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.] BOOK of all in my former book, the twenty-fifth leafc. And Emis IV. Corporal. Reverend altar. sene 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 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 IV. where you would prove the corporal presence of Christ, by BOOK the reverence that is to be used at the altar, as Emissene teacheth; with no less reverence ought he that is baptized to come to the font, than he that receiveth the communion cometh to the altar. And yet is that no proof that Christ is corporally in the font. And whatsoever you have here said of the coming to the altar, the like may be said of coming to the font. For although Christ be not corporally there, yet, as St. Hierom saith, if the sacraments be violated, then is he violated whose sacraments they be. Now followeth after in my book, the manner of adoration in the sacra ment. [See vol. ii. p. 441–443. 66 “Now it is requisite" Winchester. As touching the adoration of Christ's flesh in the sacrament, (which adoration is a true confession of the whole man, soul and body, if there be opportunity, of the truth of God in his work,) is in my judgment well set forth in the Book of Common Prayer, where the priest is ordered to kneel and make a prayer in his own and the name of all that shall communicate, confessing therein that is prepared there; at which time nevertheless that is not adored that the bodily eye seeth, but that which faith knoweth to 2 be there invisibly present, which, and there be nothing, as this author now teacheth, it were not well. I will not answer this aui thor's eloquence, but his matter, where it might hurt. Canterbury. Whereas I have showed what idolatry was committed by means of the papistical doctrine, concerning adoration of the sacrament, because that answer to my reasons you cannot, and confess the truth you will not, therefore you run to your usual shift, passing it over with a toy and scoff, saying that 1 you will not answer mine eloquence, but the matter, and yet in deed you answer neither of both, but under pretence of mine eloquence you shift off the matter also. And yet other eloquence I used not, but the accustomed speech of the homely people, as such a matter requireth. BOOK IV. Augustinus. And where you say, that it were not well to worship Christ in the sacrament, if nothing be there, (as you say I teach) 2 if you mean that Christ cannot be worshipped but where he is corporally present, as you must needs mean, if your reason should be to purpose, then it followeth of your saying, that we may not worship Christ in baptism, in the fields, in private houses, nor in no place else, where Christ is not corporally and naturally present. But the true teaching of the holy catholic Church is, that although Christ, as concerning his corporal presence, be continually resident in heaven, yet he is to be worshipped not only there, but here in earth also, of all faithful people, at all times, in all places, and in all their works. Hear now what followeth further in my book. [See vol. ii. p. 443, 444. "But the papists"-" con"secrated bread."] Winchester. As in the wrong report of St. Augustine, who speaking of the 1 adoration of Christ's flesh given to be eaten, doth so fashion his speech, as it cannot with any violence be drawn to such an understanding, as though St. Augustine should mean of the adoring of Christ's flesh in heaven, as this author would have it. St. Augustine speaketh of the giving of Christ's flesh to us to eat, and declareth after, that he meaneth in the visible sacrament, which 2 must be invisibly understanded and spiritually, not as the Capernaites did understand Christ's words, carnally to eat that body cut in pieces, and therefore there may be no such imaginations to eat Christ's body after the manner he walked here, nor drink his blood as it was shed upon the cross, but it is a mystery and sacrament that is godly of God's work supernatural above man's understanding, and therefore spiritually understanded shall give life, which life carnal understanding must needs exclude. And by these my words, I think I declare truly St. Augustine's meaning of the truth of this sacrament, wherein Christ giveth truly his flesh to be eaten, the flesh he spake of before, taken of the Virgin. For the spiritual understanding that St. Augustine speaketh of, is not to exclude the truth of God's work in the sacrament, but to exclude carnal imagination from musing of the manner of the work, IV. which is in mystery such as a carnal man cannot comprehend. In BOOK which matter, if St. Augustine had had such a faith of the visible sacrament, as this author saith himself hath now of late, and calleth it catholic, St. Augustine would have uttered it as an expositor plainly in this place, and said, 'There is but a figure of Christ's 3' body, Christ's body and flesh is in heaven, and not in this visible 'sacrament; Christ's speech, that was esteemed so hard, was but 'a figurative speech; and where Christ said, This is my body, he 'meant only of the figure of his body;' which manner of sayings St. Augustine useth not in this place, and yet he could speak plainly, and so doth he, declaring us first the truth of the flesh that Christ giveth to be eaten, that is to say, the same flesh that he took of the Virgin. And yet because Christ giveth it not in a visible man4 ner, nor such a manner as the Capernaites thought on, nor such a manner as any carnal man can conceive, being also the flesh in the sacrament given, not a common flesh, but a lively, godly, and spiritual flesh therefore St. Augustine useth words and speech, whereby he denieth the gift of that body of Christ which we did see, and of the blood that was shed, so as by affirmation and denial so near together of the same to be given, and the same not to be given, the mystery should be thus far opened, that for the truth of the thing given, it is the same, and touching the manner of the giving, and the quality of the flesh given, it is not the same. And because it is the same, St. Augustine saith before, we must worship it, and yet because it is now an hidden godly mystery, we may not have carnal imaginations of the same, but godly, spiritually, and invisibly understand it. Canterbury. I As concerning the words of St. Augustine, which you say do wrong report, let every indifferent reader judge who maketh a wrong report of St. Augustine, you or I. For I have reported his words as they be, and so have not you. For St. 2 Augustine saith not, that Christ's body is eaten in the visible sacrament, as you report, but that Christ hath given us a sacrament of the eating of his body, which must be understand invisibly and spiritually, as you say truly in that point. But to the spiritual eating, is not required any local d August. In Psal. 98. |