ought not curiously to enquire howe the hem of his garment had such vertue but faithfully to beleeue that it was able to affoord health so neither in this need the church to be inquisitiue after what maner Christ presenteth himselfe but truely to beleeue that he is there present Which because some irreligious men at the first doubted men haue beene driuen to find out these reasonable satisfactions or rather satisfactions to humane reason from his omnipotencie Transubstantiation Consubstantiation or such like whereas indeed we know that in many mysteries of our faith it is sufficient to beleeue the thing though wee cannot comprehend the meanes how Of this kind saith Bellarmine is the Trinitie of persons in the vnitie of essence Christ to bee both God and man the same bodies in number to rise againe Christ really to be in the Eucharist and such like which by reason of our shallow vnderstanding mans weaknesse is not able to comprehend For if ignorance bee in these things that are below then how much more in those things that are aboue And if Mephibosheth whē he came vnto Dauids table accounted himselfe in all humility so farre vnworthie what ought our contemplation to be but of his mercie and our want of desert when we shall come to bee partakers of so inestimable fauours For if the Bethsamites were punished for looking into the Arke what can we expect to be the recompence of our vndiscreete follie Is it not then an aduise needfull which Maister Hooker giueth and you mislike rather to seek how to receiue it worthily then to desire to know how it is present with vs For the one importeth a duty that is necessary and the other bewrayeth a desire that is superfluous in the one we performe what God hath commanded and in the other affect what he hath forbiddē Neither is this to make Transubstantiation for deniall whereof so many as you say haue died any light matter but rather to shew the great depth of the mystery and the small profit that is reaped by the searching of it for seeing it is on all sides plainely confest first that this Sacrament is a true and reall participation of Christ who thereby imparteth himselfe euen his whole entire person as a mysticall head vnto euery soule that receiueth him and that euery such receiuer doth thereby incorporate or vnite himselfe vnto Christ as a mysticall member of him yea of them also whom he acknowledgeth to be his owne Secondly that to whom the person of Christ is thus communicated to them he giueth by the same Sacrament his holy Spirit to sanctify them as it sanctifieth him which is their head Thirdly that what merit force or vertue soeuer there is in this sacrificed body and bloud we freely fully and wholy haue it by this sacrament Fourthly that the effect thereof in vs is a reall transmutation of our soules and bodies from sinne to righteousnesse from death and corruption to immortalitie and life Fiftly that because the Sacrament being of it selfe but a corruptible and earthlie creature must needes be thought an vnlikely instrument to worke so admirable effects in man we are therfore to rest our selues altogether vpon the strength of his glorious power who is able and will bring to passe that the bread and cup which he giueth vs shal be truly the thing he promiseth Now seeing there are but three differing opinions for the manner of it Sacramentaries Transubstantiation and Consubstantiation al do pleade Gods omnipotencie the first to that alteration which the rest coufesse he accomplisheth the patrons of transubstantiation ouer and besides that to the chang of one substance into another the followers of cōsubstantiation to the kneading vp of both substances as it were in one lumpe and that in this variety the mind which loueth truth seeketh comfort out of holy mysteries hath not perhaps the leasure perhaps not the wit nor capacity to tread out so endlesse mazes as the intricate disputes of this cause haue led men into how should a vertuously disposed minde better resolue with it selfe then thus Variety of iudgements and opinions argueth obscurity in those things where about they differ but that which all parts receiue for certaine that which euery one hauing sifted is by no one denyed or doubted of must needes be matter of infallible truth whereas therefore there are but three expositions made of This is my body the first this is in it selfe before participation really and truly the natural substance of my body by reason of the coexistence which my omnipotent body hath with the sanctified element of breade which is the Lutherans interpretation The second this is in it selfe and before participation the very true natural substance of my body by force of that deity which by the words of consecration abolisheth the substance of bread and substituteth in the place thereof my body which is the construction of the Church of Rome The last this hallowed food through concurrence of diuine power is in verity and truth vnto faithfull receiuers instrumentally a cause of that mysticall participation whereby as I make my selfe wholy theirs so I giue them in hand an actuall possession of all such sauing grace as my sacrificed body can yeeld and all their soules do presently need this is to them and in them my bodie Of these three rehearsed interpretations the last hath in it nothing but what the rest do all approue and acknowledg to be most true nothing but that which the words of Christ are on all sides confest to inforce nothing but that which the Church of God hath alwayes thought necessarie nothing but that which alone is sufficient for euerie Christian man to beleeue concerning the vse