by  the  Scripture  as 
very  Antichrists  that  divide  Christ. 

And  if  they  say  yea,  that  a  wicked  man  hath 
Christ's  spirit  in  him,  then  the  Scripture  also 
condemneth  them,  saying,  "  That  as  he  which 
hath  no  spirit  of  Christ's,  is  none  of  his ;  so  he 


214  OF    THE    EATING    AND    DRINKING 

that  hath  Christ  in  him,  liveth,  because  he  is 
justified.  And  if  his  spirit  that  raised  Jesus  from 
death  dwell  in  you,  he,  that  raised  Christ  from 
death,  shall  give  life  to  your  mortal  bodies  for 
his  spirit's  sake,  which  dwelleth  in  you*^." 

Thus  on  every  side  the  Scripture  condemneth 
the  adversaries  of  God's  word. 

And  this  wickedness  of  the  Papists  is  to  be 
wondered  at,  that  they  affirm  Christ's  flesh, 
blood,  soul,  holy  spirit,  and  his  deity  to  be  a  man 
that  is  subject  to  sin,  and  a  limb  of  the  deviL 
They  be  wonderful  jugglers  and  conjurers,  that 
with  certain  words  can  make  God  and  the  devil 
to  dwell  together  in  one  man,  and  make  him  both 
the  temple  of  God  and  the  temple  of  the  devil. 
It  appeareth  that  they  be  so  blind,  that  they  can- 
not see  the  light  from  darkness,  Belial  from 
Christ,  nor  the  table  of  the  Lord  from  the  table 
of  devils. 

Thus  is  confuted  this  third  intolerable  error 
and  heresy  of  the  Papists,  that  they  which  be 
the  limbs  of  the  devil  do  eat  the  very  body  of 
Christ,  and  drink  his  blood,  manifestly  and  di- 
rectly contrary  to  the  words  of  Christ  himself, 
who  saith,  *'  Whosoever  eateth  my  flesh,  and 
drinketh  my  blood,  hath  everlasting  life." 
CHAP.  But  lest  they  should  seem  to  have  nothing  to 
say  for  themselves,  they  allege  St.  Paul,  in  the 


VI. 


**  Romans  viii. 


THE    BODY    AND    BLOOD    OF    CHRIST.  215 

eleventh   to  the  Corinthians,  where   he   saith,  ^'Ve'ra-"'' 
"  He  that  eateth  and  drinketh  unworthily,  eat-^'*''" 
eth  and  drinketh  his  own  damnation,  not  dis- 
cerning the  Lord's  body  V 

But  St.  Paul  in  that  place  speaketh  of  the  eat- 
ing of  the  bread,  and  drinking  of  the  wine,  and 
not  of  the  corporal  eating  of  Christ's  flesh  and 
blood,  as  it  is  manifest  to  every  man  that  will 
read  the  text :  for  these  be  the  words  of  St.  Paul, 
"  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,  not  discerning  the  Lord's 

body." 

In  these  words  St.  Paul's  mind  is,  that  foras- 
much as  the  bread  and  wine  in  the  Lord's  Sup- 
per do  represent  unto  us  the  very  body  and  blood 
of  our  Saviour  Christ,  by  his  own  institution  and 
ordinance ;  therefore,  although  he  sit  in  heaven 
at  his  Father's  right  hand,  yet  should  we  come 
to  this  mystical  bread  and  wine  with  faith,  reve- 
rence, purity,  and  fear,  as  we  would  do  if  we 
should  come  to  see  and  receive  Christ  himself 
sensibly  present.  For  unto  the  faithful  Christ  is 
at  his  own  holy  table  present,  with  his  mighty 
spirit  and  grace,  and  is  of  them  more  fruitfully 
received,  than  if  corporally  they  should  receive 
him  bodily  present.     And  therefore  they  that 

*  1  Cor.  XI. 


216  OF    THE    EATING    AND    DRINKING 

shall  worthily  come  to  this  God's  board,  must, 
after  due  trial  of  themselves,  consider  first  who 
ordained  this  table,  also  what  meat  and  drink 
they  shall  have  that  come  thereto,  and  how  they 
ought  to  behave  themselves  thereat.  He  that 
prepared  the  table,  is  Christ  himself.  The  meat 
and  drink  wherewith  he  feedeth  them  that  come 
thereto  as  they  ought  to  do,  is  his  own  body, 
flesh,  and  blood.  They  that  come  thereto  must 
occupy  their  minds  in  considering  how  his  body 
was  broken  for  them,  and  his  blood  shed  for 
their  redemption.  And  so  ought  they  to  ap- 
proach to  this  heavenly  table  with  all  humble- 
ness of  heart,  and  godliness  of  mind,  as  to  the 
table  wherein  Christ  himself  is  given.  And  they 
that  come  otherwise  to  this  holy  table,  they 
come  unworthily,  and  do  not  eat  and  drink 
Christ's  flesh  and  blood,  but  eat  and  drink  their 
own  damnation  ;  because  they  do  not  duly  con- 
sider Christ's  very  flesh  and  blood,  which  be 
offered  there  spiritually  to  be  eaten  and  drunken, 
but  despising  Christ's  most  holy  supper  do 
come  thereto,  as  it  were  to  other  common  meats 
and  drinks,  without  regard  of  the  Lord's  body, 
which  is  the  spiritual  meat  of  that  table. 
CHAP.  But  here  may  not  be  passed  over  the  answer 
unto  certain  places  of  ancient  authors,  which  at 


VII. 


Su.epr'^the  first  shew  seem  to  make  for  the  Papists' 

thols.""'    purpose,  that  evil  men  do  eat  and  drink  the  very 

flesh  and  blood  of  Christ,     But  if  those  places 


THE    BODY    AND    BLOOD    OF    CHRIST.  217 

be  truly  and  thoroughly  weighed,  it  shall  appear 
that  not  one  of  them  maketh  for  their  error,  that 
evil  men  do  eat  Christ's  very  body. 

The  first  place  is  of  St.  Augustine  Conlva 
Cresconiicm  Gramimiticum  \  where  he  saith,  "That 
although  Christ  himself  say,  '  He  that  eateth 
not  my  flesh,  and  drinketh  not  my  blood,  shall 
not  have  life  in  him :'  yet  do  not  his  apostles 
teach  that  the  same  is  pernicious  to  them  v/hich 
use  it  not  well ;  for  he  saith,  '  Whosoever  eateth 
the  bread  and  drinketh  the  cup  of  the  Lord  un- 
worthily, shall  be  guilty  of  the  body  and  blood 
of  the  Lord.'  " 

In  which  words  St.  Augustine  seemeth  to 
conclude,  that  as  well  the  evil  as  the  good  do  eat 
the  body  and  blood  of  Christ,  although  the  evil 
have  no  benefi.t  but  hurt  thereby. 

But  consider  the  place  of  St.  Augustine  dili- 
gently, and  then  it  shall  evidently  appear  that 
he  meant  not  of  the  eating  of  Christ's  body,  but 
of  the  sacrament  thereof.  For  the  intent  of  St. 
Augustine  there,  is  to  prove  that  good  things 
avail  not  to  such  persons  as  do  evil  use  them ; 
and  that  many  things  which  of  themselves  be 
good,  and  be  good  to  some,  yet  to  other  some 
they  be  not  good.  As  the  light  is  good  for  whole 
eyes,  and  hurteth  sore  eyes  ;  the  meat  which  is 
good  for  some,  is  ill  for  other  some :  one  medi-. 

'  Augustiuus  contra  Cresconium,  lib.  1.  cap.  25. 


218  OF    THE    EATING    vVND    DRINKING 

cine  healeth  some,  and  maketh  other  sick  ;  one 
harness  doth  arm  one,  and  cumbreth  another ; 
one  coat  is  meet  for  one,  and  too  straight  for 
another.  And  after  other  examples,  at  the  last 
St.  Augustine  sheweth  the  same  to  be  true  in 
the  sacraments  both  of  baptism  and  of  the  Lord's 
body,  which  he  saith  do  profit  only  them  that 
receive  the  same  worthily. 

And  the  words  of  St.  Paul,  which  St.  Augus- 
tine citeth,  do  speak  of  the  sacramental  bread 
and  cup,  and  not  of  the  body  and  blood.  And 
yet  St.  Augustine  calleththe  bread  and  the  cup, 
the  flesh  and  blood ;  not  that  they  be  so  indeed, 
but  that  they  so  signify ;  as  he  saith  in  another 
place.  Contra  Maxim'mum^.  **  In  sacraments," 
saith  he,  *'  is  to  be  considered  not  what  they 
be,  but  what  they  shew ;  for  they  be  signs  of 
other  things,  being  one  thing,  and  signifying 
another." 

Therefore,  as  in  baptism,  those  that  come 
fcignedly,  and  those  that  come  unfeignedly,  both 
be  washed  with  the  sacramental  water,  but  both 
be  not  washed  with  the  Holy  Ghost,  and  clothed 
with  Christ :  so,  in  the  Lord's  Supper,  both  eat 
and  drink  the  sacramental  bread  and  wine,  but 
both  eat  not  Christ  himself,  and  be  fed  with  his 
flesh  and  blood,  but  those  only  which  worthily 
receive  the  sacrament. 

^  Contra  Maximinum,  lib.  3.  cap.  22. 


THE    BODY    AND    BLOOD    OF    CIIIUST.  219 

And  this  answer  will  serve  to  another  place  ^ 
of  St.  Augustine  against  the  Donatists,  where  he 
saith,  *'  That  Judas  received  the  body  and  blood 
of  the  Lord."  For  as  St.  Augustine  in  that  place 
speaketh  of  the  sacrament  of  baptism,  so  doth  he 
speak  of  the  sacrament  of  the  body  and  blood, 
which  nevertheless  he  calleth  the  body  and 
blood,  because  they  signify  and  represent  unto 
us  the  very  body,  flesh,  and  blood. 

And  (as  before  is  at  length  declared)  a  figure    <^"ap. 
hath  the  name  of  the  thing  that  is  signified  there-  '. 

■,  .  ,.  .  Ill  I-        ■>     Fieures  be 

by.     As  a  man  s  image  is  called  a  man,  a  lion  s  caiiedby 

, .  -   .      , ,       .  1   •     1  1  the  names  of 

image,  a  lion ;  a  bird  s  image,  a  bird  ;  and  an  uie  things 

iii-ni  1  wliicli  they 

image  oi  a  tree  and  herb,  is  called  a  tree  or  herb,  signify. 
So  were  we  wont  to  say,  our  lady  of  Walsing- 
ham,  our  lady  of  Ipswich,  our  lady  of  grace,  our 
lady  of  pity,  St.  Peter  of  Milan,  St.  John  of 
Amyas,  and  such  like,  not  meaning  the  things 
themselves,  but  calling  their  images  by  the  name 
of  the  things  by  them  represented.  And  like- 
wise we  were  wont  to  say,  great  St.  Christopher 
of  York  or  Lincoln ;  our  lady  smileth,  or  rocketli 
her  child ;  let  us  go  in  pilgrimage  to  St.  Peter 
at  Rome,  and  St.  James  in  Compostella:  and  a 
thousand  like  speeches,  which  were  not  under- 
stood of  the  very  things,  but  only  of  the  images 
of  them. 

So  doth  St.  John  Chrysostome  say,  that  we 

''  De  bap.  contra  Donat.  lib.  5.  cap.  8. 


220  OF    THE    EATING    AND    DRINKING 

see  Christ  with  our  eyes,  touch  him,  feel  him, 
and  grope  him  with  our  hands,  fix  our  teeth  in 
his  flesh,  taste  it,  break  it,  eat  it,  and  digest  it, 
make  red  our  tongues  and  dye  them  with  his 
blood,  and  swallow  it,  and  drink  it. 

And  in  a  Catechism  by  me  translated,  and  set 
forth,  I  used  like  manner  of  speech,  saying,  that 
with  our  bodily  mouths  we  receive  the  body  and 
blood  of  Christ.  Which  my  saying  divers  igno- 
rant persons  (not  used  to  read  old  ancient  au- 
thors, nor  acquainted  with  their  phrase  and 
manner  of  speech)  did  carp  and  reprehend,  for 
lack  of  good  understanding. 

For  this  speech,  and  other  before  rehearsed  of 
Chrysostome,  and  all  other  like,  be  not  under- 
stood of  the  very  flesh  and  blood  of  our  Saviour 
Christ,  (which  in  very  deed  we  neither  feel  nor 
see,)  but  that  which  we  do  to  the  bread  and  wine, 
by  a  figurative  speech  is  spoken  to  be  done  to 
the  flesh  and  blood,  because  they  be  the  very 
signs,  figures,  and  tokens  instituted  of  Christ,  to 
represent  unto  us  his  very  flesh  and  blood. 

And  yet  as  with  our  corporal  eyes,  corporal 
hands  and  mouths,  we  do  corporally  see,  feel, 
taste,  and  eat  the  bread,  and  drink  the  wine, 
(being  the  signs  and  sacraments  of  Christ's  body,) 
even  so  with  our  spiritual  eyes,  hands,  and 
mouths,  we  do  spiritually  see,  feel,  taste,  and  eat 
his  very  flesh  and  drink  his  very  blood. 


