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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	church_n	king_n	religion_n	6,583	5	5.6955	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19563	An aunsvvere by the Reuerend Father in God Thomas Archbyshop of Canterbury, primate of all England and metropolitane, vnto a craftie and sophisticall cauillation, deuised by Stephen Gardiner Doctour of Law, late Byshop of Winchester agaynst the true and godly doctrine of the most holy sacrament, of the body and bloud of our sauiour Iesu Christ Wherein is also, as occasion serueth, aunswered such places of the booke of Doct. Richard Smith, as may seeme any thyng worthy the aunsweryng. Here is also the true copy of the booke written, and in open court deliuered, by D. Stephen Gardiner ...; Answer of the Most Reverend Father in God Thomas Archebyshop of Canterburye, primate of all Englande and metropolitane unto a crafty and sophisticall cavillation devised by Stephen Gardiner doctour of law, late byshop of Winchester, agaynst the trewe and godly doctrine of the moste holy sacrament of the body and bloud of our saviour Jesu Christe	Cranmer, Thomas, 1489-1556.; Cranmer, Thomas, 1489-1556. Defence of the true and catholike doctrine of the sacrament of the body and bloud of our saviour Christ. Selections.; Gardiner, Stephen, 1483?-1555. Explication and assertion of the true catholique fayth, touchyng the moost blessed sacrament of the aulter.; Foxe, John, 1516-1587. Actes and monuments.	1580 (1580)	STC 5992; ESTC S107277	634,332	462

the sayd M. Peter Martyr and other iiij or v. which I shall chose will by Gods grace take vpon vs to defend not onely the cōmon prayers of the Church the ministration of the Sacraments and other rites ceremonies but also all the doctrine and Religion set out by our soueraigne Lord kyng Edward the vi to be more pure accordyng to Gods word then any other that hath bene vsed in Englād this M. yeares so that Gods word may be the Iudge and that the reasons and profes vpon both parties may be set out in writing to the intent aswell that all the world may examine and Iudge thereon as that no man shall start backe from his writyng And where they boast of the fayth that hath bene in the Church this M. and v. hundreth yeares we will ioyne with them in this point and that the doctrine and vsage is to be followed which was in the Church a M. v. hundreth yeares past and we shall proue that the order of the Church set out at this present in this Realme by Act of Parliament is the same that was vsed in Church .1500 yeares past and so shall they be neuer able to proue theirs ¶ An Epistle to a certaine Lawyer for his aduise and counsell touchyng his Appeale THe law of nature requireth of all mē that so farforth as it may be done without offence to God euery one should seeke to defend and preserue his owne life Which thyng whē I about three dayes agoe bethought my selfe of and there withall remembred how that Martin Luther appealed in his tyme from Pope Leo the tenth to a generall Councell least I should seeme rashly and vnaduisedly to cast away my selfe I determined to Appeale in like sort to some lawfull and free generall Counsell But seyng the order and forme of an Appeale pertaineth to the Lawyers wherof I my selfe am ignoraunt and seyng that Luthers Appeale commeth not to my hand I purposed to breake my mynde in this matter to some faythfull frend and skilfull in the law whose helpe I might vse in this behalfe and you onely among other came to me remembraunce as a man most meete in this Uniuersitie for that purpose But this is a matter that requireth great silence so that no mā know of it before it be done It is so that I am summoned to make myne answere at Rome the xvi day of this moneth before the which day I thinke it good after sentence pronoūced to make myne Appeale But whether I should first Appeale from the Iudge delegate to the pope so afterward to the generall Councell or els leauyng the Pope I should Appeale immediatly to the Councell herein I stand in neede of your counsell Many causes there be for the whiche I thinke good to Appeale First because I am by an Othe bound neuer to consent to the receiuyng of the Byshop of Romes authoritie into this Realme Besides this whereas I vtterly refused to make aunswere to the Articles obiected vnto me by the Byshop of Gloucester appointed by the Pope to be my Iudge yet I was content to aunswere Martin and Story with this Protestation that myne aunswere should not be taken as made before a Iudge nor yet in place of Iudgement but as pertainyng nothyng to Iudgement at all and moreouer after I had made myne aunswere I required to haue a Copy of the same that I might either by addyng thereunto by alteryng or takyng from it correct and amend it as I thought good The which though both the Byshop of Gloucester and also the kyng and Queenes proctors promised me yet haue they altogether brokē promise with me and haue not permitted me to correct my sayd aunsweres accordyng to my request and yet notwithstandyng haue as I vnderstand Registred the same as actes formally done in place of iudgement Finally forasmuch as all this my trouble commeth vpon my departyng from the Byshop of Rome and from the popish Religion so that now the quarell is betwixt the Pope him selfe and me and