and force of this Sacrament finally nothing but that wherewith the writings of all antiquity are consonant and all Christian confessions agreeable And as truth in what kinde soeuer is by no kind of truth gainsaid so the mind which resteth it selfe on this is neuer troubled with those perplexities which the other doe both finde by meanes of so great contradiction betweene their opinions the true principles of reason grounded vpon experience nature and sense What moueth vs to argue how life should be bread our duty being but to take what is offred and most assuredly to rest perswaded of this that if we can but eate we are safe Such as loue piety will as much as in them lyeth know all things that God commandeth but especially the duties of seruice which they owe vnto him as for his darke and hidden workes they preferre as becommeth them in such cases simplicity of faith before that knowledge which curiously sifting what it should adore and disputing too boldly of that which the wit of man can not search chilleth for the most parte all warmth of zeale and bringeth soundnes of beleefe many times into great hazard Let it therefore be sufficient for me presenting my selfe at the Lords table to know
what there I receiue from him without searching or inquiring of the manner how Christ performeth his promise let disputes and questions enemies to piety abatements of true deuotion and hitherto in this case but ouer patiently heard let them take their rest Let curious and sharpe witted men beate their heads about what questions themselues will the very letter of the word of Christ giueth plaine security that these mysteries doe as nailes fasten vs to his Crosse that by them we draw out as touching efficacy force and vertue euen the blood of his wounded side that this breade hath more in it then our eies behold that this cup hallowed with solemne benediction auaileth to the endlesse life and welfare both of soule and body i◠that it serueth as well for a medecine to heale our infirmities and purge our sins as for a sacrifice of thanksgiuing which touching it sanctifieth it inlightneth with beleefe it truly conformeth vs vnto the Image of Iesus Christ. What these elements are in themselues it skilleth not it is enough that to me which take them they are the body and blood of Iesus Christ his promise in witnesse hereof sufficeth his word he knoweth which way to accomplish why should any cogitation possesse the minde of a faithfull communicant but this Oh my God thou art true oh my soule thou art happy To dehort then from violence of disputing and curiosity of seeking in a matter needlesse to know being as Maister Caluin saith incomprehensible what fault can you finde in Maister Hooker Doth he not disswade from this in zeale only to draw vs to a better contemplation Can this in reason be termed any gentle construction of popishe opinions or priuily to rob the truth of our English creede of her due estimation thinke not so vncharitably of one whose principall care was in the midst of all his knowledge only to follow that truth soundly and vncorruptly which was auaileable and sufficient to saue himselfe Many itch with curiosity they are not few that doe blow contentions to make them kindle some desire to know only that they may know some others that they may be knowne he doubtles with humble sobriety both in this and in all other points to comprehend that which was most auaileable for the true direction of others and the saluation of his own soule And therefore to your obiections in this article which are neither great nor many I haue framed my answere most out of his mouth who fulliest vnderstood this cause and ought to be esteemed the best interpretor of his owne meaning ARTICLE XVIII Of Speculatiue doctrine AS wise Phisitians in the curing of some diseases neglect not that habit of the body which when the disease is cured may threaten a relapse because euils past leaue a disposition for the like to come and by returning are so much the more daungerous by how much the strength of the sick is lesse able to make resistance so fareth it with vs in the labour imployed about these articles that follow wherin if you had wel considered the serious superscription of your letter that it was for resolution in matters of doctrine those of no small moment but such as seeme it is wel you said seeme to ouerthrow the foundation of Christian religion and of the church amongst vs these articles that follow might very fitly haue bin omitted by you For though all that you obiect be far frō that mature iudgment which ought to bee in such as you desire to seeme yet these concerning speculatiue doctrine the naming of Maister Caluin Schoolemen or Maister Hookers stile how can they bee called matters of doctrine or in any construction be thought to weaken the foundation of the Church amongst vs But seeing in the former we haue done somwhat to cure that distemper the effect of too much choler which being suffered to increase might grow dangerous it is not amisse gently to apply some thing euen to these which wanting the malice of any dangerous discase yet are infallible tokens of a distempered habit Neither neede we in this to make anie other defence for the right vse of those sentences which you reprehend sauing only to set downe to the readers eye the sentence at large which you haue maimed by seuering and challenging him in those things which are incomparably excellent you haue manifestly discouered your weaknesse of vnderstanding But as in anie curious workmanship where the parts are not disiointed there appeareth the admirable effects of a skilfull hand