THE    BODY    AND    BLOOD    OF    CHRIST.  221 

As  Eusebius  Emisseniis  saith ',  "  When  thou 
comest  to  the  reverend  altar  to  be  filled  with 
spiritual  meats,  with  thy  faith  look  upon  the 
body  and  blood  of  him  that  is  thy  God,  honour 
him,  touch  him  with  thy  mind,  take  him  with 
the  hand  of  thy  heart,  and  drink  him  with  the 
draught  of  thine  inward  man."  And  these  spi- 
ritual things  require  no  corporal  presence  of 
Christ  himself,  who  sitteth  continually  in  hea- 
ven, at  the  right  hand  of  his  Father. 

And  as  this  is  most  true,  so  it  is  full  and  suffi- 
cient to  answer  all  things  that  the  Papists  can 
bring  in  this  matter,  that  have  any  appearance 
for  their  party. 

Now  it  is  requisite  to  speak  something  of  the    chap. 
manner  and  form  of  worshipping  of  Christ,  by 


IX. 


them  that  receive  this  sacrament,  lest  that  intionofUie 
the  stead  of  Christ  himself  be  worshipped  the  ^^*''""''" ' 
sacrament.  For  as  his  humanity,  joined  to  his 
divinity,  and  exalted  to  the  right  hand  of  his 
Father,  is  to  be  worshipped  of  all  creatures  in 
heaven,  earth,  and  under  the  earth :  even  so,  if 
in  the  stead  thereof  we  worship  the  signs  and 
sacraments,  we  commit  as  great  idolatry  as  ever 
was,  or  shall  be,  to  the  world's  end. 

And  yet  have  the  very  Antichrists  (the  sub-  Tiie  simple 

.  .         people  be 

tlest  enemies  that  Christ  hath)  by  their  fine  m-  deceived. 
ventions,and  crafty  scholastical  divinity,  deluded 

'  Eusebius  Emissenus  in  serm.  de  Eucharistia. 


222  OF    THE    EATING    AND    DRINKING 

many  simple  souls,  and  brought  them  to  this 
horrible  idolatry,  to  worship  things  visible  and 
made  with  their  own  hands,  persuading  them 
that  creatures  were  their  Creator,  their  God, 
and  their  Maker. 

For  else  what  made  the  people  to  run  from 
their  seats  to  the  altar,  and  from  altar  to  altar, 
and  from  sakering  (as  they  called  it)  to  sakering, 
peeping,  tooting,  and  gazing  at  that  thing, 
which  the  priest  held  up  in  his  hands,  if  they 
thought  not  to  honour  that  thing  which  they 
saw  ?  What  moved  the  priests  to  lift  up  the  sa- 
crament so  high  over  their  heads  ?  or  the  people 
to  cry  to  the  priest,  hold  up,  hold  up,  and  one 
man  to  say  to  another,  stoop  down  before,  or  to 
say,  this  da,y  I  have  seen  my  Maker;  and,  I 
cannot  be  quiet  except  I  see  my  Maker  once  a 
day  ?  What  was  the  cause  of  all  these,  and  that 
as  well  the  priests  as  the  people  so  devoutly  did 
knock  and  kneel  at  every  sight  of  the  sacrament,- 
but  that  they  worshipped  that  visible  thing  which 
they  saw  with  their  eyes,  and  took  it  for  very 
God  ?  For  if  they  worshipped  in  spirit  only 
Christ,  sitting  in  heaven  with  his  Father,  what 
needeth  they  to  remove  out  of  their  seats  to  toot 
and  gaze,  as  the  apostles  did  after  Christ  when 
he  was  gone  up  into  heaven  ?  If  they  worship- 
ped nothing  that  they  saw,  why  did  they  rise 
up  to  see  ?     Doubtless  many  of  the  simple  peo- 


THE    BODY    AND    BLOOD    OF    CHRIST. 

pie  worshipped  that  thing  which  they  saw  with 
their  eyes. 

And  although  the  subtle  Papists  do  colour 
and  cloak  the  matter  never  so  finely,  saying",  that 
they  worship  not  the  sacraments  which  they  see 
with  their  eyes,  but  that  thing  which  they  be- 
lieve with  their  faith  to  be  really  and  corporally 
in  the  sacraments,  yet  why  do  they  then  run  from 
place  to  place  to  gaze  at  the  things  which  they 
see,  if  they  worship  them  not,  giving  thereby 
occasion  to  them  that  be  ignorant  to  worship 
that  which  they  see  ?  Why  do  they  not  rather 
quietly  sit  still  in  their  seats,  and  move  the  peo- 
ple to  do  the  like,  worshipping  God  in  heart  and 
in  spirit,  than  to  gad  about  from  place  to  place, 
to  see  that  thing-  which  they  confess  themselves 
is  not  to  be  worshipped  ? 

And  yet  to  eschew  one  inconvenience  (that  is 
to  say,  the  worshipping  of  the  sacrament,)  they 
M\  into  another  as  evil,  and  worship  nothing 
there  at  all.  For  they  worship  that  thing  (as 
they  say)  which  is  really  and  corporally  and  yet 
invisibly  present  under  the  kinds  of  bread  and 
wine,  which  (as  before  is  expressed  and  proved) 
is  utterly  nothing.  And  so  they  give  unto  the 
ignorant  occasion  to  worship  bread  and  wine, 
and  they  themselves  worship  nothing  there  at 

all. 

But  the  Papists  (for  their  own  commodity  to 
keep  the  people  still  in  idolatry)  do  often  allege 


223 


224  OF   THE    EATING    AND    DRINKING 

a  certain  place  ^  of  St.  Augustine  upon  the 
Psalms,  where  he  saith,  "  That  no  man  doth  eat 
the  flesh  of  Christ,  except  he  first  worship  it, 
and  that  we  do  not  offend  in  worshipping  there- 
of, but  we  should  offend  if  we  should  not  wor- 
ship it." 

That  is  true  which  St.  Augustine  saith  in  this 
place.  For  who  is  he  that  professeth  Christ,  and 
is  spiritually  fed  and  nourished  with  his  flesh  and 
blood,  but  he  will  honour  and  worship  him,  sit- 
ting at  the  right  hand  of  his  Father,  and  render 
unto  him,  from  the  bottom  of  his  heart,  all  laud, 
praise,  and  thanks,  for  his  merciful  redemp- 
tion ! 

And  as  this  is  most  true  which  St.  Augustine 
saith,  so  is  that  most  false  which  the  Papists 
would  persuade  upon  St.  Augustine's  words,  that 
the  sacramental  bread  and  wine,  or  any  visible 
thing,  is  to  be  worshipped  in  the  sacrament. 
For  St.  Augustine's  mind  was  so  far  from  any 
such  thought,  that  he  forbiddeth  utterly  to  wor- 
ship Christ's  own  flesh  and  blood  alone,  but  in 
consideration  and  as  they  be  annexed  and  joined 
to  his  divinity.  How  much  less  then  could  he 
think  or  allow  that  we  should  worship  the  sa- 
cramental bread  and  wine,  or  any  outward  or 
visible  sacrament,  which  be  shadows,  figures, 
and  representations  of  Christ's  very  flesh  and 
blood  ! 

■^  Autrust.  in  Psul.  xcviii. 


THE    BODY    AjN^D    BLOOD    OF    CHRIST.  225 

AndSt.  Auguytine  was  afraid,  lest  in  worship- 
ping of  Christ's  very  body  we  should  offend  ; 
and  therefore  he  biddeth  us,  when  we  worship 
Christ,  that  we  should  not  tarry  and  fix  our 
minds  upon  his  flesh,  which  of  itself  availeth  no- 
thing, but  that  we  should  lift  up  our  minds  from 
the  flesh  to  the  spirit,  which  giveth  life  :  and  yet 
the  Papists  be  not  afraid,  by  crafty  means,  to  in- 
duce us  to  worship  those  things,  which  be  signs 
and  sacraments  of  Christ's  body. 

But  what  will  not  the  shameless  Papists  allege 
for  their  purpose,  when  they  be  not  ashamed  to 
maintain  the  adoration  of  the  sacrament  by  these 
words  of  St.  Augustine,  wherein  he  speaketh  not 
one  word  of  the  adoration  of  the  sacrament,  but 
only  of  Christ  himself? 

And  although  he  say,  that  Christ  gave  his 
flesh  to  be  eaten  of  us,  yet  he  meant  not  that  his 
flesh  is  here  corporally  present,  and  corporally 
eaten,  but  only  spiritually.  As  his  words  de-  » 
clare  plainly,  which  follow  in  the  same  place, 
where  St.  Augustine,  as  it  were,  in  the  person  of 
Christ,  speaketh  these  words  :  "  It  is  the  spirit 
that  giveth  life,  but  the  flesh  profiteth  nothing. 
The  words  which  I  have  spoken  unto  you,  be 
spirit  and  life.  That  which  I  have  spoken,  un- 
derstand you  spiritually.  You  shall  not  eat  this 
body  which  you  see,  and  drink  that  blood  which 
they  shall  shed  that  shall  crucify  me.  I  have 
commended  unto  you  a  sacrament,  understand  it    ' 

Q 


226  OF    THE    EATING    AND    DRINKING 

spiritually,  and  it  shall  give  you  life.  And  al- 
though it  must  be  visibly  ministered,  yet  it  must 
be  invisibly  understood." 

These  words  of  St.  Augustine,  M^ith  the  other 
before  recited,  do  express  his  mind  plainly,  that 
Christ  is  not  otherwise  to  be  eaten  than  spiritu- 
ally, which  spiritual  eating  requireth  no  corpo- 
ral presence ;  and  that  he  intended  not  to  teach 
here  any  adoration  either  of  the  visible  sacra- 
ments, or  of  any  thing  that  is  corporally  in  them. 
For  indeed  there  is  nothing  really  and  corporally 
in  the  bread  to  be  worshipped,  although  the  Pa- 
pists say,  that  Christ  is  in  every  consecrated 
bread. 

But  our  Saviour  Christ  himself  hath  given  us 
warning  before  hand,  that  such  false  Christians 
and  false  teachers  should  come,  and  hath  bid  us 
to  beware  of  them,  saying,  "  If  any  man  tell  you 
that  Christ  is  here,  or  Christ  is  there,  believe 
him  not ;  for  there  shall  arise  false  Christs  and 
false  prophets,  and  shall  shew  many  signs  and 
wonders,  so  that  if  it  were  possible,  the  very  elect 
should  be  brought  into  error.  Take  heed,  I 
have  told  you  beforehand  ^" 

Thus  our  Saviour  Christ,  like  a  most  lovijig 
pastor  and  saviour  of  our  souls,  hath  given  us 
warning  beforehand  of  the  perils  and  dangers 
that  were  to  come,  and  to  be  wise  and  ware  that 

'   -Matt.  xxiv. 


THE    RODY    AND    ELOOD    OF    CHRIST.  227 

we  should  not  give  credit  unto  such  teachers  as 
would  persuade  us  to  worship  a  piece  of  bread, 
to  kneel  to  it,  to  knock  to  it,  to  creep  to  it,  to 
follow  it  in  procession,  to  lift  up  our  hands  to  it, 
to  offer  to  it,  to  light  candles  to  it,  to  shut  it  up 
in  a  chest  or  box,  to  do  all  other  honour  unto  it, 
more  than  we  do  unto  God ;  having  alway  this 
pretence  or  excuse  for  our  idolatry.  Behold  herti 
is  Christ.  But  our  Saviour  Christ  calleth  them 
false  prophets,  and  saith,  ''Take  heed,  I  tell  you 
before,  believe  them  not ;  if  they  say  to  you,  Be- 
hold Christ  is  abroad  or  in  the  wilderness,  go 
not  out ;  and  if  they  say  that  he  is  kept  in  close 
places,  believe  them  not ""." 

And  if  you  will  ask  me  the  question,  who  be    chaf. 
those  false  prophets  and  seducers  of  the  people. 


the  answer  is  soon  made ;  the  Romish  Antichrists  papisis''th-.t 
and  their  adherents,  the  authors  of  all  error,  ig-  eT^iieTeo- 
norance,  blindness,  superstition,  hypocrisy,  and  ^  '^ 
idolatry. 

For  Innocentius  the  Third,  one  of  the  most  innooentrns 
Wicked  men  that  ever  was  m  the  see  of  Rome, 
did  ordain  and  decree  that  the  host  should  be 
diligently  kept  under  lock  and  key. 
**  And  Honorius  the  Third  not  only  confirmed  Honoii,, 
the  same,  but  commanded  also  that  the  priests 
should  diligently  teach  the  people  from  time  to 
time,  that  when  they  lifted  up  the  bread  called 


tcrfius 


M.iU.  xxi\-. 

u  2 


228  OF    THE    EATING    AND    DRINKING,    &C. 

the  host,  the  people  should  then  reverently  bow 
clown,  and  that  likewise  they  should  do  when 
the  priest  carrieth  the  host  unto  sick  folks. 
These  be  the  statutes  and  ordinances  of  Rome, 
under  pretence  of  holiness,  to  lead  the  people 
unto  all  error  and  idolatry ;  not  bringing  them 
by  bread  unto  Christ,  but  from  Christ  unto 
bread. 
CHAP.  But  all  that  love  and  believe  Christ  himself, 
let  them  not  think  that  Christ  is  corporally  in 


XI. 


uo/toThe'*  the  bread,  but  let  them  lift  up  their  hearts  unto 
ing^ofChHrt  heaven,  and  worship  him,  sitting  there  at  the 
ment.  right  hand  of  his  Father.  Let  them  worship 
him  in  themselves,  whose  temples  they  be,  in 
whom  he  dwelleth  and  liveth  spiritually :  but  in 
no  wise  let  them  worship  him  as  being  corporally 
in  the  bread  ;  for  he  is  not  in  it,  neither  spiritu- 
ally, as  he  is  in  man,  nor  corporally,  as  he  is  in 
heaven;  but  only  sacramentally,  as  a  thing  may 
be  said  to  be  in  the  figure,  whereby  it  is  signi- 
fied. 