no man can be a lawfull and indifferent Iudge in his owne cause it seemeth me thinke good reason that I should be suffered to Appeale to some generall Councell in this matter specially seyng the law of nature as they say denieth no man the remedy of Appeale in such cases Now since it is very requisite that this matter should be kept as close as may be if perhaps for lacke of perfect skill herein you shall haue neede of further aduise then I beseech you euen for the fidelity and loue you beare to me in Christ that you will open to no creature aliue whose the case is And for asmuch as the tyme is now at hand and the matter requireth great expedition let me obtaine this much of you I beseech you that laying aside all other your studies and businesse for the tyme you will apply this my matter onely till you haue brought it to passe The chiefest cause in very deede to tell you the truth of this myne Appeale is that I might gayne tyme if it shall so please God to liue vntill I haue finished myne aunswere agaynst Marcus Antonius Constantius which I haue now in hand But if the aduersaryes of the truth will not admit myne Appeale as I feare they will not Gods will be done I passe not vpon it so that God may therein be glorified be it by my life or by my death For it is much better for me to dye in Christes quarell and to raigne with him then here to be shut vp and kept in the prison of this body vnlesse it were to continue yet still a while in this warrefare for the commoditie and profite of my brethren and to the further aduauncyng of Gods glory to whom be all glory for euermore Amen There is also yet an other cause why I thinke good to Appeale that whereas I am cited to goe to Rome to aunswere there for my selfe I am notwithstandyng kept here fast in prison that I can not there appeare at the tyme appointed And moreouer for asmuch as the state I stand in is a matter of lyfe and death so that I haue great neede of learned coūsell for my defence in this behalfe yet when I made my earnest request for the same all maner of counsell and helpe of proctors aduocates and lawyers was vtterly denied me Your louyng frend T. C. ¶ To maistres Wilkinson a godly matrone exhortyng her to flye in the tyme of persecution and to seeke her dwellyng where she might serue God accordyng to his word THe true cōforter in all distresse is onely God through his sonne Iesus Christ and who soeuer hath him hath company enough although he were in a wildernesse all alone and he that hath xx thousād in his company if God be absent is in a miserable wildernesse and desolation In him is all comfort and without him is none Wherfore I beseech you seeke your dwellyng there as you may truely and rightly

tyme to the entent he may be there quiet to accomplish my request let him lacke neither bookes ne any thing requisite for his study And thus after the kynges departure Doct. Cranmer went with my Lord of Wiltshyre vnto his house where he incontinent wrote his mynde concernyng the kynges question addyng to the same besides the authorities of Scriptures of generall Councels and of auncient writers also his opinion which was this that the Byshop of Rome had no such authoritie as wherby he might dispence with the word of God and the Scriptures When Doct. Cranmer had made this booke and committed it to the kyng the kyng sayd to him will you abide by this that you haue here written before the Bishop of Rome That will I do by Gods grace quoth Doct. Cranmer if your Maiestie do send me thether Mary quoth the kyng I will send you euen to him in a sure Ambassage And thus by meanes of Doct. Cranmers handlyng of this matter with the kyng not onely certaine learned men were sent abroad to the most part of the Uniuersities in Christendome to dispute the question but also the same beyng by Commission disputed by the Diuines in both the Uniuersities of Cambridge and Oxford it was there concluded that no such Matrimony was by the word of God lawfull Wherupon a solēne Ambassage was prepared and sent to the Byshop of Rome then beyng at Bonony wherein went the Earle of Wiltshyre Doct. Cranmer Doct. Stokesly Doct. Carne Doct. Bennet and diuers other learned men and Gentlemen And when the tyme came that they should come before the Bishop of Rome to declare the cause of their Ambassage the Byshop sittyng on high in his cloth of estate and in his rich apparell with his sandales on his féete offeryng as it were his foote to be kissed of the Ambassadours the Earle of Wiltshyre with the rest of the Ambassadours disdainyng thereat stoode still made no coūtenaunce thereunto and so kept them selues from that Idolatry In fine the Pontificall Byshop seyng their constancie without any farther ceremonie gaue eare to the Ambassadours Who entryng there before the Byshop offered on the kynges behalfe to be defended that no man Iure diuine could or ought to mary his brothers wife and that the Byshop of Rome by no meanes ought to dispence to the contrary Diuers promises were made and sundry dayes appointed wherein the question should haue bene disputed and when our part was ready to aunswere no mā there appeared to dispute in that behalfe So in the end the Byshop makyng to our Ambassadours good countenaunce and gratiffyng Doctour Cranmer with the Office of the Penitentiarishyp dismissed them vndisputed withall