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BOOK against me, that grant both a presence and a sacrifice. But V. when you shall show me the place where Hipinus saith that the old Fathers called the Lord's Supper a propitiatory sacrifice, I shall trust you the better, and him the worse.


And as for Cyrill, if you will say of his head, that the sacrifice of the Church giveth life, how agreeth this with your late saying, that the sacrifice of the Church increaseth life, as the sacrifice on the cross giveth life. And if the sacrifice made by the priest both give life and increase life, then is the priest both the mother and nurse, and Christ hath nothing to do with us at all, but as a stranger.

And the sacrifice that Malachie speaketh of, is the sacri- 3 fice of laud and thanks, which all devout Christian people give unto God, whether it be in the Lord's Supper, in their private prayers, or in any work they do at any time or place, to the glory of God: all which sacrifices, not of the priests only, but of all faithful people, be accepted of God through the sacrifice of Christ, by whose blood all their filth and unpureness is clean sponged away.

But in this last book it seemeth you were so astonied and amazed, that you were at your wits' end, and wist not where to become. For now the priest maketh a sacrifice propitiatory, now he doth not: now he giveth life, now he giveth none now is Christ the full Saviour and satisfaction, now the priest hath half part with him, now the priest doth all. And thus you are so inconstant in yourself, as one that had been nettled, and could rest in no place, or rather as one that had received such a stroke upon his head, that he staggered withal, and reeled here and there, and could not tell where to become.


Mal. i.


And your doctrine hath such ambiguities, such perplexities, such absurdities, and such impieties in it, and is so uncertain, so uncomfortable, so contrary to God's word and the old catholic Church, so contrary to itself, that it declareth from whose spirit it cometh, which can be none other but Antichrist himself.

Whereas on the other side the very true doctrine of Christ and his pure Church from the beginning is plain,


certain, without wrinkles, without any inconvenience or ab- BOOK surdity, so cheerful and comfortable to all Christian people, that it must needs come from the Spirit of God, the Spirit of truth and all consolation. For what ought to be more certain and known to all Christian people, than that Christ died once and but once, for the redemption of the world? And what can be more true, than that his only death is our life? And what can be more comfortable to a penitent sinner that is sorry for his sin, and returneth to God in his heart and whole mind, than to know that Christ dischargeth him of the heavy load of his sin, and taketh the burden upon his own back? And if we shall join the priest herein to Christ in any part, and give a portion hereof to his sacrifice, (as you in your doctrine give to the priest the one half at the least,) what a discourage is this to the penitent sinner, that he may not hang wholly upon Christ? what perplexities and doubts rise hereof in the sinner's conscience? And what an obscuring and darkening is this of the benefit of Christ? Yea, what injury and contumely is it to him?

And furthermore when we hear Christ speak unto us with his own mouth, and show himself to be seen with our eyes, in such sort as is convenient for him of us in this mortal life to be heard and seen: what comfort can we have more? The minister of the Church speaketh unto us God's own words, which we must take as spoken from God's own mouth, because that from his mouth it came, and his word it is, and not the minister's. Likewise when he ministereth to our sights Christ's holy sacraments, we must think Christ crucified and presented before our eyes, because the sacraments so represent him, and be his sacraments and not the priest's. As in baptism we must think, that as the priest putteth his hand to the child outwardly, and washeth him with water, so must we think that God putteth to his hand inwardly and washeth the infant with his holy Spirit, and moreover that Christ himself cometh down upon the child, and apparelleth him with his own self. And as at the Lord's holy table the priest distributeth wine and bread to feed the body, so must we think that inwardly by faith we see

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Christ feeding both body and soul to eternal life. What comfort can be devised any more in this world for a Christian man? And on the other side, what discomfort is in your papistical doctrine? what doubts, what perplexities, what absurdities, what iniquities? What availeth it us that there is no bread, nor wine? or that Christ is really under the forms and figures of bread and wine, and not in us? or if he be in us, yet he is but in the lips or the stomach, and tarrieth not with us? Or what benefit is it to a wicked man to eat Christ, and to receive death by him that is life? From this your obscure, perplex, uncertain, uncomfortable, devilish, and papistical doctrine, Christ defend all his, and grant that we may come often and worthily to Christ's holy table, to comfort our feeble and weak faith, by remembrance of his death, who only is the satisfaction and propitiation of our sins, and our meat, drink, and food, of everlasting life. Amen.