Thus  is  sufficiently  reproved  the  third  princi- 
pal error  of  the  Papists,  concerning  the  Lord's 
Supper,  which  is,  that  wicked  members  of  the 
devil  do  eat  Christ's  very  body,  and  drink  his 
blood. 


THUS    ENDETH    THE    FOURTH    BOOK. 


THE  FIFTH  BOOK 


THE   OBLATION    AND    SACRIFICE 


OF 


OUR  SAVIOUR  CHRIST. 


The  greatest  blasphemy  and  injury  that  can  be    chap. 

agamst  Christ,  and  yet  universally  used  through [; 

the  Popish  kingdom,  is  this,  that  the  priests  JJlf ofTh" 
make  their  mass  a  sacrifice  propitiatory,  to  remit  "**'** 
the  sins  as  well  of  themselves,  as  of  other  both 
quick  and  dead,  to  whom  they  list  to  apply  the 
same.  Thus,  under  pretence  of  holiness,  the 
Papistical  priests  have  taken  upon  them  to  be 
Christ's  successors,  and  to  make  such  an  obla- 
tion and  sacrifice,  as  never  creature  made  but 
Christ  alone,  neither  he  made  the  same  any  more 
times  than  once,  and  that  was  by  his  death  upon 
the  cross. 

For  as  St.  Paul  in  his  Epistle  to  the  Hebrews    chap. 
witnesseth,  "  Although  the  high  priests  of  the.. 


n. 


230  OF    THE    OBLATION    AND 

ScVbe-"'  old  law  offered  many  times,  (at  the  least  every 

sacrifice  of  year  once,)  yet  Christ  ofFereth  not  himself  many 

ofthepriests  times,  foT  then  he  should  many  times  have  died. 

[aw'r*'^'^     But  now  he  offereth  himself  but  once,  to  take 

away  sin  by  that  offering  of  himself.     And  as 

men  must  die  once,  so  was  Christ  offered  once, 

to  take  away  the  sins  of  many  %" 

And  furthermore  St.  Paul  saith,  "  That  the 
sacrifices  of  the  old  law,  although  they  were 
continually  offered  from  year  to  year,  yet  could 
they  not  take  away  sin,  nor  make  men  perfect. 
For  if  they  could  once  have  quieted  men's  con- 
sciences by  taking  away  sin,  they  should  have 
ceased,  and  no  more  have  been  offered.  But 
Christ,  with  once  offering,  hath  made  perfect  for 
ever  them  that  be  sanctified ;  putting  their  sins 
clean  out  of  God's  remembrance.  And  where 
remission  of  sins  is,  there  is  no  more  offering  for 
sin\" 

And  yet  further  he  saith,  concerning  the  Old 
Testament,  "  That  it  was  disannulled  and  taken 
away,  because  of  the  feebleness  and  unprofita- 
bleness thereof;  for  it  brought  nothing  to  perfec- 
tion. And  the  priests  of  that  law  were  many, 
because  they  lived  not  long,  and  so  the  priest- 
hood went  from  one  to  another;  but  Christ  liveth 
ever,  and  hath  an  everlasting  priesthood  that 
passeth  not  from  him  to  any  man  else.     Where^ 

^  Heb.  ix.  *  Heb.  x. 


SACRIFICE    OF    CHRIST.  iJ31 

fore  he  is  able  perfectly  to  save  them  that  come 
to  God  by  him,  forasmuch  as  he  livetli  ever  to 
make  intercession  for  us.  For  it  was  meet  for 
us  to  have  such  an  high  priest  that  is  holy,  in- 
nocent, w^ithout  spot,  separated  from  sinners, 
and  exalted  up  above  heaven  ;  who  needeth  not 
daily  to  offer  up  sacrifice,  as  Aaron's  priests  did, 
first  for  his  own  sins,  and  then  for  the  people. 
For  that  he  did  once,  when  he  offered  up  him- 
self^" 

Here,  in  his  Epistle  to  the  Hebrews,  St.  Paul 
hath  plainly  and  fully  described  unto  us  the  dif- 
ference between  the  priesthood  and  sacrifices  of 
the  Old  Testament,  and  the  most  high  and  wor- 
thy priesthood  of  Christ,  his  most  perfect  and 
necessary  sacrifice,  and  the  benefit  that  cometh 
to  us  thereby.  For  Christ  offered  not  the  blood 
of  calves,  sheep,  and  goats,  as  the  priests  of  the 
old  law  used  to  do;  but  he  offered  his  own  blood 
upon  the  cross.  And  he  went  not  into  an  holy 
place  made  by  man's  hand,  (as  Aaron  did,)  but 
he  ascended  up  into  heaven,  where  his  Eternal 
Father  dwelleth ;  and  before  Him  he  maketh  con- 
tinual supplication  for  the  sins  of  the  whole 
world,  presenting  his  own  body,  which  was  torn 
for  us,  and  his  precious  blood,  which  of  his  most 
gracious  and  liberal  charity  he  shed  for  us  upon 
the  cross. 

And  that  sacrifice  was  of  such  force,  that  it 

'  Heb.  vii. 


232  OF    THE    OBLATION    AND 

was  no  need  to  renew  it  every  year,  as  the  bi- 
shops did  of  the  Old  Testament ;  whose  sacrifices 
were  many  times  offered,  and  yet  were  of  no 
great  effect  or  profit,  because  they  were  sinners 
themselves  that  offered  them,  and  offered  not 
their  own  blood,  but  the  blood  of  brute  beasts ; 
but  Christ's  sacrifice,  once  offered,  was  sufficient 
for  evermore. 

And  that  all  men  may  the  better  understand 
CHAP,    this  sacrifice  of  Christ,  which  he  made  for  the 
great  benefit  of  all  men,  it  is  necessary  to  know 


in. 


Jf'Iaorifices.  the  distinction  and  diversity  of  sacrifices. 

One  kind  of  sacrifice  there  is,  which  is  called 
a  propitiatory  or  merciful  sacrifice,  that  is  to  say, 
such  a  sacrifice  as  pacifieth  God's  wrath  and  in- 
dignation, and  obtaineth  mercy  and  forgiveness 
for  all  our  sins,  and  is  the  ransom  for  our  redemp- 
tion from  everlasting  damnation. 

And  although  in  the  Old  Testament  there  were 
Thesacrifice  ccrtaiu  sacrificcs  called  by  that  name,  yet  in 

of  Christ.  ^  '' 

very  deed  there  is  but  one  such  sacrifice  where- 
by onr  sins  be  pardoned,  and  God's  mercy  and 
favour  obtained,  which  is  the  death  of  the  Son  of 
God  our  Lord  Jesu  Christ ;  nor  never  was  any 
other  sacrifice  propitiatory  at  any  time,  nor  ever 
shall  be. 

This  is  the  honour  and  glory  of  this  our  High 
Priest,  wherein  he  admitteth  neither  partner  nor 
successor.  For  by  his  one  oblation  he  satisfied 
his   Father  for   all  men's  sins,    and  reconciled 


SACRIFICE    OF    CHRIST.  233 

mankind  unto  his  grace  and  favour.  And  who- 
soever deprive  him  of  this  honour,  and  go  about 
to  take  it  to  themselves,  they  be  very  Anti- 
christs and  most  arrogant  blasphemers  against 
God,  and  against  his  Son  Jesus  Christ  whom 
He  hath  sent. 

Another  kind  of  sacrifice  there  is,  which  doth  J^J)fo,-t[,^' 
not  reconcile  us  to  God,  but  is  made  of  them  *"''"''''''• 
that  be  reconciled  by  Christ,  to  testify  our  duties 
unto  God,  and  to  shew  ourselves  thankful  unto 
him;  and  therefore  they  be  called  sacrifices  of 
laud,  praise,  and  thanksgiving. 

The  first  kind  of  sacrifice  Christ  offered  to 
God  for  us ;  the  second  kind  we  ourselves  offer 
to  God  by  Christ. 

And  by  the  first  kind  of  sacrifice  Christ  ofter- 
ed  also  us  urto  his  Father ;  and  by  the  second 
we  offer  ourselves,  and  all  that  we  have,  unto  him 
and  his  Father. 

And  this  sacrifice  generally  is  our  whole  obe- 
dience unto  God,  in  keeping  his  laws  and  com- 
mandments. Of  which  manner  of  sacrifice 
speaketh  the  prophet  David,  saying,  "  A  sacri- 
fice to  God,  is  a  contrite  heart  '^."  And  St.  Pe- 
ter saith  of  all  Christian  people,  *'  That  they  be 
an  holy  priesthood,  to  offer  spiritual  sacrifices, 
acceptable  to  God  by  Jesu  Christ  %"  And  St. 
Paul  saith,  *'  That  alway  we  offer  unto  God  a 
sacrifice  of  laud  and  praise  by  Jesus  Christ  V 

■*  PsaL  1.  •  1  Pet.  ii.  '  Heb.  xiii. 


234  OF    THE    OBLATION    AND 

CHAP.         But  now  to  speak  somewhat  more  largely  of 

IV.  .  *" 

the  priesthood  and  sacrifice  of  Christ,  he  was 

plain  decia-  such  an  high  bishop,  that  he,  once  offering  him- 
sacrifice  of  self,  was  sufficicnt,  bv  one  effusion  of  his  blood, 

Christ.  11,-  1 

to  abohsh  sm  unto  the  world  s  end.  He  was  so 
perfect  a  priest,  that  by  one  oblation  he  purged 
an  infinite  heap  of  sins,  leaving  an  easy  and  a 
ready  remedy  for  all  sinners,  that  his  one  sacri- 
fice should  suffice  for  many  years  unto  all  men 
that  would  not  shew  themselves  unworthy.  And 
he  took  unto  himself  not  only  their  sins  that 
many  years  before  were  dead,  and  put  their 
trust  in  him,  but  also  the  sins  of  those  that  until 
his  coming  again  should  truly  believe  in  his  Gos- 
pel. So  that  now  we  may  look  for  none  other 
priest,  nor  sacrifice,  to  take  away  our  sins,  but 
only  him  and  his  sacrifice.  And  as  he,  dying 
once,  was  offered  for  all,  so,  as  much  as  pertained 
to  him,  he  took  all  men's  sins  unto  himself.  So 
that  now  there  remaineth  no  more  sacrifices  for 
sin,  but  extreme  judgment  at  the  last  day, 
when  he  shall  appear  to  us  again,  not  as  a  man 
to  be  punished  again,  and  to  be  made  a  sacrifice 
for  our  sins,  as  he  was  before  ;  but  he  shall  come 
in  his  glory,  without  sin,  to  the  great  joy  and 
comfort  of  them,  which  be  purified  and  made 
clean  by  his  death,  and  continue  in  godly  and 
innocent  living ;  and  to  the  great  terror  and  dread 
of  them  that  be  wicked  and  ungodly  ^" 

»  Heb.  ix. 


SACRIFICE    OF    CHRIST.  235 

Thus  the  Scripture  teacheth,  that  if  Christ 
had  made  any  oblation  for  sin  more  than  once, 
he  should  have  died  more  than  once ;  foras- 
much as  there  is  none  oblation  and  sacrifice  for 
sin,  but  only  his  death.  And  now  there  is  no 
more  oblation  for  sin,  seeing  that  by  him  our  sins 
be  remitted,  and  our  consciences  quieted. 

And  although  in   the   Old  Testament  there    cuAr. 

were  certain  sacrifices,  called  sacrifices  for  sin, "^ 

yet  they  were  no  such  sacrifices  that  could  take  ficeVoTthe 
away  our  sins  in  the  sight  of  God ;  but  they  were  "^^  ^^'^* 
ceremonies  ordained  to  this  intent,  that  they 
should  be,  as  it  were,  shadows  and  figures,  to 
signify  beforehand  the  excellent  sacrifice  of 
Christ  that  was  to  come,  which  should  be  the 
very  true  and  perfect  sacrifice  for  the  sins  of  the 
whole  world. 

And  for  this  signification  they  had  the  name 
of  a  sacrifice  propitiatory,  and  were  called  sacri- 
fices for  sins,  not  because  they  indeed  took  away 
our  sins,  but  because  they  were  images,  sha- 
dows, and  figures,  whereby  godly  men  were  ad- 
monished of  the  true  sacrifice  of  Christ  then  to 
come,  which  should  truly  abolish  sin  and  ever- 
lasting death. 

