bishoppes to certein errours whiche he is accused to holde. I think if this worde onely were put out of ye booke for his sake it were ye best.]] "10. [[It foloweth in ye booke, But ye mene whereby ye bodye of Christ is receaved & eaten in ye supper is faithe. If this worde profitably were put hereunto in this sort, But ye mene whereby ye body of Christ is profitably receaved & eaten in ye supper is faith, then shuld the occasion of this question, whether y evill do receave Christis body in ye sacrament, bycause they lacke faithe (wiche risethe of ye forsaied wordes & cause the miche strife) shuld be quyte taken awaye, for that hereby is not denyed the unfrutefull receavinge of Christis body without faithe but y frutefull onely affirmed.]] [["My L. grace of Canterburie is purposed to present to y Quenes Matie ye first copie of y booke of articles (to the wiche y most part of bishops have subscribed) to have it authorised by Her Matie, and there is this article.]] # "11. [[Evill men receave not ye bodye of Christ, which article is not in y prynted bookes either in Laten or Englishe. If this article be confirmed and authorised by y Quenes grace it will cause muche busynes, bycause it is quyte contrarie to ye scripture & to ye doctrine of ye fathers, for it is certein that Judas as evill as he was did receave Christis bodye, by cause Christ saied unto him take eate this is my bodye. It is not saied, if thou be a good or a faithefull man, take eate this is my bodye, but simply without any suche condition, take eate this is my bodye. So that to all men wiche be of y churche & of the profession of Christ, whether they be good or bad, faithfull or unfaythefull (for to them onely Christ spoke thees wordes take eate this is my body and not to ye jewe turke, miscreant beast or birde) Christis body is gyven & they do receave it. That is ye cause that poule saith whosoever shall eate of this breade & dryncke of ye cuppe of y Lorde, unworthely, shall be giltie of y' body & bloude of y Lorde, for he that eatethe or drynkethe unworthely eatethe & drynketh his owne dañation, bycause he makethe no difference of y Lordes body. Note well thees wordes y Lordes body. It [sic] not here saied y signe or sacrament of ye Lordes body nor y grace or fruite of the Lordes bodye, nor ye memorie of the Lordes passion, but plainely y Lordes bodye, to teache us that ye evill men of the churche doo receave Christes bodye. Therefore Theodoretus (that anciant father) in his comentarie upon ye saied wordes thus writethe, Illud aute, Erit reus corporis et sanguinis domini, hoc significat, quod queadmodũ tradidit ipsu Judas, Ipsi autem insultaverût et eum probris et convitiis affecerüt Judei, Ita eum ignominia et dedecore afficiüt, qui sanctissimum ejus corpus immundis manibus accipit, et in pollutu incestuque os imittut. God grant us unitie in true & sounde doctrine for Christis sake. Amen.]] [II.] "1. [B] Touchinge ye first part of ye bill wich is to dryve men papistes to y' churche, I thinke it both lawfull & necessarie, for ye papistes heve not just cause to † but withall to enforce them to receave I think it utterly to be unlawfull. For if we knowe y' the papistes doo thinke y' ye comunion wiche we doo minister is no comunion or no lawful comunion (as certainly they doo) and we do knowe it, then we ought not to gyve it them bycause they receavinge wich such an evill opinion of y comunion shuld take it to theire codeñation and so to gyve them y comunion what were it els, but to go aboute to destroye them. And we have no power saith Poule to destroye but to edifie. "2. [B] Poule willeth no man to receave before he dothe first examyn him selve, whether he judgeth right of y sacramet or no and hath a pure faith and a good and a cleane conscience or no. Let a man saith he examyn him selve and then leitt him eate of that bread and drynke of that cuppe whereby he teachethe us that no man shuld receave so long as he judgeth not well of ye sacramet Chri § "3. [B] Christ forbiddeth us to gyve an holy thing unto dogges wiche and is not y comunion an holy thinge and those papistes wich judge ill of our comunion be they not in respect of theire ill judgmet as evill as dogges withe reverence I speake it. Therefore we ought not to gyve y comunion to those papistes wiche judge evill of y' comunion. 66 4. [B] Poule willeth us to shone an heretique after ones or twise warnynge. And doo we not take the stoute papist be an heretique. Then we ought to shone him leaving his companye and not to gyve him y comunion the chefest token of fellowshippe. If he will not heare y churche saithe Christ Lett him be unto thee as an ethnicke and a publicane. "5. [B] Chrisostome saith, that he had rather dye then he wold wittingly gyve y' sacramēt to any man whom he knewe wold take it unworthely. And will we gyve y sacramēt to y • Sic in MS. § Sic in MS. + Sic in MS. Sic, query with. D D stoute papist, whom we knowe doth thinke evill of y sacrament, and so when he taketh it must nedes receave it to his dañation. Suerly if we gyve him ye sacrament we can not with out repentance escape the perill that Chrisostome feared thereby. 6. [B]"The comunion booke willeth none to receave wiche is a blasphemer of God, or an hinderer, or a slanderer of * of His worde. And do we not take the obstinate papist to be suche. Therefore by the comunion booke, we ought not to gyve y comunion to y obstinate papist. 