* Matters wherein the Bishop of Winchester varied from other Papists.

OTHER say, that the body of Christ is made of bread. He saith, that the body of Christ is not made of bread, nor was never so taught, but is made present of bread, p. 72. 1. 14. and p. 178. 1. 10. [vol. iii. p. 145. 303.]

He saith, that Christ made the demonstration of the bread, and called it his body, when he said: This is my body, p. 257. 1. 27. [vol. iii. p. 369.] And in the Devil's Sophistry, fol. 27. Other say contrary. And Smith, fol. 53.

He saith, that, This is my body, is as much to say as This is made my body; and so he taketh "est" for “fit.” p. 295. 1. 35. [vol. iii. p. 425.] Other say, that "est" is taken there substantively, that is to say, only for "is,” and not for "is made," Marcus Antonius, fol. 171. fac. 2.

He saith, that Christ is present in the sacrament after the same manner that he is in heaven, p. 141. 1. 6. [vol. iii. p. 213.] Other say contrary, that he is in heaven after the manner of quantity, and that he is not so in the sacra


He saith, that where the body of Christ is, there is whole Christ, God and man, and that when we speak of Christ's body, we must understand a true body, which hath both form and quantity, p. 71. 1. 37. [vol. iii. p. 132.] Smith saith, that Christ's body in the sacrament hath not his proper form and quantity, fol. 106.

He saith, we believe simply that Christ's body is natu


[The following Collection of extracts is taken from the edition of Cranmer's Answer published in 1580, where it is thus described in the title page: "In the end is added certaine Notes, wherein Gardiner va"ried both from himselfe and other Papistes, gathered by the sayd Arch"byshop." And it would appear from a passage in the Answer, p. 221 of this volume, that something of the kind was designed by Cranmer. Foxe, however, who has printed great part of these Notes in his Acts and Monuments, attributes them to Ridley. See Foxe, Acts, &c. vol. iii. p. 533.]

rally and corporally in the sacrament, without drawing away his accidents or adding, p. 353. 1. 1. [vol. iii. p. 502.] Smith saith, we say that Christ's body is in the sacrament against nature with all his qualities and accidents, fol. 105.

He saith, that God's works be all seemliness without confusion, although he cannot locally distinct Christ's head from his foot, nor his legs from his arms, p. 70. 1. 27. [vol. iii. p. 115.] Other say, that Christ's head and foot and other parts be not indeed locally distinct in the sacrament, but be so confounded, that wheresoever one is, there be all the rest.

He saith, that Christ's body is in the sacrament sensibly, naturally, carnally, and corporally, p. 159. 1. 9. [vol. iii. p. 240.1 Other say contrary. Smith, fol. 39.

Other say, that Christ's feet in the sacrament be there where his head is. He saith, that whosoever say so may be called mad, p. 61. 1. 34. [vol. iii. p. 115.]

Other say, that corporally Christ goeth into the mouth or stomach, and no farther. He saith contrary, p. 52.

1. 36. [vol. iii. p. 99.]

He saith, that Christ dwelleth corporally in him that receiveth the sacrament worthily, so long as he remaineth a member of Christ, p. 53. 1. 1. p. 56. 1. 31. [vol. iii. p. 106.] Other say contrary, but that Christ flieth up into heaven so soon as the bread is chawed in the mouth or changed in the stomach. Smith, fol. 64.

He saith, that no creature can eat the body of Christ, but only man, p. 66. 1. 30. [vol. iii. p. 123.] Other say clean contrary.

He saith, that an unrepentant sinner receiving the sacrament hath not Christ's body nor spirit within him, p. 225. 1. 36. [vol. iii. p. 328.] Smith saith, that he hath Christ's body and Spirit within him, fol. 136.

He saith, that of the figure it may not be said, adore it, worship it, and that is not to be adored which the bodily eye seeth, p. 178. 1. 40. p. 239. l. 32. [vol. iii. p. 269.] Marcus Antonius, fol. 136. fac. 2. Smith saith contrary, fol. 145. fac. 2.

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