And  that  those  sacrifices,  which  were  made  by 
the  priests  in  the  old  law,  could  not  be  able  to 
purchase  our  pardon,  and  deserve  the  remission 
of  our  sins,  St.  Paul  doth  clearly  affirm  in  his 
said  Epistle  to  the  Hebrews,  where  he  saith, 


236  OF    THE    OBLATION    AND 

**  It  is  impossible  that  our  sins  should  be  taken 
away  by  the  blood  of  oxen  and  goats  \" 

Wherefore  all  godly  men,  although  they  did 
use  those  sacrifices  ordained  of  God,  yet  they 
did  not  take  them  as  things  of  that  value  and 
estimation,  that  thereby  they  should  be  able  to 
obtain  remission  of  their  sins  before  God.  But 
they  took  them  partly  for  figures  and  tokens 
ordained  of  God,  by  the  which  he  declared,  that 
he  would  send  that  seed,  which  he  promised  to 
be  the  very  true  sacrifice  for  sin,  and  that  he 
would  receive  them  that  trusted  in  that  promise, 
and  remit  their  sins  for  the  sacrifice  after  to 
come.  And  partly  they  used  them  as  certain 
ceremonies,  whereby  such  persons  as  had  offend- 
ed against  the  law  of  Moses,  and  were  cast 
out  of  the  congregation,  were  received  again 
among  the  people,  and  declared  to  be  absolved. 
As  for  like  purposes  we  use,  in  the  church  of 
Christ,  sacraments  by  him  instituted.  And  this 
outward  casting  out  from  the  people  of  God, 
and  receiving  in  again,  was  according  to  the  law 
and  knowledge  of  man  ;  but  the  true  reconcilia- 
tion and  forgiveness  of  sin  before  God,  neither 
the  fathers  of  the  old  law  had,  nor  we  yet  have, 
but  only  by  the  sacrifice  of  Christ,  made  in  the 
mount  of  Calvary.  And  the  sacrifices  of  the  old 
law   were  prognostications  and  figures   of  the 

'>  Heb.  ix. 


I 


SACRIFICE    OF    CHRIST.  237 

same  then  to  come,  as  our  sacraments  be  figures 
and  demonstrations  of  the  same  now  passed.  . 

Now  by  these  foresaid  things  may  every  man    chap. 
easily  perceive,  that  the  offering  of  the  priest  in 


the  mass,  or  the  appointing  of  his  ministration  at  noTa "acri-* 
his  pleasure,  to  them  that  be  quick  or  dead,  can-  ato^^"^"^' '' 
not  merit  and  deserve,- neither  to  himself,  nor  to 
them  for  whom  he  singeth  or  sayeth,  the  remis- 
sion of  their  sins :  but  that  such  Popish  doctrine 
is  contrary  to  the  doctrine  of  the  Gospel,  and  in- 
jurious to  the  sacrifice  of  Christ. 

For  if  only  the  death  of  Christ  be  the  oblation, 
sacrifice,  and  price,  wherefore  our  sins  be  par- 
doned, then  the  act  or  ministration  of  the  priest 
cannot  have  the  same  office.  Wherefore  it  is  an 
abominable  blasphemy  to  give  the  office  or  dig- 
nity to  a  priest,  which  pertaineth  only  to  Christ; 
or  to  affirm  that  the  church  hath  need  of  any 
such  sacrifice ;  as  who  should  say,  that  Christ's 
sacrifice  were  not  sufficient  for  the  remission  of 
our  sins  ;  or  else  that  his  sacrifice-  should  hang 
upon  the  sacrifice  of  a  priest. 

But  all  such  priests  as  pretend  to  be  Christ's 
successors,  in  making  a  sacrifice  of  him,  they  be 
his  most  heinous  and  horrible  adversaries.  For 
never  no  person  made  a  sacrifice  of  Christ,  but 
he  himself  only.  And  therefore  St.  Paul  saith, 
"  That  Christ's  priesthood  cannot  pass  from  him 
to  another.  For  what  needeth  any  more  sacri- 
fices, if  Christ's  sacrifice  be  perfect  and  suffi- 


236  OF    THE    OBLATION    AND 

cient'?"  And  as  St.  Paul  saith,  *'  That  if  the 
sacrifices  and  ministration  of  Aaron,  and  other 
priests  of  that  time,  had  lacked  nothing,  but  had 
been  perfect  and  sufficient,  then  should  not  the 
sacrifice  of  Christ  have  been  required,  (for  it  had 
been  but  in  vain  to  add  any  thing  to  that,  which 
of  itself  was  perfect;)  so  likewise  if  Christ's  sa- 
crifice which  he  had  made  himself  be  sufficient, 
what  need  we  every  day  to  have  more  and  more 
sacrifices  ^  ?"  Wherefore  all  Popish  priests  that 
presume  to  make  every  day  a  sacrifice  of  Christ, 
either  must  they  needs  make  Christ's  sacrifice 
vain,  imperfect,  and  unsufficient,  or  else  is  their 
sacrifice  in  vain,  which  is  added  to  the  sacrifice 
which  is  already  of  itself  sufficient  and  perfect. 

But  it  is  a  wonderous  thing  to  see  what  shifts 

and  cautels  the  Popish  Antichrists  devise,   to 

colour  and  cloak  their  wicked  errors.     And  as  a 

chain  is  so  joined  together,  that  one  link  draw- 

eth  another  after  it ;  so  be  vices  and  errors  knit 

together,  that  every  one  draweth  his  fellow  with 

him.     And  so  doth  it  here  in  this  matter. 

CHAP.        For  the  Papists,  to  excuse  themselves,  do  say, 

^"'      that  they  make  no  new  sacrifice,  nor  none  other 

LlZnhe    sacrifice  than  Christ  made ;  for  they  be  not  so 

fMhw''' blind,  but  they  see  that  then  they  should  add 

another  sacrifice   to   Christ's  sacrifice,    and  so 

make  his  sacrifice  imperfect ;  but  they  say,  that 

'  Meb.  vil.  ^   Meb.  viii. 


SACRIFICE    OF    CHRIST.  239 

tliey  make  the  self-same  sacrifice  for  sin  that 
Christ  himself  made. 

And  here  they  run  headlong  into  the  foulest 
and  most  heinous  error  that  ever  was  imagined. 
For  if  they  make  every  day  the  same  oblation 
and  sacrifice  for  sin  that  Christ  himself  made, 
and  the  oblation  that  he  made  v^^as  his  deaths 
and  the  effusion  of  his  most  precious  blood  upon 
the  cross,  for  our  redemption  and  price  of  our 
sins :  then  followeth  it  of  necessity,  that  they 
every  day  slay  Christ  and  shed  his  blood  ;  and 
so  be  they  worse  than  the  wicked  Jews  and 
Pharisees,  which  slew  him,  and  shed  his  blood 
but  once. 

Almighty  God,  the  Father  of  light  and  truth,    chap. 

banish  all  such  darkness  and  error  out  of  his !!l[l_ 

church,  with  the  authors  and  teachers  thereof ;  ^'jJfiVeTf'aTi 
or  else  convert  their  hearts  unto  him,  and  give  pe'„'pfe?" 
this  light  of  faith  to  every  man,  that  he  may 
trust  to  have  remission  of  his  sins,  and  be  deli- 
vered from  eternal  death  and  hell,  by  the  merit 
only  of  the  death  and  blood  of  Christ :  and  that 
by  his  own  faith  every  man  may  apply  the  same 
unto  himself,  and  not  take  it  at  the  appointment 
of  Popish  priests,  by  the  merit  of  their  sacrifices 
and  oblations. 

If  we  be  indeed,  as  we  profess,  Christian  men, 
we  may  ascribe  this  honour  and  glory  to  no  man, 
but  to  Christ  alone.  Wherefore  let  us  give  the 
whole  laud  and   praise  hereof  iinto  him  ;   let  us    . 


240  OF    THE    OBLATION   AND 

fly  only  to  him  for  succour;  let  us  hold  him  fast, 
and  hang  upon  him,  and  give  ourselves  wholly 
to  him.  And  forasmuch  as  he  hath  given  him- 
self to  death  for  us,  to  be  an  oblation  and  sacri- 
fice to  his  Father  for  our  sins,  let  us  give  our- 
selves again  unto  him,  making  unto  him  an  obla- 
tion, not  of  goats,  sheep,  kine,  and  other  beasts 
that  have  no  reason,  as  was  accustomed  before 
Christ's  coming ;  but  of  a  creature  that  hath 
reason,  that  is  to  say,  of  ourselves,  not  killing 
our  ov^^n  bodies,  but  mortifying  the  beastly  and 
unreasonable  affections  that  would  gladly  rule 
and  reign  in  us. 

So  long  as  the  law  did  reign,  God  suffered 
dumb  beasts  to  be  offered  unto  him ;  but  now 
that  we  be  spiritual,  we  must  offer  spiritual  ob- 
lations, in  the  place  of  calves,  sheep,  goats,  and 
doves.  We  must  kill  devilish  pride,  furious  an- 
ger, insatiable  covetousness,  filthy  lucre,  stink- 
ing lechery,  deadly  hatred  and  malice,  foxy 
wiliness,  wolvish  ravening  and  devouring,  and 
all  other  unreasonable  lusts  and  desires  of  the 
flesh.  "  And  as  many  as  belong  to  Christ,  must 
crucify  and  kill  these  for  Christ's  sake,  as  Christ 
crucified  himself  for  their  sakes'." 

These  be  the  sacrifices  of  Christian  men ;  these 
hosts  and  oblations  be  acceptable  to  Christ. 
And  as  Christ  offered  himself  for  us,  so  is  it  our 

'  Galat.  V. 


SACRIFICE    OF    CHRIST.  241 

duties  after  this  sort  to  offer  ourselves  to  him 
again.  And  so  shall  we  not  have  the  name  of 
Christian  men  in  vain;  but  as  we  pretend  to  be- 
long to  Christ  in  word  and  profession,  so  shall 
we  indeed  be  his  in  life  and  inward  affection. 
So  that  within  and  without  we  shall  be  altoge- 
ther his,  clean  from  all  hypocrisy  or  dissimula- 
tion. And  if  we  refuse  to  offer  ourselves  after 
this  wise  unto  him,  by  crucifying  our  own  wills, 
and  committing  us  wholly  to  the  will  of  God, 
we  be  most  unkind  people,  superstitious  hypo- 
crites, or  rather  unreasonable  beasts,  worthy  to 
be  excluded  utterly  from  all  the  benefits  of 
Christ's  oblation. 

And  if  we  put  the  oblation  of  the  priest  in  the    chap. 
stead  of  the  oblation  of  Christ,  refusing  to  receive 


IX. 


the  sacrament  of  his  body  and  blood  ourselves,  Jil'^^s'dS 
as  he  ordained  ;  and  trusting  to  have  remission  laK^uuSj 
of  our  sins  by  the  sacrifice  of  the  priest  in  theeVfromaii 
mass,  and  thereby  also  to  obtain  release  of  the  congreg"- 
pains  in  purgatory,   we  do  not  only  injury  to 
Christ,  but  also  commit  most  detestable  idola- 
try.    For  these  be  but  false  doctrines,  without 
shame  devised,  and  feigned,  by  wicked  Popish 
priests,  idolaters,  monks,  and  friars,  which  for 
lucre  have  altered  and  corrupted  the  most  holy 
Supper  of  the  Lord,  and  turned  it  into  manifest 
idolatry.     Wherefore  all  godly  men  ought  with 
all  their  heart  to  resist  and  abhor  all  such  blas- 
phemy against  the  Son  of  God. 

R 


242  OF    THE    OBLATION    AND 

And  forasmuch  as  in  such  masses  is  manifest 
wickedness  and  idolatry,  wherein  the  priest 
alone  maketh  oblation  satisfactory,  and  applieth 
the  same  for  the  quick  and  the  dead  at  his  will 
and  pleasure ;  all  such  Popish  masses  are  to  be 
clearly  taken  away  out  of  Christian  churches, 
and  the  true  use  of  the  Lord's  Supper  is  to  be 
restored  again,  wherein  godly  people  assembled 
together  may  receive  the  sacrament  every  man 
for  himself,  to  testify  that  he  is  a  member  of 
Christ's  body,  fed  with  his  flesh,  and  drinking 
his  blood  spiritually. 
CHAP.  Christ  did  not  ordain  his  sacraments  to  this 
use,  that  one  should  receive  them  for  another. 

Every  man  •r-nii 

ought  to  re-  and  the  priest  tor  all  the  lay  people ;  but  he  or- 
sacrament    clalncd  tlicm  for  tlils   iutcut,  that  every  man 

himself,  and  '' 

not  one  for  ghouM  rcccivc  thcm  for  himself,  to  ratify,  con- 

snother.  *' 

firm,  and  establish  his  own  faith  and  everlasting 
salvation.  Therefore  as  one  man  may  not  be 
baptized  for  another,  (and  if  he  be,  it  availeth 
nothing ;)  so  ought  not  one  to  receive  the  holy 
communion  for  another.  For  if  a  man  be  dry  or 
hungry,  he  is  never  a  whit  eased,  if  another  man 
drink  or  eat  for  him  :  or  if  a  man  be  all  befiled, 
it  helpeth  him  nothing,  another  man  to  be  wash- 
ed for  him :  so  availeth  it  nothing  to  a  man,  if 
another  man  be  baptized  for  him,  or  be  refreshed 
for  him  with  the  meat  and  drink  at  the  Lord's 
table.  And  therefore,  said  St.  Peter,  '*  Let 
every   man  be  baptized  in   the  name  of  Jesu 


SACRIFICE    OF    CHRIST.  243 

Christ ""."  And  our  Saviour  Christ  said  to  the 
multitude,  *'  Take,  and  eat."  And  further  he 
said,  "  Drink  you  all  of  this."  Whosoever  there- 
fore will  be  spiritually  regenerated  in  Christ,  he 
must  be  baptized  himself.  And  he  that  will  live 
himself  by  Christ,  must  by  himself  eat  Christ's 
flesh  and  drink  his  blood. 