which rudely being seuered and rashly pulled in peeces blemish the beautie of the former work and make manie things seeme in the eye of ignorance to be idle and of no vse so fareth it with those speeches which in this Article so vnseasonably are distasted by you which if any indifferent reader will but compare with the places from whence you tooke them he must needs be amazed that things set downe with so much eloquence and iudgment should be called in question by so great a weakenesse of vnderstanding The sentences by you alleaged of speculatiue doctrine as you call them are onely eight which if you had set downe at large with that coherence that hee did doubtlesse you could not haue deuised to haue done Maister Hooker a greater honour but being pretermitted by what reason I know not you haue hazarded the suspition of intolerable ignorāce And vndoubtedly this Article alone giueth full assurance that this Letter could not possibly be the act of many nor of any one that had either charitie leasure or learning in any great abundance The first Theorem so you terme them in derision not familiar to you common Christians is this Ten the number of natures perfection In which place Maister Hooker speaking of paying of tythes saith as Abrahā gaue voluntarily as Iacob vowed to giue God tithes so the law of Moses did require at the hands of al mē the self same kind of tribute the tenth of their corn wine oyle fruit cattell and whatsoeuer encrease his heauenly prouidence should send Insomuch that Painims being herein followers of their steps paid tithes also Imagine we that this was for no cause done or that there was not some speciall inducement to iudge the tenth of our worldly profits the most cōuenient for Gods portion are not all things by him created in such sort that the formes which giue their distinction are number their operations measure and their matter weight three being the mysticall number of Gods vnsearchable perfection within himselfe seuen the number whereby our perfections through grace are most ordered and ten the number of Natures perfections for the beauty of nature is order the foundation of order is number and of number ten the highest we can rise vnto without iteration of numbers vnder it could nature better acknowledge the power of the God of nature then by assigning vnto him that quantity which is the continent of all that she possesseth Now let the
the kingdome of heauen And we are all by nature the children of wrath In one word none are free from sin but he whom the blessed Virgin conceaued without the law of the flesh rebelling against the law of the minde as Saint Austin proueth most learnedly by a cloud of witnesses of the auncient Fathers against Iulian the Pelagian Nay euen they of the Church of Rome shew by their exorcising before baptisme that they thinke none to be without sin where we doe not now dispute of the lawfulnes of that vse but by that conclude that in this point they hold a truth So that the maine thing which you so seeme to mislike is a thing not holden or defended sauing in some particular case as the Virgin Marie by any that I know for euen that streame of originall sin hath ouerflowed all mankinde out of which dayly proceede those great and innumerable multitudes of actuall sins Your three false conclusions seeme to establish a threefold error contrary to the doctrine of all Churches that are accounted Christian. First that all sin is but one sin Secondly that all sins are equall Thirdly that all sins are vnited The first making no diuision of the kinds of sin the second no distinction of the qualities of sin and the third no difference in committing sin Against these we say and we hope warranted by truth that sins are of diuers kinds of diuers degrees of diuers natures and that all are not where one is Sins then may be distinguisht in respect of the obiect against whom God our neighbour ourselfe of the matter wherein in the 〈◊〉 Ignorance heresie in the body as the desires of the flesh from the manner of committing of Ignorance Infirmity Malice from the action it selfe or our dutie of omission of commission From the degrees by which they rise in the hart only in the toung in the hands or the worke it selfe From the qualities of the persons of Saints which are veniall not imputed of the wicked mortall for which they shall be condemned From the guilt not pardonable as the sin against the Holy ghost pardonable not crying or crying sins as the sheading of innocent bloud the afflicting of the fatherlesse or widow the sin of Sodome last of all the denying the laborers wages These are called crying sins because for their greatnesse they call aloude for a great punishment Others make a distinction of the seauen Capital or deadly sins which as we haue no great reason to admit so we haue as little reason to disallowe knowing that euen those are the heads and fountaines of all sins of the second table The second assertion which we hold is that all sins are not equall this was an opinion of the Stoicks who desirous to seeme vnwilling to commit the least held an opinion that they were equall to the greatest a good care grounded vpon an euill reason If a pilote say they ouerturned a ship full of gold he sinned no more then if he ouerturned a ship full of strawe for although there be a difference in the losse yet the vnskilfulnes or negligence is all one Or if two erre from the scope euen he that misseth a little as well erreth as he that misseth a great deale But as in the former of shipwrack the fault was greater because he had greater reason to make him circumspect reason telling vs that