IV. 66 BOOK that evil men do in deed eat the very body of Christ, for Now hear what followeth in the order of my book. Winchester. "for AND yet these plain places of authority, dissembled of purpose, or by ignorance passed over, this author, as though all things were by him clearly discussed to his intent, would by many conceits furnish and further his matters, and therefore playeth with our I Lady's smiling, rocking her child, and many good mowes so unseemly for his person, as it maketh me almost forget him and myself also. But with such matter he filleth his leaves, and forgetting himself, maketh mention of the Catechism by him 2 translate, the original whereof confuteth these two parts of this book in few words, being printed in Germany, wherein, besides the matter written, is set forth in picture the manner of the ministering of this sacrament; where is the altar with candle light set forth, the priest apparelled after the old sort, and the man to receive, kneeling, bare head, and holding up his hands, whilst the priest ministereth the host to his mouth, a matter as clear contrary to the matter of this book, as is light and darkness, which now this author would colour with speeches of authors in a book written to instruct rude children, which is as slender an exz Hieron. In Esaiam, cap. 66. a Hieron. In Malachiam, cap. 1. cuse as ever was heard, and none at all, when the original is BOOK looked on. IV. 3 Emissene, to stir up men's devotion coming to receive this sacrament, requireth the root and foundation thereof in the mind Emissenus. of man as it ought to be, and therefore exhorteth men to take the sacrament with the hand of the heart, and drink with the draught of the inward man, which men must needs do that will worthily repair to this feast. And as Emissene speaketh these devout words of the inward office of the receiver, so doth he in declaration of the mystery show, how the invisible priest with his secret power by his word doth convert the visible creatures into the substance of his body and blood, whereof I have before entreated. This author upon these words devoutly spoken by Emissen, saith, there is required no corporal presence of Christ's precious body in the sacrament, continuing in his ignorance what the word "corporal" meaneth. But to speak of Emissene, if by his faith the very body and blood of Christ were not present upon the altar, why doth he call it a reverend altar? why to be fed there with spiritual meats? and why should faith be required to look upon the body and blood of Christ, that is not there on the altar, but, as this author teacheth, only in heaven? and why should he that cometh to be fed, honour these mysteries there? and why should Emissene allude to the hand of the heart and draught of the inward man, if the hand of the body and draught of the outward man had none office there? All this were vain eloquence and a mere abuse and illusion, if the sacramental tokens were only a figure. And if there were no presence but in figure, why should not Emissene rather have followed the plain speech of the angel to the women that sought Christ, Jesum quæritis-non est hic, Ye seek Jesus-he is not here, and say as this author doth, This is only a figure, do no worship here, go up to heaven, and 5 down with the altar for fear of illusion; which Emissene did not, but called it a reverend altar, and inviteth him that should receive, to honour that food, with such good words as before, so far discrepant from this author's teaching, as may be; and yet from him he taketh occasion to speak against adoration. I Canterbury. Here, for lack of good matter to answer, you fall again to your accustomed manner, trifling away the matter with IV. BOOK mocking and mowing. But if you thought your doctrine good, and mine erroneous, and had a zeal to the truth, and to quiet men's consciences, you should have made a substantial and learned answer unto my words. For dallying and playing, scolding and mowing, make no quietness in men's consciences. And all men that know your conditions, know right well, that if you had good matter to answer, you would not have hid it, and passed over the matter with such trifles as you use in this place. And St. John Chrysostome you skip over, either as you saw him not, or as you cared not how slenderly you left the matter. The Catechism. Emissene. And as concerning the Catechism, I have sufficiently an- 2 swered in my former book. But in this place may appear to them that have any judgment, what pithy arguments you make, and what dexterity you have in gathering of authors' minds, that would gather my mind and make an argument here, of a picture, neither put in my book, nor by me devised, but invented by some fond painter or carver, which paint and grave whatsoever their idle heads can fancy. You should rather have gathered your argument upon the other side, that I mislike the matter, because I left out of my book the picture that was in the original before b. And I marvel you be not ashamed to allege so vain a matter against me, which in deed is not in my book, and if it were, yet were it nothing to the purpose. And in that Catechism I teach not, as you do, that the body and blood of Christ is contained in the sacrament being reserved, but that in the ministration thereof we receive the body and blood of Christ, whereunto if it may please you to add or understand this word, "spiritually," then is the doctrine of my Catechism sound and good in all men's ears, which know the true doctrine of the sacraments. As for Emissene, you agree here with me, that he speak- 3 eth not of any receiving of Christ's body and blood with our mouths, but only with our hearts. And where you say, b [Fac-similes, both of the engraving which appeared in the original Latin Catechism, and of that which was substituted for it in the English translation, are subjoined. Few persons will see transubstantiation IV. that you have entreated before, how the invisible priest with BOOK his secret power doth convert the visible creatures into the substance of his body and blood; I have in that same place made answer to those words of Emissene, but most plainly in either; but not even Gardyner's ingenuity could extract an argument in its favour from the latter. The plates are the same which were used in the reprint of Cranmer's Catechism at Oxford, 1829. See Preface to that edition, p. xx.] [Fac-simile of the Engraving prefixed to the Exposition of the Lord's Supper in the original Latin Catechism of Justus Jonas.] [Fac-simile of the Engraving which was substituted for the above in the English translation.] IV. BOOK of all in my former book, the twenty-fifth leafc. And Emissene saith not that Christ is corporally present in the sacrament, and thereof you be not ignorant, although you do pretend the contrary, which is somewhat worse than igno Corporal. Reverend altar. rance. And what this word "corporal" meaneth, I am not igno- 4 rant; Mary what you mean by " corporal" I know not; and the opening thereof shall discuss the whole matter. Tell therefore plainly without dissimulation or coloured words, what manner of body it is that Christ hath in the sacrament; whether it be a very and perfect man's body, with all the members thereof, distinct one from another, or no; for that understand I to be a man's corporal body, that hath all such parts, without which may be a body, but no perfect man's body. So that the lack of a finger maketh a lack in the perfection of a man's body. Mary if you will make Christ such a body as bread and cheese is, wherein every part is bread and cheese without form and distinction of one part from another, I confess mine ignorance, that I know no such body to be a man's body. Now have I showed mine ignorance; declare now your wit and learning. For sure I am, that Christ hath all those parts in heaven, and if he lack them in the sacrament, then lacketh he not a little of his perfection. And then it cannot be one body, that hath parts and hath no parts. And as concerning the words of Emissene, calling the 5 altar a reverend altar, those words prove no more the real presence of Christ in the altar, than the calling of the font of baptism a reverend font, or the calling of marriage reverend matrimony, should conclude that Christ were corporally present in the water of baptism, or in the celebration of matrimony. And yet is not Christ clearly absent in the godly administration of his holy Supper, nor present only in a figure (as ever you untruly report me to say) but by his omnipotent power he is effectually present by spiritual nourishment and feeding, as in baptism he is likewise present by spiritual renewing and regenerating. Therefore [See vol. ii. p. 323.] C |