And  briefly  to  conclude :  he  that  thinketh  to 
come  to  the  kingdom  of  Christ  himself,  must 
also  come  to  his  sacraments  himself,  and  keep 
his  commandments  himself,  and  do  all  things 
that  pertain  to  a  Christian  man  and  to  his  voca- 
tion himself ;  lest  if  he  refer  these  things  to  ano- 
ther man  to  do  them  for  him,  the  other  may  with 
as  good  right  claim  the  kingdom  of  heaven  for 
him. 

Therefore  Christ  made  no  such  diflerence  be-    chap. 
tween  the  priest  and  the  layman,  that  the  priest . 


xr. 


should  make  oblation  and  sacrifice  of  Christ  for  InL^he^^' 
the  layman,  and  eat  the  Lord's  Supper  from  him  priest  and 
all  alone,  and  distribute  and  apply  it  as  him  liketh. 
Christ  made  no  such  difference;  but  the  difference 
that  is  between  the  priest  and  the  layman  in  this 
matter,  is  only  in  the  ministration ;  that  the 
priest,  as  a  common  ministerof  the  church,  doth 
minister  and  distribute  the  Lord's  Supper  unto 
other,  and  other  receive  it  at  his  hands.  But 
the  very  supper  itself  was  by  Christ  instituted 
and  given  to  the  whole  church,  not  to  be  offered 

'"  Acts  ii. 

k2 


244  OF    THE   OBLATION    AND 

and  eaten  of  the  priest  for  other  men,  but  by 
him  to  be  delivered  to  all  that  would  duly  ask 
it. 

As  in  a  prince's  house  the  officers  and  minis- 
ters prepare  the  table,  and  yet  other,  as  well  as 
they,  eat  the  meat  and  drink  the  drink  :  so  do 
the  priests  and  ministers  prepare  the  Lord's 
Supper,  read  the  Gospel,  and  rehearse  Christ's 
words;  but  all  the  people  say  thereto.  Amen. 
All  remember  Christ's  death,  all  give  thanks  to 
God,  all  repent  and  offer  themselves  an  oblation 
to  Christ,  all  take  him  for  their  Lord  and  Savi- 
our, and  spiritually  feed  upon  him;  and  in  token 
thereof,  they  eat  the  bread  and  drink  the  wine  in 
his  mystical  supper. 

And  this  nothing  diminislieth  the  estimation 

and  dignity  of  priesthood  and  other  ministers  of 

the  church,  but  advanceth  and  highly  commend- 

eth  their  ministration.     For  if  they  are  much  to 

be  loved,  honoured,  and  esteemed  that  be  the 

king's  chancellors,  judges,  officers,  and  ministers 

in  temporal  matters ;  how  much  then  are  they  to 

be  esteemed  that  be  ministers  of  Christ's  words 

and  sacraments,  and  have  to  them  committed  the 

keys  of  heaven,  to  let  in  and  shut  out,  by  the 

ministration  of  his  word  and  gospel! 

CHAP.         Now,  forasmuch,  as  1  trust  that  I  have  plainly 

^^^'      enough  set  forth  the  propitiatory  sacrifice  of  our 

totVeTC"^  Saviour  Jesu  Christ,  to  the  capacity  and  comfort 

^" ''        X)f  all  men  that  have  any  understanding  of  Christ ; 


SACRIFICE    OF    CHRIST.  245 

and  have  declared  the  hemous  abomination  and 
idolatry  of  the  Popish  mass,  wherein  the  priests 
have  taken  upon  them  the  office  of  Christ,  to 
make  a  propitiatory  sacrifice  for  the  sins  of  the 
people,  it  is  now  necessary  to  make  answer  to 
the  subtle  persuasions  and  sophistical  cavilla- 
tions  of  the  Papists,  whereby  they  have  deceived 
many  a  simple  man,  both  learned  and  un- 
learned. 

The  place  of  St.  Paul  unto  the  Hebrews ", 
(which  they  do  cite  for  their  purpose,)  maketh 
quite  and  clean  against  them.  For  where  St. 
Paul  saith,  "  That  every  high  priest  is  ordained 
to  offer  gifts  and  sacrifices  for  sins,"  he  spake 
not  that  of  the  priests  of  the  New  Testament, 
but  of  the  Old:  which  (as  he  saith)  offered  calves 
and  goats.  And  yet  they  were  not  such  priests, 
that  by  their  offerings  and  sacrifices  they  could 
take  away  the  people's  sins,  but  they  were  sha- 
dows and  figures  of  Christ,  our  everlasting  priest, 
which  only  by  one  oblation  of  himself  taketh 
away  the  sins  of  the  world."  Wherefore  the 
Popish  priests  that  apply  this  text  unto  them- 
selves, do  directly  contrary  to  the  meaning  of 
St.  Paul,  to  the  great  injury  and  prejudice  oi' 
Christ,  by  whom  only,  St.  Paul  saith,  "  That 
the  sacrifice  and  oblation  for  the  sin  of  the  whole 
world  was  accomplished  and  fulfilled." 

"  Hebrews  V. 


246  OF    THE    OBLATION    AND 

And  as  little  serveth  for  the  Papists'  purpose 
the  text  of  the  prophet  Malachi,  **  That  every 
where  should  be  offered  unto  God  a  pure  sacri- 
fice and  oblation"."     For  the  prophet  in  that 
place  spake  no  word  of  the  mass,  nor  of  any  ob- 
lation propitiatory  to  be  made  by  the  priests ; 
but  he  spake  of  the  oblation  of  all  faithful  people 
(in  what  place  soever  they  be)  which  offer  unto 
God,  with  pure  hearts  and  minds,  sacrifices  of 
laud  and  praise :  prophesying  of  the  vocation  of 
the  Gentiles,  that  God  would  extend  his  mercy 
unto  them,  and  not  be  the  God  only  of  the  Jews, 
but  of  all  nations  from  east  to  west,  that  with 
pure  faith  call  upon  him,  and  glorify  his  name. 
CHAP.        But  the  adversaries  of  Christ  gather  together 

XIII. 

a  great  heap  of  authors,  which  (as  they  say)  call 

An  answer       ,  ,      ^  .  •  n  -n 

to  the  au-    the  mass,  or  holy  communion,  a  sacrince.     J3ut 

thors.  11       1  1  1  •         1  • 

all  those  authors  be  answered  unto  m  this  one 
sentence,  that  they  called  it  not  a  sacrifice  for 
sin,  because  that  it  taketh  away  our  sin,  (which 
was  taken  away  only  by  the  death  of  Christ,) 
but  because  it  was  ordained  of  Christ  to  put  us 
in  remembrance  of  the  sacrifice  made  by  him 
upon  the  cross.  And  for  that  cause  it  beareth 
the  name  of  that  sacrifice,  as  St.  Augustine  de- 
clare th  plainly  in  his  Epistle  Ad  Bonifacium^, 
before  rehearsed  in  this  book ;  and  in  his  book 
J)e  Jide  ad  Petrum  Diacomim,  before  rehearsed 

^  Malachi  i,  ?  Augustinus  ad  Bonifacium. 


SACRIFICE    OF    CHRIST.  247 

also.  And  in  his  book  De  civitate  Dei  ^  he  saith, 
*'  That  which  men  call  a  sacrifice,  is  a  sign  or 
representation  of  the  true  sacrifice." 

And  the  master  of  the  sentences  (of  whom  all 
the  school  authors  take  their  occasion  to  write) 
judged  truly  in  this  point,  saying,  **  That  which 
is  offered  and  consecrated  of  the  priest,  is  called 
a  sacrifice  and  oblation,  because  it  is  a  memory 
and  representation  of  the  true  sacrifice  and  holy 
oblation,  made  in  the  altar  of  the  cross  '." 

And  St.  John  Chrysostome  \  after  he  hath  said 
that  Christ  is  our  bishop  which  offered  that  sa- 
crifice that  made  us  clean,  and  that  we  offer  the 
same  now,  lest  any  man  might  be  deceived  by 
his  manner  of  speaking,  he  openeth  his  meaning 
more  plainly,  saying,  **That  which  we  do,  is 
done  for  a  remembrance  of  that  which  was  done 
by  Christ.  For  Christ  saith.  Do  this  in  re- 
membrance of  me."  Also  Chrysostome  declar- 
ing at  length,  theft  the  priests  of  the  old  law 
offered  ever  new  sacrifices,  and  changed  them 
from  time  to  time,  and  that  Christian  peopld  do 
not  so,  but  offer  ever  one  sacrifice  of  Christ ;  yet 
by  and  by,  lest  some  men  might  be  offended  with 
this  speech,  he  maketh  as  it  were  a  correction  of 
his  words,  saying,  "  But  rather  we  make  a  re- 
membrance of  Christ's  sacrifice."     As  though 

*>  De  civitat.  lib.  10.  cap.  5.  "^  Lombardus,  lib.  \.  dist.  IIS. 

="  Chrysost.  ad  Heb.  Horn.  17. 


248  OF    THE    OBLATION    AND 

he  should  say :  Although  in  a  certam  kind  of 
speech  we  may  say,  that  every  day  we  make  a 
sacrifice  of  Christ ;  yet  in  very  deed,  to  speak 
properly,  we  make  no  sacrifice  of  him,  but  only 
a  commemoration  and  remembrance  of  that  sa- 
crifice, which  he  alone  made,  and  never  none  but 
he.  Nor  Christ  never  gave  this  honour  to  any 
creature,  that  he  should  make  a  sacrifice  of  him, 
nor  did  not  ordain  the  sacrament  of  his  holy  sup- 
per, to  the  intent  that  either  the  people  should 
sacrifice  Christ  again,  or  that  the  priests  should 
make  a  sacrifice  of  him  for  the  people:  but  his 
holy  supper  was  ordained  for  this  purpose,  that 
every  man  eating  and  drinking  thereof  should 
remember  that  Christ  died  for  him,  and  so  should 
exercise  his  faith,  and  comfort  himself  by  the 
remembrance  of  Christ's  benefits ;  and  so  give 
unto  Christ  most  hearty  thanks,  and  give  him- 
self also  clearly  unto  him. 

Wherefore  the  ordinance  of  Christ  ought  to 
be  followed ;  the  priest  to  minister  the  sacrament 
to  the  people,  and  they  to  use  it  to  their  conso- 
lation. And  in  this  eating,  drinking,  and  using 
of  the  Lord's  Supper,  we  make  not  of  Christ  a 
new  sacrifice  propitiatory  for  remission  of  sin. 
CHAP.  But  the  humble  confession  of  all  penitent 
hearts,  their  acknowledging  of  Christ's  benefits. 


XIV. 


sons  make  a  tlicir  tlianksgiviug  for  the  same,  their  faith  and 

sacrifice  as  .  ,        .       . 

well  as  the  cousolation  in  Christ,  their  humble  submission 

priest, 

and  obedience  to  God's  will  and  commandments, 


SACRIFICE    OF    CHRIST.  249 

is  a  sacrifice  of  laud  and  praise,  accepted  and 
allowed  of  God  no  less  than  the  sacrifice  of  the 
priest.  For  Almighty  God,  without  respect  of 
person,  accepteth  the  oblation  and  sacrifice  of 
priest  and  lay  person,  of  king  and  subject,  of 
master  and  servant,  of  man  and  woman,  of  young 
and  old,  yea  of  English,  French,  Scot,  Greek, 
Latin,  Jew,  and  Gentile ;  of  every  man  according 
to  his  faithful  and  obedient  heart  unto  Him;  and 
that  through  the  sacrifice  propitiatory  of  Jesu 

Christ. 

And  as  for  the  saying  or  singing  of  mass  by    chap. 
the  priest,  as  it  was  in  time  passed  used,  it  is '— 

A  -^  .     ThePapis- 

neither  a  sacrifice  propitiatory,  nor  yet  a  sacri-  ticaima^sis 

i        ■■■  •'  *^  neither  a  sa- 

fice  of  laud  and  praise,  nor  in  any  wise  allowed  •^rJJ^jyj^^"- 
before  God,  but  abominable  and  detestable,  and  ^"^^"'^g/. 
thereof  may  well  be  verified  the  saying  of  Christ,  ^"s- 
*'  Xhat  thing  which  seemeth  an  high  thing  be- 
fore men,  is  abomination  before  God  *." 

They  therefore  which  gather  of  the  doctors, 
that  the  mass  is  a  sacrifice  for  remission  of  sin, 
and  that  it  is  applied  by  the  priest  to  them  for 
whom  he  saith  or  singeth  ;  they  which  so  gather 
of  the  doctors,  do  to  them  most  grievous  injury 
and  wrong,  most  falsely  belying  them. 

For  these  monstrous  things  were  never  se^n    chap. 
nor  known  of  the  old  and  primitive  church,  nor 1, 

There  wero 

there  were  not  then  in  one  church  many  masses  no  Papisti- 

'  Luke  Avi. 