where we haue mo and stronger motiues to doe any thing there we haue lesse excuse and the sin greater if we doe it not for the latter he erreth as well but not asmuch seeing both shooting at one marke it is not al one to be a foote a rod wide And therfore that lawe that forbad but one thing thou shalt not kil forbad three things as Christ expoundeth it anger to thy brother to call him foole to offer him violence these hauing euery one as their seueral degrees so their seuerall punishment For who will say that the first is as great a fault as the second or the third as small as the first for doubtles things that are all forbidden doe in their owne nature admit more or lesse And howsoeuer in some sort vertues are called equall yet vices are not for all vertues from the vanity of the world tend but to one perfection either to reason as the Philosophers thought or to say better to the reueiled will of God which is the rule of good and euill but sinnes departing from this leadeth vnto diuers vanities in diuers kinds Neither are vertues all equall simply but by a kinde of proportion because they all proceede from the loue of God and all tend vnto his glory otherwise in it selfe faith is better then teÌ„perance one vertue may in the same man be far more excellent then in many others As faith in the Centurion obedience in Abraham patience in Iob the consideration of this inequality of sinne as it acquainteth vs with those steps that sinne maketh in vs â—o it causeth vs not to dispaire that we haue committed some but to hope and to be thankfull that we haue escaped greater Assuring our selues if we be not ourselues wanting that though wee cannot auoid all sinnes yet we may and shall auoid all great and presumptuous sinnes This heresie then wee leaue to his first Authours Iouinian and the rest and so come to the last point Because Saint Iaemes saith hee that keepeth the whole law and offendeth in one is guiltie of all some thought all sinnes to be imputed vnto him that committed anie one but Saint Iames onely telleth vs that God exacteth a keeping of them all The Schoolemen they interpet this place thus In all sin are two things a departure from God a comming to the creature which made S. Austine call sinne an vsing of that which wee ought to enioy and an enioying of that which wee ought but to vse So that in respect of the departure it is true that S. Iames saith he departeth as well from God that committeth but one sin as he that committeth many but not so farre Therefore to impose this vpon vs were to adde euen to those that are oppressed already a burthen farre greater then the law doth for by obedience of the diuine lawe wee tend from manie to one but by disobedience from one to many and those diuers and therfore though vertues haue amongst themselues their vnion and consent yet vices haue their dissent nay their opposition So that this then is the conclusion that though no man bee without all sin yet many are without many presumptuous sinnes which because through prayers and good meanes they auoid it followeth not an vtter exclusion of all sinne nor because they commit the least it followeth not that they offend equally as if they committed all ARTICLE X. Of Predestination LEast you should be like those whose humility ye are loth to imitate ye haue drawne your readers in this Article to a serious consideration of
of the SacrameÌ„ts the effect of the thing ordeined by Christ is not taken away or the grace of Gods guift diminished as touching them which receiue by faith and orderly the things offered vnto them which for the institutioÌ„ of Christ and his promise are effectuall although they be administred by euill men But to inferre heereupon that the same actions howsoeuer don scoffingly and in iest contrary or besides the holy institution of the Church are truly Sacraments It is a conclusion too violent and not warranted by any truth For howsoeuer the grace of Sacraments dependeth not vpon the Minister who maie faile of these vertues that are fitte to bee required in him yet it is necessarie that there should bee an intention to administer a true Sacrament least we put no difference betwixt that which either derision imitatioÌ„ chance or the Church doth For if the conuersion of Lucius first Christian king of this land were to be acted vpon a stage and that two persons were to represent â—ugatius and Damianus sent by Eleutherius the Pope to baptize Lucius could any man in reason thinke how orderly soeuer performed that this were true baptisme were not this to make the bare action all and the intention a circumstance not belonging to it But we must know as M. Hooker saith that SacrameÌ„ts are actions mysticall and religious for no man can truly define them otherwise which nature they haue not vnlesse they proceede from a serious meaning yet what euery mans priuate minde is as we cannot know so neither are we bound to examine for in these cases the knowne intent of the Church doth generally suffice and where the contrary is not manifest as circumstances will serue easily to discouer we must presume that he which outwardly doth the worke hath inwardly the purpose of the Church of God Now this beeing a discreet rule wisely to put a difference betwixt Sacraments holie actions and the like irreligiousâ—â—e and prophanely performed is that whereat your zealous wisdome doth take offence and which you pursue with that bitternesse of speech calling it meere Popery a humane inuention and inducemeÌ„t to fides implicita as though the dangers were neither few nor small which came vnto y e Church by this opinion Let me intreat your