7. [B] "The papist knoweth that he doth syne yf he should receave that for y comunion wiche he judgethe to be no one. 8. [B] "And so if we shuld enforce him to receave we shuld cause him to syne against his conscience wiche is deadly Qui edificat contra conscientiam edificat ad gehennä he that buildeth against conscience buildeth to hell. "But it is here said y, Austene wold that ye Donatistes shuld be enforced to receave. Therefore why shuld not y papistes be dryven to receave also. To this I answer Austene confesseth yt ye Donatistes had ye same word and sacramentes that y Catholiques had. For y Donatistes did confesse y an evill man did preache ye same worde y' a good ma did and did minister y sacramêtes that a good man did; but they denied yt ye word wiche was preached by an evil man, and ye sacramentes wich were ministered by an evill man were profitable to y hearer and y receaver as y worde preached by a good man and y 'sacramêtes ministered by a good man were. As y papistes grant y baptisme wich is gyven to him wich is out of ye churche is not profitable untill he wich hathe it come to ye churche And yet y papistes take it for a true and perfitt baptisme in substance notwithstandinge. Therefore Austene might well enforce y* Donatistes to receave as agreeinge with y catholiques in ye substance thereof. [9. B] But ye papistes thinke y we have no consecration and so no comunion or sacramēt as the catholiques have. Therefore ye example eft or consell of Austene in forcynge y Donatistes to receave maketh not to enforce y papistes to receive our comunion as a true and a perfitt comunion wishe‡ bycause in there conscience they take it to be no one. [III.] That wiche for hast I wrote confusely and unperfitly before, I have sent it§ you amended. [1. Bb] The bill for bynding men to come to churche I Sic. in MS. + Sic. in MS. Sic. in MS. § Sic. in MS. * thincke it both lawful and also necessarie for the papistes have no just cause to absent them fro it bycause they can not denye but it is ye word of God wiche is there redde and the prayers wiche be there saied be accordinge to yR same worde. And bycause y saied worde is ye meane appoynted of God to bring us fro errour to trueth and prayer is there made to desyre God to bringe them fro~ errour wiche be deceaved Therefore y papistes wiche be in an errour ought to be dryven by y lawe to come to y churche to heare y worde of God there redde and preached and with all y comon prayers yt they may be brought from it. Whereas y bill enforceth them to y comunion ever that be not well persuaded therein that is unlawful and that in two respects. The one touchethe the comunicantes The other that concernethe them that shall minister unto them. [8. Bb] As touchinge them wiche judge not well of y comunion (as it was ministred and consecrated) this I have to saye It is decreed by y counsell of Trident (as it was before by y counsell of Florence) that y sacramēte must be consecrated and ministred with y entention as the churche dothe holde them but ye papist knowethe yt we doo not consecrate nor minister y sacrament withe y entent of y churche, bycause y churche saithe that the bread is transubstantiated and y' Christis body is there really. And our ministers doo consecrate and minister but to this ende and entent, to make ye sacramēt of Christis body as it is in heaven and not as it is in y° sacrament. Therefore if y papist be enforced to yet receave y sacrament he taketh it to his condenation bycause he judgeth it not to be y Lordes body and so receaveth it unworthely (as it is in Poule). 9. [Bb] "The papist thinketh that we have no consecration bycause we speake not the wordes of consecration over ye breade by takynge it in our handes or by appoyntynge unto it when these wordes are in utterynge, as Austine requyreth Accedat verbum ad elemetu et sit sacramentu~ And to prove this to be true it is saied in y comunion booke Heare us O mercifull Father we beseech thee and grant y' receavynge thees creatures of bread and wyne accordynge to thy sone our Saviour Jesus Christis holy institution in remembrance of his deathe and passion maye be partakers of his most blessed body and bloude. He saith not that we maye be partakers thereby partakers of his body and bloude. Note this worde thereby or y like is here left out, wiche Sic. in MS. Sic. in MS. + Sic. in MS. shuld applye y' wordes to y breade and wyne to make them to be meanes to receave by, ye body and bloude of Christ; wiche giveth us to understande that it is ment there that Christis body is not given us by ye sacramet but otherwise spiritually onely by faith wich is deeu both when we receave and when we doo not. As for the wordes wiche doo after folow in y' booke they seme to to be spoken in y waye of a storie and not for entention of consecration. ["8.] As concernynge the ministers if they know any men to be suche papistes, wiche holde that the comunion wich they gyve is either no comunion or an unlawfull comunion he ought not to gyve it them bycause he knoweth that he shold gyve it them to there condemnation And we have no power saithe Poule to destroye but to edifie. [5. Bb] And Chrisostome saithe he had rather dye then he wold wittingly gyve y comunion to any man, that wold unworthely receave it. [3. Bb] And Christ comandeth that we shuld not dare sanctũ canibus. [4. Bb] And Poule saith hereticũ post una aut alteram admonitionem de vita. If we ought to shone y copaynye of him that is an heretique or of a contrarie opinion then we ought not to gyve him y comunion y chefe signe of felowshippe. Therefore it is saied of Christ Si ecclesiam non audierit sit tibi ethnicus et publican. [6. Bb] The comunion booke willethe that none wiche is a blasphemer of God or an hinderer or a slanderer of his worde etce shuld receave And doo we not take y' obstinate papist to be suche Therefore if we enforce y papistes to y comunion we doo it against Goddes lawe and y lawe of y realme and against there our ownet conscience and ours the papistes. Et qui edificat contra conscientia edificat ad gehenna wherefore for y' honour of God for y' reverence of y sacrament and saftie of mens solles cause the enforcement to y' comunion to be quyte putt out of the bill. [IV] "To ye other mattier Poule saith y corpora nrã süt membra Christi. Of y' wiche it is to be gathered that our bodies also be partakers of Christ as it is well seen by y comunion. There y' first consell of Nice I reade Cyrill and Calvine also that saye that our bodyes shall rise againe to life eter everlastynge bycause they be partakers of Christis imortall bodye." ⚫ Sic. in MS. § Sic. in MS. + Sic. in MS. Sic. in MS. |