250  OF    THE    OBLATION    AND 

h* tiir  Hmi-  Gvery  day,  but  upon  certain  days  there  was  a 
tive  church,  commou  table  of  the  Lord's  Supper,  where  a 
number  of  people  did  together  receive  the  body 
and  blood  of  the  Lord  :  but  there  were  then  no 
daily  private  masses,  where  every  priest  received 
alone,  like  as  until  this  day  there  is  none  in  the 
Greek  churches  but  one  common  mass  in  a  day. 
Nor  the  holy  fathers  of  the  old  church  would  not 
have  suffered  such  ungodly  and  wicked  abuses 
of  the  Lord's  Supper. 

But  these  private  masses  sprang  up  of  late 
years  partly  through  the  ignorance  and  supersti- 
tion of  unlearned  monks  and  friars,  which  knew 
not  what  a  sacrifice  was,  but  made  of  the  mass  a 
sacrifice  propitiatory,  to  remit  both  sin  and  the 
pain  due  for  the  same ;  but  chiefly  they  sprang 
of  lucre  and  gain,  when  priests  found  the  means 
to  sell  masses  to  the  people,  which  caused  masses 
so  much  to  increase,  that  every  day  was  said  an 
infinite  number,  and  that  no  priest  would  receive 
the  communion  at  another  priest's  hand,  but 
every  one  would  receive  it  alone ;  neither  re- 
garding the  godly  decree  of  the  most  famous  and 
holy  council  of  Nice",  which  appointeth  in  what 
order  priests  should  be  placed  above  deacons  at 
the  communion  ;  nor  yet  the  canons  of  the  apos- 
tles %  which  command  that  when  any  commu- 

"  Concilium  Nicenum,  cap.  14. 
'  Canones  Apostolorum,  cap.  8, 


SACRIFICE    OF    CHRIST. 

nion  is  ministered,  all  the  priests  together  should 
receive  the  same,  or  else  be  excommunicated. 
So  much  the  old  fathers  misliked,  that  any  priest 
should  receive  the  sacrament  alone. 

Therefore  when  the  old  fathers  called  the  mass, 
or  supper  of  the  Lord,  a  sacrifice,  they  meant 
that  it  was  a  sacrifice  of  lauds  and  thanksgiving, 
(and  so  as  well  the  people  as  the  priest  do  sacri- 
fice,) or  else  that  it  was  a  remembrance  of  the 
very  true  sacrifice  propitiatory  of  Christ:  but 
they  meant  in  no  wise  that  it  is  a  very  true  sacri- 
fice for  sin,  and  applicable  by  the  priest  to  the 
quick  and  dead. 

For  the  priest  may  well  minister  Christ's 
words  and  sacraments  to  all  men  both  good  and 
bad,  but  he  can  apply  the  benefit  of  Christ's 
passion  to  no  man  of  age  and  discretion,  but 
only  to  such  as  by  their  own  faith  do  apply  the 
same  unto  themselves.  So  that  every  man  of 
age  and  discretion  taketh  to  himself  the  benefits 
of  Christ,  or  refuseth  them  himself,  by  his  own 
faith,  quick  or  dead ;  that  is  to  say,  by  his  true 
and  lively  faith,  that  worketh  by  charity,  he  re- 
ceiveth  them,  or  else  by  his  ungodliness  or 
feigned  faith  rejecteth  them. 

And  this  doctrine  of  the  Scripture  clearly  con- 
demneth  the  wicked  inventions  of  the  Papists  in 
these  latter  days,  which  have  devised  a  purga- 
tory to  torment  souls  after  this  life,  and  oblations 
of  masses  said  by  the  priests  to  deliver  them  . 


251 


252 


OF    THE    OBLATION    AND 


CHAP. 
XVII. 


from  the  said  torments;  and  a  great  number  of 
other  commodities  do  they  promise  to  the  sim- 
ple ignorant  people  by  their  masses. 

Now  the  nature  of  man  being  ever  prone  to 
idolatry  from  the  beginning  of  the  world,  and 

The  causes      •>        -n       •  • 

hot  pTTs  Papists  bemg  ready  by  all  means  and  policy 

ticai  masses  to  defcud  aud  cxtol  thc  mass  for  their  estima- 

entered  into  v^iji-ixiiti, 

the  church,  tion  and  profit;  and  the  people  being  superstiti- 
ously  enamoured  and  doted  upon  the  mass,  be- 
cause they  take  it  for  a  present  remedy  against 
all  manner  of  evils ;  and  part  of  the  princes  being 
blinded  by  Papistical  doctrine,  part  loving  quiet- 
ness, and  loth  to  offend  their  clergy  and  sub- 
jects, and  all  being  captive  and  subject  to  the 
Antichrist  of  Rome;  the  state  of  the  world  re- 
maining in  this  case,  it  is  no  wonder  that  abuses 
grew  and  increased  in  the  church,  that  super- 
stition with  idolatry  were  taken  for  godliness 
and  true  religion,   and  that  many  things  were 
brought    in    without   the   authority   of  Christ: 
J/1L'pS-As   purgatory,  the   oblation   and   sacrificing  of 
ucai  masses.  Qj^j.j^^  by  tlic  priest  alone,  the  application  and 
appointing  of  the  same  to  such  persons  as  the 
priest  would  sing  or  say  mass  for,  and  to  such 
abuses  as  they  could  devise,  to  deliver  some  from 
purgatory,  and  some  from  hell,  if  they  were  not 
there  finally  by  God  determined  to  abide,  as 
they  termed  the  matter;   to  make  rain  or  fair 
weather,  to  put  away  the  plague  and  other  sick- 
nesses both  from  man  and  beast,  to  hallow  and 


SACRIFICE    OF    CHRIST. 


253 


preserve  them  that  went  to  Jerusalem,  to  Rome, 
to  St.  James  in  Compostella,  and  to  other  places 
in  pilgrimage  ;  for  a  preservative  against  tempest 
and  thunder,  against  perils  and  dangers  of  the  sea ; 
for  a  remedy  against  murrain  of  cattle,  against 
pensiveness  of  the  heart,  and  against  all  manner 
of  affliction  and  tribulation. 

And,  finally,  they  extol  their  masses  far  above 
Christ's  passion ;  promising  many  things  there- 
by, which  were  never  promised  us  by  Christ's 
passion :  As  that  if  a  man  hear  mass,  he  shall 
lack  no  bodily  sustenance  that  day,  nor  nothing 
necessary  for  him,  nor  shall  be  letted  in  his  jour- 
ney ;  he  shall  not  lose  his  sight  that  day,  nor  die 
no  sudden  death ;  he  shall  not  wax  old  in  the 
time  that  he  heareth  mass,  nor  no  wicked  spirits 
shall  have  power  of  him,  be  he  never  so  wicked 
a  man,  so  long  as  he  looketh  upon  the  sacrament. 
All  these  foolish  and  devilish  superstitions  the 
Papists  of  their  own  idle  brain  have  devised  of 
late  years,  which  devices  were  never  known  in 
the  old  church. 

And  yet  they  cry  out  against  them  that  pro-    chap. 
fess  the  Gospel,  and  say  that  they  dissent  from    ^^".^' 
the  church,  and  would  have  them  to  follow  thedmlxi'isto 
example  of  their  church.     And  so  would  they 
gladly  do,  if  the  Papists  would  follow  the  first 
church  of  the  apostles,  which  was  most  pure  and 
incorrupt ;   but  the  Papists  have  clearly  varied 
from  the  usage  and  example  of  that  church,  and     - 


254  OF    THE    OBLATION    AND 

have  invented  new  devices  of  their  own  brains, 
and  will  in  no  wise  content  to  follow  the  primi- 
tive church ;  and  yet  they  would  have  other  to 
follow  their  church,  utterly  varying  and  dissent- 
ing from  the  first  most  godly  church. 

But  thanks  be  to  the  Eternal  God,  the  manner 
of  the  holy  communion,  which  is  now  set  forth 
within  this  realm^  is  agreeable  with  the  institu- 
tion of  Christ,  with  St.  Paul  and  the  old  pri- 
mitive and  apostolick  church,  with  the  right 
faith  of  the  sacrifice  of  Christ  upon  the  cross  for 
our  redemption,  and  with  the  true  doctrine  of 
our  salvation,  justification,  and  remission  of  all 
our  sins  by  that  only  sacrifice. 

A  short  in-       Now  rcstcth  uothiug  but  that  all  faithful  sub- 
struction to  ^  , 
theboiy      jects  will  2'ladlv  receive  and  embrace  the  same, 

being  sorry  for  their  former  ignorance ;  and  every 
man  repenting  himself  of  his  off'ences  against 
God,  and  amending  the  same,  may  yield  himself 
wholly  to  God,  to  serve  and  obey  Him  all  the 
days  of  his  life,  and  often  to  come  to  the  holy 
supper,  which  our  Lord  and  Saviour  Christ  hath 
prepared ;  and  as  he  there  corporally  eateth  the 
very  bread,  and  drinketh  the  very  wine ;  so  spi- 
ritually he  may  feed  of  the  very  flesh  and  blood 
of  Jesu  Christ  his  Saviour  and  Redeemer,  re- 
membering his  death,  thanking  him  for  his  bene- 
fits, and  looking  for  none  other  sacrifice  at  no 
priest's  hands  for  remission  of  his  sins,  but  only 
trusting  to  his  sacrifice,  which  being  both  the 


communion. 


SACRIFICE    OF    CHRIST. 


255 


high  priest,  and  also  the  Lamb  of  God,  prepared 
from  the  beginning  to  take  away  the  sins  of  the 
world,  offered  up  himself  once  for  ever  in  a  sa- 
crifice of  sweet  smell  unto  his  Father,  and  by 
the  same  paid  the  ransom  for  the  sins  of  the 
whole  world;  who  is  before  us  entered  into 
heaven,  and  sitteth  at  the  right  hand  of  his  Fa- 
ther, as  patron,  mediator,  and  intercessor  for  us ; 
and  there  hath  prepared  places  for  all  them 
that  be  lively  members  of  his  body,  to  reign 
with  him  for  ever,  in  the  glory  of  his  Father ;  to 
Whom  with  Him,  and  the  Holy  Ghost,  be  glory, 
honour,  and  praise,  for  ever  and  ever.     Amen. 


APPENDIX. 


No.  I. 

From  bishop  Ridley's  Replies  in  the  Dispttfation  with 
the  Papists,  held  at  Cambridge,  June  20,  1549.  First 
printed  in  Fox's  Acts  and  Monuments,-  reprinted  in 
1 688  by  Dr.  Gilbert  Ironside,  as  some  assert ,-  by  the 
learned  and  reverend  Henry  lVharfo?i,  according  to 
others. 

I  GRANT  that  the  old  ancient  fathers  do  record,  and  wit- 
ness, a  certain  honour  and  adoration  to  be  due  unto 
Christ's  body ;  but  they  speak  not  of  it  in  the  sacrament, 
but  of  it  in  heaven,  at  the  right  hand  of  the  Father ;  as 
holy  Chrysostome  saith,  Hotwur  thou  it,  and  then  eat  it. 
But  that  honour  may  not  be  given  to  the  outward  sign, 
but  to  the  body  of  Christ  itself  in  heaven.  For  that  body 
is  » there  only  in  a  sign  virtually,  by  grace,  in  the  exhi- 
bition of  it  in  spirit,  effect,  and  faith,  to  the  worthy 
receiver  of  it.  For  we  receive,  virtually  only,  Christ's 
body  in  the  sacrament. 

Also  I  grant,  that  there  is  a  mutation  of  the  common 
bread  and  wine  spiritually  into  the  Lord's  bread  and  wine, 
by  the  sanctifying  of  them  in  the  Lord's  word.  But  I 
deny  that  there  is  any  mutation  of  the  substances ;  for 
there  is  no  change  either  of  the  substances,  or  of 
the  accidents ;  but  in  very  deed  there  do  come  unto  the 

.  ill  I  lie  Snorainciit. 

S 


258  APPENDIX. 

bread  other  accidents,  insomuch  that  whereas  the  bread 
and  wine  were  not  sanctified  before,  nor  holy,  yet  after- 
wards they  are  sanctified,  and  so  do  receive  then  another 
sort  or  kind  of  virtue  which  they  had  not  before. 

Christ  dwelleth  in  us  by  faith,  and  by  faith  we  receive 
Christ  both  God  and  man,  both  in  spirit  and  flesh ;  that 
is,  this  sacramental  eating  is  the  mean,  and  way,  whereby 
we  attain  to  the  spiritual  eating ;  and  indeed  for  the 
strengthening  of  us  to  the  eating  of  this  spiritual  food 
was  this  sacrament  ordained.  And  these  words.  This  is 
my  body,  are  meant  thus :  by  grace  it  is  my  true  body, 
but  not  my  fleshly  body,  as  some  of  you  suppose. — ''  The 
circumstances  of  the  Scripture,  the  analogy  and  propor- 
tion of  the  sacraments,  and  the  testimony  of  the  faith- 
ful Fathers,  ought  to  rule  us  in  taking  the  meaning  of 
the  Holy  Scripture  touching  the  sacrament  [of  the  Lord's 
Supper.]  But  the  words  of  the  Lord's  Supper,  the 
circumstances  of  the  Scripture,  the  analogy  of  the  sa- 
craments, and  the  sayings  of  the  Fathers,  do  most  effec- 
tually and  plainly  prove  a  figurative  speech  in  the  words 
of  the  Lord's  Supper.  Therefore,  a  figurative  sense 
and  meaning  is  specially  to  be  received  in  these  words. 
This  is  my  body. 