patience a little vouchsafe to be but aduised by him who in all humilitie wil be readie to follow y e sound directions of the meanest in Gods church and I doubt not to make it apparant that Maister Hooker hath deliuered that truth the contrary wherof is no way fit to be admitted or allowed by vs. Some are of opinion that no intention at all is required in the Ministers of the Sacraments but that if the thing and the words be present though either in â—est or otherwise performed yet notwithstanding it is a Sacrament The first Author of this as Bellarmine saith was Luther whose words I must needes say are violeÌ„tly wrested to make him speake that which he neuer ment It is like that heout of whom by misunderstanding you haue collected this opinion was Maister Caluin who rightly deriuing the vertue of Sacraments from the Minister to God himselfe the author of the first institution saith thus I refer so much to the holy institution of Christ that if an Epicure inwardely deriding the whole action should administer the supper by the commandement of Christ marke the words and according to the rule by him giuen which no man could that wanted the intention of the Church I would account them saith he the true pledges of the body and the blood of Christ Where we are willing to confesse with him and with truth it selfe that Sacraments for their vertue depeÌ„d not vpon the intention of the Minister though without the intention of the Church they are not Sacraments Where by intention we meane not a particular purpose of all that the Sacraments require a thing peraduenture aboue the capacity of many lawfull Ministers but a generall intention of performing that sacred action according to the meaning of the Church Where by church we mean not any one particular but the true Church or as M. Caluin saith Christs rule or that intention which Christians in that action haue and yet if one in this should follow the intention of a particular Church that did erre it were not a reason sufficient to make the Sacrament to be none at all for euen his intention in following that particular Church though erring were an intentioÌ„ of following the true Church that doth not erre Neither is it required as the scholemen say that this intention necessarily be actual nor it sufficeth not to be habituall which may be in men either drunke or asleepe but vertuall that is in the power of that intention which howsoeuer now distracted before was actuall Neither doe we meane that the Minister should necessarily haue the same intent of the end which the Church hath but of the action the end being perhaps without the compasse of his knowledg but the action cannot vnlesse we suppose him to be a Minister weaker then any church hath For it is one thing to intend what the Church intendeth and another thing to intend what the Church doth For those that intend by baptisme an vtter acquittance from originall sinne and those that doe not there is a diuersitie in the end but the action is all one and therefore not reiterated though the end be diuers Now to do the externall action and yet in iest is no more to doe what the Church intendeth to doe then their speech and action Haile King of the Iewes was any honor or true reuerence to our Sauiour Christ. The necessity of this intention not for grace but to make it a Sacramentall action will more euidently appeare if wee consider what kinde of instrument the Minister is Man may be the instrument of another agent many waies First in respect only of his bodily members his hand his backe or such like without any vse of the will Secondly in respect of his outward parts with the vse of sense as to reade to watch to tell what he seeth and to this also the will is no further required but to the outward action Thirdly in respect of the bodily members together with sense and reason as in Iudges appointed by Princes to determine causes wherein wisdome and the will are to be instruments Now the Ministers of the Sacrament must be of this third kinde And therefore saith Hugo if a father should take his sonne to a bathe and should say Sonne I wash thee in the name of the Father and of the Son and of the holy Ghost and so dip him in the water it were ridiculous to thinke that hee were thus baptized Where although such prophaners are without excuse for vnreuerend imitation of holy things yet these actions without the intention of the Church can no wayes bee tearmed sacraments For if those who hold a sermon read to be
away their soules and therefore there is a more absolute necessity in the Church to giue Baptisme which she can neuer willingly refuse to doe without cruelty then there is in the faithfull to receiue it who how willing soeuer yet alwaies cannot ARTICLE XVII Of Transubstantiation SEeing the Church hath nothing left vnto it either more powerful or more reuerently to be esteemed then the holy Sacraments it hath bin the policie of Sathan from the beginning to darken the cleere light of these with infinit clouds of vnnecessary questions wholy impertinent and vnprofitable to that cause So that out of due consideration of this great euill wisemen haue thought it more fit by application to make vse of that which concernes them in this kinde rather then by curious inquisition to desire to finde out what concerneth them not The whole benefit which the Church hath is from Christ and this by no other meanes but by participation For Christ to be what he is is not to be what he is to the Church but only by a participation of all that he is as a mediator betwixt him and vs. This we cal the mutuall inward hold which Christ hath of vs and we of