The  circumstances  of  the  Scripture :  Do  this  in  re- 
membrance of  me.  As  oft  as  ye  shall  eat  of  this  breads 
and  drink  of  this  cup,  ye  shall  shew  forth  the  Lord's 
death.  Let  a  man  prove  himself,  and  so  eat  of  this 
bread  and  drink  of  this  cup.  They  came  together  to 
break  bread ;  and  they  continued  in  breaking  of  bread* 
The  bread  which  we  break,  %c.  For  we,  being  many, 
are  all  one  bread  and  one  body,  %c, 

^  From  the  bishop's  Answers  to  the  Propositions  of  the  Papists,  ia 
the  Disputation  at  Oxford,  in  April,  1534.  First  printed  in  Fox's  Acts 
and  Monuments  i  reprinted  in  168S. 


APPENDIX.  259 

The  analogy  of  the  sacraments  is  necessary ;  for  if  the 
sacraments  had  not  some  similitude  or  likeness  of  the 
things  whereof  they  be  sacraments,  they  could  in  no  wise 
be  sacraments.  And  this  similitude,  in  the  sacrament  of 
the  Lord's  Supper,  is  taken  three  manner  of  ways.  The 
first  consisteth  in  nourishing ;  as  you  shall  read  in  Raba- 
mis,  Cyprian,  Austin,  Irenceus,  and  most  plainly  in  Isi- 
dore out  of  Bertram,  The  second,  in  the  uniting  and 
joining  of  many  into  one,  as  Cyprian  teacheth.  The 
third  is  a  similitude  of  unlike  things ;  where,  like  as  the 
bread  is  turned  into  one  body,  so  we  by  the  right  use  of 
this  sacrament  are  turned,  through  faith,  into  the  body 
of  Christ. 

The  sayings  of  the  Fathers  declare  it  to  be  a  figurative 
speech ;  as  it  appeareth  in  Origen,  TertulUan,  Chrysos- 
tome  in  opere  imperfecto,  Augustine,  Basil,  Gregory 
Na%ian%en,  Hilary,  and  most  plainly  of  all,  in  Bertram. 
Moreover  the  sayings  and  places  of  all  the  fathers,  whose 
names  I  have  *=  before  recited  against  the  assertion  of  the 
first  proposition,  do  quite  overthrow  TransuMstantiation. 
But  of  all,  most  evidently  and  plainly,  Irenceus,  Origen, 
Cyprian,  Chrysostome  to  Caesarius  the  monk,  Augustine 
against  Adamantius,  Gelasius,  Cyril,  Epiphanius,  Chry- 
sostome again  on  the  20th  of  Matthew,  Rabanus,  Da- 
mascene, and  Bertram. — Finally,  with  Bertram,  I  con- 
fess that  Christ's  body  is  in  the  sacrament  in  this  respect ; 
namely,  as  he  writeth :  because  there  is  in  it  the  spirit  of 
Christ ;  that  is,  the  power  of  the  Word  of  God,  which 

«  Namely,  against  the  assertion,  that  in  the  sacrament  of  the  altar, 
by  the  virtue  of  God's  Word  spoken  of  the  priest,  the  natural  body  of 
Christ,  born  of  the  Virgin  Mary,  and  his  natural  blood,  is  really  pre- 
sent under  the  forms  of  bread  and  wine.  Against  this  assertion,  the 
fathers,  whom  Ridley  adduces,  besides  those  named  in  the  preceding 
and  subsequent  sentences  above,  are,  Justin,  Irenceus,  Eusebius  Emis- 
sen  us,  Athanasius,  Jerome,  Vigilius,  and  Fulyentius, 

S2 


260  APPENDIX. 

not  only  feedeth  the  soul,  but  also  cleanseth  it. — I  sup- 
pose it  may  [now]  appear  unto  all  men  how  far  we  are 
from  that  opinion,  whereof  some  go  about  falsely  to 
slander  us  to  the  world,  saying,  we  teach  that  the  godly 
and  faithful  should  receive  nothing  else  at  the  Lord's 
Table  but  a  figure  of  the  body  of  Christ. 

''  I  answer  also  to  this  proposition,  [that  in  the  mass 

IS  THE  LIVELY  SACRIFICE  OF  THE  ChURCH,  PROPITIABLE 
AND  AVAILABLE  FOR  THE  SINS    AS  WELL  OF  THE  QUICK  AS 

OF  THE  DEAD,]  that  being  taken  in  such  sense  as  the 
words  seem  to  import,  it  is  not  only  erroneous,  but  withal 
so  much  to  the  derogation  and  defacing  of  the  death  and 
passion  of  Christ,  that  I  judge  it  may  and  ought  most 
worthily  to  be  counted  wicked  and  blasphemous  against 
the  most  precious  blood  of  our  Saviour  Christ. 

ARGUMENTS    CONFIRMING    THIS    ANSWER. 

No  sacrifice  ought  to  be  done,  but  where  the  priest  is 
meet  to  offer  the  same. 

All  other  ^priests  are  unmeet  to  offer  sacrifice  propi- 
tiatory for  si^i,  save  only  Christ. 

Therefore,  no  other  priests  ought  to  sacrifice  for  sin, 
but  Christ  alone. 

The  second  part  of  my  argument  is  thus  proved. 

No  honour  in  God's  Church  ought  to  be  taken,  where- 
imto  a  man  is  not  called  as  Aaron. 

It  is  a  great  honour  in  God's  Church  to  sacrifice  for 
sin. 

Therefore,  no  man  ought  to  sacrifice  for  sin,  but  only 
they  which  are  called. 

But  only  Christ  is  called  to  that  honour. 

Therefore,  no  other  priest  but  Christ  ought  to  sacri- 
fice for  mi. 

•'  From  tltc  bishop's  Answers,  &c.  as  b<  loit' 


AiM'ENDlX.  261 

That  no  man  is  called  to  this  degree  of  honour  but 
Christ  alone,  it  is  evident ;  for  there  are  but  two  only 
orders  of  priesthood  allowed  in  the  Word  of  God; 
namely,  the  order  of  Aaron  and  the  order  of  Melchise- 
dech.  But  now  the  order  of  Aaron  is  come  to  an  end, 
by  reason  that  it  was  unprofitable  and  weak  ;  and  of  the 
order  of  Melchisedech  there  is  but  one  priest  alone,  even 
Christ  the  Lord,  who  hath  a  priesthood  that  cannot  pass 
to  any  other. 

ANOTHER    ARGUMENT. 

That  thing  is  vain,  and  to  no  effect,  where  no  necessity 
is  wherefore  it  is  done. 

To  offer  up  any  more  sacrifice  propiatory  for  the  quick 
and  the  dead  there  is  no  necessity ;  for  Christ  our  Sa- 
viour did  that  fully  and  perfectly,  once  for  all. 

Therefore,  to  do  the  same  in  the  mass,  it  is  in  vain. 

ANOTHER    ARGUMENT. 

After  that  eternal  redemption  is  found  and  obtained, 
there  needeth  no  more  daily  offering  for  the  same. 

But  Christ,  coming  an  high  bishop,  &c.  found  and  ob- 
tained for  us  eternal  redemption. 

Therefore,  there  needeth  now  no  more  daily  oblation 
for  the  sins  of  the  quick  and  the  dead. 

ANOTHER    ARGUMENT. 

All  remission  of  sins  cometh  only  by  shedding  of 
blood. 

In  the  mass  there  is  no  shedding  of  blood. 

Therefore,  in  the  mass  there  is  no  remission  of  sins ; 
and  so  it  followeth  also  that  there  is  no  propitiatory  sacri- 
fice. 

ANOTHER    ARGUMENT. 

In  the  mass  the  passion  of  Christ  is  not  in  verity,  but 
in  a  mystery,  representing  the  same;  yea  even  there, 
where  the  Lord's  Supper  is  duly  ministered. 


262  APPENDIX. 

But  where  Christ  sufFereth  not,  there  is  he  not  offered        ^ 
in  verity :  for  the  Apostle  saith,  Not  that  he  might  offer 
up  himself  oftentimes ;  for  then  must  he  have  suffered 
oftentimes  since  the  beginning  of  the  world.     Now  where 
Christ  is  not  offered,  there  is  no  propitiatory  sacrifice. 

Therefore,  in  the  mass  there  is  no  propitiatory  sacri- 
fice. For  Christ  appeared  once  in  the  latter  end  of  the 
world,  to  put  sin  to  flight  by  the  offering  up  of  himself. 
And  as  it  is  appointed  to  all  men  that  they  shall  once  die, 
and  then  cometh  the  judgment ;  even  so  Christ  was  once 
offered  to  take  away  the  sins  of  many.  And  unto  them 
that  look  for  him  shall  he  appear  again  without  sin  tmto 
salvatio7i. 

ANOTHER   ARGUMENT. 

Where  there  is  any  sacrifice  that  can  make  the  comers 
thereunto  perfect,  there  ought  men  to  cease  from  offer- 
ing any  more  expiatory  and  propitiatory  sacrifices. 

But  in  the  New  Testament  there  is  one  only  sacrifice 
now  already  long  since  offered,  which  is  able  to  make  the 
-comers  thereunto  perfect  for  ever. 

Therefore,  in  the  New  Testament  they  ought  to  cease 
from  offering  any  more  propitiatory  sacrifice. 

SENTENCES  OF  THE  SCRIPTURE  TENDING  TO  THE  SAME 
END  AND  PURPOSE,  OUT  OF  WHICH  ALSO  MAY  BE  GA- 
THERED OTHER  MANIFEST  ARGUMENTS  FOR  MORE  CON- 
FIRMATION THEREOF. 

By  the  ivhich  will,  saith  the  Apostle,  we  are  sanctified 
by  the  offering  up  of  the  body  of  Jesus  Christ,  once  for 
all.  And  in  the  same  place.  But  this  man,  after  that  he 
had  offered  one  sacrifice  for  sin,  sitteth  for  ever  at  the 
right  hand  of  God,  Sfc.  For  with  one  offering  hath  he 
made  perfect  for  ever  them  that  are  sanctified,  and  by 
himself  hath  he  purged  our  sins.     I  beseech  you  to  mark 


APPENDIX.  263 

these  words,  hy  himself;  the  which,  well  weighed,  will, 
without  doubt,  cease  all  controversy.  The  Apostle 
plainly  denieth  any  other  sacrifice  to  remain  for  him  that 
treadeth  under  his  feet  the  blood  of  the  Testament  by 
the  which  he  was  made  holy.  Christ  will  not  be  crucified 
again ;  he  will  not  his  death  to  be  had  in  derision.  He 
hath  reco7iciled  us  in  the  body  of  his  flesh.  Mark,  I  be- 
seech you,  he  saith  not  in  the  mystery  of  his  body,  but 
in  the  body  of  his  flesh.  If  any  man  sin,  ive  have  an  ad- 
vocate with  the  Father,  Jesus  Christ  the  righteous,  and 
lie  is  the  propitiation  for  our  sins  ;  not  for  ours  only,  but 
for  the  sins  of  the  whole  world. 

I  know  that  all  these  places  of  the  Scripture  are 
avoided  by  two  manner  of  subtil  shifts.  The  one  is  by 
the  distinction  of  the  bloody  and  unbloody  sacrifice ;  as 
though  our  unbloody  sacrifice  of  the  Church  were  any 
other  than  the  sacrifice  of  praise  and  thanksgiving,  than 
a  commemoration,  a  showing  forth,  and  a  sacramental 
representation  of  that  one  only  bloody  sacrifice  offered 
up  once  for  all.  The  other  is  by  depraving  and  wresting 
the  sayings  of  the  ancient  Fathers  unto  a  strange  kind  of 
sense,  as  the  Fathers  themselves,  indeed,  never  meant. 
For  what  the  meaning  of  the  Fathers  was,  is  evident  by 
that  which  St.  Augustin  writeth  in  his  Epistle  to  Boni- 
face, and  in  the  83d  chapter  of  his  ninth  book  against 
Faustus,  the  Manichee ;  besides  many  other  places : 
likewise  by  Eusebius  Emissene,  Cyprian,  Chrysostome, 
Fulgentius,  Bertram,  and  others ;  which  do  wholly  con- 
cord and  agree  together  in  this  vmity  in  the  Lord ;  that 
the  redemption,  once  made  in  verity  for  the  salvation  of 
man,  continueth  in  full  effect  for  ever,  and  worketh  with- 
out ceasing  unto  the  end  of  the  world ;  that  the  sacrifice, 
once  offered,  cannnot  be  consumed;  that  the  Lord's 
death  and  passion  is  as  effectual,  the  virtue  of  that  blood 


264  APPENDIX. 

once  shed,  as  fresh  at  this  day  for  the  washing  away  of 
sins,  as  it  was  even  the  same  day  that  it  flowed  out  of  the 
side  of  our  blessed  Saviour ;  and  finally,  that  the  whole 
substance  of  our  sacrifice,  which  is  frequented  of  the 
Church  in  the  Lord's  Supper,  consisteth  in  prayers, 
praise,  and  giving  of  thanks,  and  in  remembering  and 
showing  forth  of  that  sacrifice  once  oflfered  upon  the 
altar  of  the  cross  ;  that  the  same  might  continually  be  had 
in  reverence  by  mystery,  which  once  only,  and  no  more, 
was  offered  for  the  price  of  our  redemption. 


APPKNJHX.  265 


No.  II. 

From  bishop  Hooper's  Brief  and  Clear  Confession  of 
the  Christian  Faith,  first  j^rinted  in  1 550,  again  in 
1581,  and  in  1584. 

I  believe  that  the  holy  sacrament  of  the  Supper  Is  a 
holy  and  outward  ceremony,  instituted  by  Jesus  Christ  in 
the  Gospel,  a  day  before  his  death,  in  the  nature  and 
substance  of  bread  and  wine,  in  remembrance  and  for  a 
memorial  of  his  death  and  passion,  having  and  contain- 
ing in  it  a  promise  of  the  remission  of  sins.  By  this 
sacrament  we  are  indeed  made  partakers  of  the  body 
and  blood  of  Jesus  Christ,  and  are  therewith  nourished 
and  fed  in  the  house  of  the  Lord,  which  is  his  Church, 
and  after  that  into  the  same  M'e  are  entered  through 
Baptism.  The  same  ought  to  be  given  and  ministered 
unto  all  under  both  the  kinds,  according  to  the  ordinance 
and  commandment  of  Christ;  for  the  altei'ing  whereof 
none  ought  to  be  so  hardy  as  to  attempt  any  thing. 

I  believe  that  in  the  holy  sacrament  these  signs  and 
badges  are  not  changed  in  any  point,  but  the  same  do 
remain  wholly  in  their  nature ;  that  is  to  say,  the  bread 
is  not  changed  and  transubstantiated  (as  the  fond  Papists 
and  false  doctors  do  teach,  deceiving  the  poor,)  into  the 
body  of  Jesus  Christ,  neither  the  wine  transubstantiated 
into  his  blood ;  but  the  bread  remaineth  still  bread,  and 
the  wine  remaineth  still  wine,  every  one  in  its  proper  and 
first  nature.  For  the  words  that  Christ  spake  to  his  dis- 
ciples in  giving  them  the  bread,  saying,  This  is  my  body, 
I  understand  and  believe  to  be  spoken  by  a  figurative 


266  APPENDIX. 

manner  of  speech,  called  metonymia,  which  is  a  manner 
of  speaking  very  common  in  the  Scriptures  ;  as  the  same 
was  understood  and  also  declared  by  the  writing  of  the 
holy  fathers  and  doctors  of  the  Church,  Irenceus,  Cy- 
prian, Tertullian,  Ambrose,  Augustine,  Chrysostome, 
and  other  like,  who  lived  before  the  Council  of  Lateran ; 
when  it  was  concluded  that  the  bread  was  transubstan- 
tiated into  the  body  of  Christ,  and  the  wine  into  his 
blood ;  and  then  was  it  given  forth  as  an  article  of  faith, 
to  the  great  dishonour  of  God,  and  to  the  great  slander 
of  all  the  Church. 

I  believe  that  all  this  sacrament  consisteth  in  the  use 
thereof;  so  that  without  the  right  use  the  bread  and 
wine  in  nothing  differ  from  other  common  bread  and  wine 
that  are  commonly  used ;  and  therefore  do  not  believe 
that  the  body  of  Christ  can  be  contained,  hid,  or  en- 
closed, in  the  bread,  under  the  bread,  or  with  the 
bread ;  neither  the  blood  in  the  wine,  under  the  wine,  or 
with  the  wine.  But  I  believe  and  confess  the  very  body 
of  Christ  to  be  in  heaven,  on  the  right  hand  of  the  Fa- 
ther ;  and  that  always  and  as  often  as  we  use  this  bread 
and  wine,  according  to  the  ordinance  and  institution  of 
Christ,  we  do  verily  and  indeed  receive  his  body  and 
blood. 

I  believe  that  this  receiving  is  not  done  carnally  or 
bodily,  but  spiritually,  through  a  true  and  lively  faith ; 
this  is  to  say,  the  body  and  blood  of  Christ  are  not  given 
to  the  mouth  and  belly  for  the  nourishing  of  the  body, 
but  imto  our  faith  for  the  nourishing  of  the  spirit,  and 
inward  man,  unto  eternal  life.  And  for  that  cause  we 
have  no  need  that  Christ  should  come  from  heaven  to  us, 
but  that  we  should  ascend  unto  him,  lifting  up  our  hearts 
through  a  lively  faith  on  high  unto  the  right  hand  of  the 
Father,  where  Christ  sitteth,  from  whence  we  wait  for 


APPENDIX.  267 

our  redemption ;  and  we  must  not  seek  for  Christ  in  these 
bodily  elements. 

I  believe  that  Jesus  Christ,  by  the  sacrifice  of  his  body 
which  he  offered  upon  the  tree  of  the  cross,  hath  de- 
faced and  destroyed  sin,  death,  and  the  devil,  with  all  his 
kingdom ;  and  hath  wholly  performed  the  work  of  our 
salvation ;  and  hath  abolished  and  made  an  end  of  all 
other  sacrifices.  So  that  from  thenceforth  there  is  none 
other  propitiatory  sacrifice,  either  for  the  living  or  the 
dead,  to  be  looked  for,  or  sought  for,  than  the  same. 
For  by  this  one  only  oblation  hath  he  consecrated  for  ever 
all  those  that  are  sanctified. 

I  believe  that  the  Holy  Supper  of  the  Lord  is  not  a 
sacrifice,  but  only  a  remembrance  and  commemoration  of 
this  holy  sacrifice  of  Jesus  Christ.  Therefore,  it  ought 
not  to  be  worshipped  as  God,  neither  as  Christ  therein 
contained,  who  must  be  worshipped  in  faith  only,  without 
all  corruptible  elements. 

Likewise,  I  believe  and  confess  that  the  Popish  mass 
is  the  invention  and  ordinance  of  man,  a  sacrifice  of  anti- 
christ, and  a  forsaking  of  the  sacrifice  of  Jesus  Christ, 
that  is  to  say,  of  his  death  and  passion ;  and  that  it  is  a 
foul  and  infected  sepulchre,  which  hidetli  and  covereth 
the  merit  of  the  blood  of  Christ ;  and  therefore  ought 
the  mass  to  be  abolished,  and  the  Holy  Supper  of  the 
Lord  to  be  restored  and  set  in  its  perfection  again. 


268  APPEXDIX. 


No.  III. 


From  bishop  Jeremy  Taylor's  Dlssaasivc from  Popery, 
chap.  2.  sect.  12. 

If  their  [the  Papists']  doctrines,  as  they  are  expK- 
cated  by  their  practice  and  the  commentaries  of  their 
greatest  doctors,  do  make  their  disciples  guilty  of 
IDOLATRY ;  there  is  not  any  thing  greater  to  deter  men 
from  them,  than  that  danger  to  their  souls,  which  is 
imminent  over  them,  upon  that  account. 

Their  worshipping  of  images  we  have  already  re- 
proved upon  the  account  of  its  novelty,  and  innovation, 
in  Christian  religion.  But  that  it  is  against  good  life ;  a 
direct  breach  of  the  second  commandment;  an  act  of 
idolatry,  as  much  as  the  heathens  themselves  were 
guilty  of,  in  relation  to  the  second  commandment ;  is  but 
too  evident  by  the  doctrines  of  their  own  leaders. 

The  same  also  is  the  case  in  their  worshipping  the 
CONSECRATED  BREAD  AND  WINE.  Of  wliich  how  far  they 
will  be  excused  before  God  by  their  ignorant  pretensions 
and  suppositions,  we  know  not ;  but  they  hope  to  save 
themselves  harmless  by  saying,  that  they  believe  the 
BREAD  TO  BE  THEIR  Saviour,  and  that  if  they  did  not 
believe  so,  they  would  not  do  so.  We  believe  that  they 
say  true ;  but  we  are  afraid  that  this  will  no  more  excuse 
them,  than  it  will  excuse  those  who  worship  the  sun, 
and  moon,  and  the  queen  of  heaven,  whom  they  would 


APPENDIX.  "269 

not  worship,  if  they  did  not  beUeve  to  have  divinity  in 
them.  And  it  may  be  observed,  that  they  are  very  fond 
of  that  persuasion,  by  which  they  are  led  into  this  wor- 
ship. The  error  might  be  some  excuse,  if  it  were  pro- 
bable, or  if  there  were  much  temptation  to  it ;  but  when 
they  choose  this  persuasion,  and  have  nothing  for  it  but 
a  tropical  expression  of  Scripture,  which  rather  than  not 
believe  in  the  natural,  useless,  and  impossible  sense,  they 
will  defy  all  their  own  reason,  and  four  of  the  five  ope- 
rations of  their  soul,  seeing,  smelling,  tasting,  and  feel- 
ing ;  and  contradict  the  plain  doctrine  of  the  ancient 
Church,  before  they  can  consent  to  believe  this  error, 

THAT  BREAD  IS  CHANGED  INTO  GoD,  AND  THE  PRIEST  CAN 

MAKE  HIS  Maker; — we  have  too  much  cause  to  fear, 
that  the  error  is  too  gross  to  admit  an  excuse.  And  it 
is  hard  to  suppose  it  invincible  and  involuntary,  because 
it  is  so  hard,  and  so  vmtempting,  and  so  unnatural,  to 
admit  the  error.  We  do  desire  that  God  may  find  an 
excuse  for  it,  and  that  they  would  not.  But  this  we  are 
most  sure  of,  that  they  might,  if  they  pleased,  find  many 
excuses,  or  rather  just  causes,  for  not  giving  divine  ho- 
nour to  the  consecrated  elements ;  because  there  are  so 
many  contingencies  in  the  whole  conduct  of  this  affair, 
and  we  are  so  uncertain  of  the  priest's  intention,  and  we 
can  never  be  made  certain,  that  there  is  not  in  the  whole 
order  of  causes  any  invalidity  in  the  consecration ;  and  it 
is  so  impossible  that  any  man  should  be  sure  that  here^ 
and  now,  and  this  bread  is  transubstantiated,  and  is  really 
the  natural  body  of  Christ ;  that  it  were  fit  to  omit  the 
giving  God's  due  to  that  which  they  do  not  know  to  be 
any  thing  but  a  piece  of  bread ;  and  it  cannot  consist 
with  holiness,  and  our  duty  to  Cod,  certainly  to  give 


270  APPENDIX. 

divine  worship  to  that  thing,  which,  though  their  doc- 
trine were  true,  they  cannot  know  certainly  to  have  a 
divine  being. 

'"We  hope  it  may  be  sufficient  to  say,  that  what  the 
Church  of  Rome  teaches  of  Transubstantiation,  is 
absolutely  impossible,  and  implies  contradictions 

VERY    many,    to    the   BELIEF   OF    WHICH    NO    FAITH    CAN 

OBLIGE  US,  AND  NO  REASON  CAN  ENDURE.  For  Christ's 
body  being  in  heaven,  glorious,  spiritual,  and  impassible, 
cannot  be  broken.  And  since,  by  the  Roman  doctrine, 
nothing  is  broken  but  that  which  cannot  be  broken,  that 
is,  the  colour,  the  taste,  and  other  accidents  of  the  ele- 
ments ;  yet  if  they  could  be  broken,  since  the  accidents 
of  bread  and  wine  are  not  the  substance  of  Christ's 
body  and  blood,  it  is  certain  that  on  the  altar  Christ's 
body  naturally,  and  properly,  cannot  be  broken.  And 
since  they  say  that  every  consecrated  wafer  is  Christ's 
whole  body,  and  yet  this  wafer  is  not  that  wafer ;  there- 
fore either  this,  or  that,  is  not  Christ's  body ;  or  else 
Christ  hath  two  bodies,  for  there  are  two  wafers.  But 
when  Christ  instituted  the  sacrament,  and  said,  This  is 
my  body  which  is  broken ;  because  at  that  time  Christ's 
body  was  not  broken  naturally  and  properly,  the  very 
words  of  institution  do  force  us  to  understand  the  sacra- 
ment in  a  sense  not  natural^  but  spiritual,  that  is,  truly 
sacramental.  And  all  this  is  besides  the  plain  demon- 
strations of  sense,  which  tells  us  it  is  bread  and  it  is 
wine  naturally  as  much  after  as  before  consecration.  And 
after  all,  the  natural  sense  is  such  as  our  Blessed  Saviour 
reproved  in  the  men  of  Capernaum,  and  called  them  to  a 
spiritual  understanding;  the   natural  sense  being  not 

*  From  the  Dissuasive,  chap.  i.  sect,  5. 


ATPEXDIX.  271 

only  unreasonable  and  impossible,  but  also  to  no  purpose 
of  the  spirit,  or  any  ways  perfective  of  the  soul ;  as 
hath  been  clearly  demonstrated  by  many  learned  men 
against  the  fond  hypothesis  of  the  Church  of  Rome  in 
this  article. 


THE    END. 


LONDON  1 

PRINTED    BY    K.   G  1  L  B  !■  K  T, 

ST.  john's-square. 


Princeton  Theological  Semmary-Speef 


1    1012  01082  2288 


DATE  DUE