him in such sort that each possesseth other by way of speciall interest properly and inherent copulation for what soeuer we are eternally according to his election wee are actually no longer in God then onely from the time of our actuall adoption into the body of his true Church into the fellowship of his children wee are therefore adopted sonnes of God to eternall life by participation of the onely Sonne of God whose life is the welspring cause of ours This participation besides the presence of Christs person and besides the mysticall copulation thereof with the parts and members of his whole Church importeth a true actuall influence of grace whereby the life which we liue according to godlinesse is his and from him wee receiue those perfections wherein our eternal happinesse consisteth This is partly by imputation of his merit partly by habituall and reall infusion of his grace the first whereof as the ground of all the rest being the Spirit maketh a blessed vnion of all those howsoeuer distinguisht by place or time who mystically belong vnto that body and this being the common vnion of all Saints we fitly terme the communion of Saints That of imputation maketh vs al sonnes in which number how farre so euer one may seeme to excel another yet touching this that all are sons they are all equals some happily better sonnes then the rest are but none anie more a sonne then another Neither doth this participation include anie grosse surmise of any mixture of the substance of his flesh with ours but is actually deriued vnto his Church by the vse of his holy Sacraments Wherein Baptisme doth chalenge vnto it self the inchoation of those graces the consummation whereof dependeth vpon other mysteries For the grace which we haue by the holy Eucharist doth not begin but continue life and therefore no man receiueth it before Baptisme because nothing is capable of nourishment that doth not liue Now life being propounded to all men as their end those which by Baptisme haue laid the foundation and attained the first beginning of a new life haue in the Eucharist foode prescribed and giuen for the continuance of life in them In both the same thing being affoorded which is a participation of Christ in our infancie we are incorporated into Christ and by Baptisme receiue the grace of his Spirit without any sense or feeling of the gift which God bestoweth In the Eucharist we so receiue the gift of God that we know by grace what the grace is which God giueth vs. The degrees of our increase in holinesse and vertue we see and can iudge of them we vnderstand that the strength of our life begun in Christ is Christ that his flesh is meat and his bloud drinke not by surmised imagination but truly euen so truly that through faith we perceiue in the body and bloud sacramentally presented the verie taste of eternall life the grace of the Sacrament is heere as the food which wee eate and drinke And howsoeuer it was to bee feared that by the meanes of some men should be brought to account of this Sacrament but only as of a shadow destitute emptie and voide of Christ yet now at length for any thing that I can see all sides are growne as it is fit to a generall agreement concerning that which alone is materiall namely the reall participation of Christ and of life in his body and bloud by meanes of this Sacrament The maner how which ought to be the least part of our consideration is in this question the greatest difference So that considering the small successe that bitter contentions haue had in this cause it were to be wished that men would giue themselues more to meditate with silence what they haue by the sacrament and in humilitie lesse to dispute of the maner how This being the true difference betwixt Christes disciples and others that the one because they enioyed not disputed the other disputed not because they inioyed For doubtlesse this heauenly food is giuen for the satisfying of our emptie soules and not for the exercising of our curious and subtill wits It is sufficient that the sacraments reallie exhibit what they promise though they are not really or doe not really containe in themselues that grace which with them or by them it pleaseth God to bestow Now the first by all sides being granted why doe we vainly saith Maister Hooker trouble our selues with so fierce contentions whether by consubstantiation or els by Transubstantiation the sacrament it selfe be first possest with Christ or no a thing which no way can either further or hinder vs howsoeuer it stand because our participation of Christ in the sacrament dependeth vpon the cooperation of his omnipotent power which maketh it his body and bloud to vs whether with change or without alteration of the element such as they imagine we need not greatly to care or enquire for That being admitted wherein all agree which is a reall presence why should not the rest in question rather be left as superfluous then vrged as necessarie This is that which being vttered by Maister Hooker out of great wisdome argueth as you surmise that hee maketh light of the doctrin of Transubstantiation whereas the reuerend Fathers of our Church doe so much detest it and that so many blessed Martyrs haue suffered death for denial thereof Whether the doctrine of Transubstantiation be true or false howsoeuer it is plaine what Maister Hooker thought yet that is no part of the contention at this time The matter in question betwixt you and him is only this Whether it be not curiosity to contend for the manner how seeing all sides are agreed that the thing is For as in those who were to bee cured by our Sauiour Christ we