Wherupon the Earle of Wiltshyre and other Commissioners sauyng Doct. Cranmer returned home agayne into England And forthwith Doct. Cranmer went to the Emperour beyng in his iourney towardes Vienna in expedition agaynst the Turke there to aunswere such learned men of the Emperours Coūsaile as would or could say any thyng to the contrary part Where amongest the rest at the same tyme was Cornelius Agrippa an high Officer in the Emperours Court who hauyng priuate conference with Doct. Cranmer in the question was so fully resolued and satisfied in the matter that afterwardes there was neuer disputation openly offered to Doct. Cranmer in that behalfe For through the perswasion of Agrippa all other learned men there were much discouraged This matter thus prosperyng on D. Cranmers behalfe aswell touchyng the kynges questiō as concernyng the inualiditie of the Byshop of Romes authoritie Byshop Warrham then Archbyshop of Caunterbury departed this transitorie lyfe wherby that dignitie then beyng in the kynges gift and disposition was immediatly giuen to Doct. Crāmer as worthy for his trauaile of such a promotiō Thus much touchyng the prefermēt of Doct. Cranmer vnto his dignitie and by what meanes he atchiued vnto the same not by flattery nor by bribes nor by none other vnlawfull meanes whiche thyng I haue more at large discoursed to stoppe the raylyng mouthes of such who beyng them selues obscure and vnlearned shame not so to detract a learned mā most ignominiously with the surname of an Hostler whom for his godly zeale vnto sincere Religion they ought with much humilitie to haue had in regard and reputation Now as concernyng his behauiour and trade of lyfe towardes God and the world beyng entered into his sayd dignitie True it is that he was so throughly furnished withall properties qualities and conditions belongyng to a true Byshop as that it shal be very hard in these straunge dayes to finde many that so nearely resemble that liuely exemplar described by S. Paule the Apostle in his seueral Epistles to Titus and Timothée So farre he swarued from the common course of common Byshops in his tyme. But bicause the same is very well decipbred in the story at large it shall not be so néedefull to discourse all the partes therof in this place Yet may not this be forgotten That notwithstandyng the great charge now cōmitted vnto him The worthy Prelate gaue him selfe euermore to continuall study not breakyng the order that he vsed commonly in the Uniuersitie To wit by v. of the clocke in the mornyng in his study and so vntill ix continuyng in prayer and study From thence vntill dyner tyme to heare suters if the Princes affaires did not call him away committyng his temporall affaires aswell of houshold as other foreine busines to his officers For the most part hee would occupy him selfe in reformatiō of corrupt Religion and settyng forth true and sincere doctrine wherein he would associate him selfe alwayes with learned men for the siftyng boultyng out one matter or other for the commoditie and profite of the Church of England After dynner if any suters were he would diligently heare them and dispatch them in such sort as euery man commended his lenitie and gentlenes That done to his ordinary study agayne vntill fiue of the clocke whiche houre hee bestowed in hearyng common prayer After Supper he would consume an houre at the least in some godly conference and then agayne vntill it of the clocke at one kynde of study or other So that no houre of the day was spent in vayne but was bestowed as tended to Gods glory the seruice of his Prince or the commoditie of the Church As touching his affabilitie easines to be entreated it was such as that in all honest causes wherin his letter counsell or speach might gratifie either nobleman Gentlemā meane man or poore man no mā could be more tractable or sooner wonne to yeld Onely in causes appertainyng to God and his Prince no man more stoute more constant or more hard to be wonne as in that part his earnest defence in the Parlamēt house aboue thrée dayes together in disputyng agaynst the vi Articles of Gardiners deuise cā testifie And though the kyng would néedes haue them vpon some

tooke his leaue of the kynges highnesse for that night On the morow about ix of the clocke before noone the Counsaile sent a Gentleman busher for the Archbishop who when he came to the Counsaile chamber doore could not be let in but of purpose as it séemed was compelled there to waite among the pages lackeys and seruyngmen all alone Doct. Buttes the kynges Phisition resortyng that way and espying how my Lord of Canterbury was handled went to the kynges highnes and sayd My Lord of Canterbury if it please your Grace is well promoted for now he is become a lackey or a seruyngman for yonder he standeth this halfe houre without the Counsaile chamber doore amongest them It is not so quoth the kyng I trow nor the Counsaile hath not so litle discretion as to vse the Metropolitane of the Realme in that sorte specially beyng one of their owne number but let them alone sayd the kyng and we shall here more soone Anone the Archbishop was called into the Counsaile Chamber to whom was alledged as before is rehearsed The Archbyshop aunswered in like sort as the kyng had aduised him and in the ende when he perceiued that no maner of perswasion or intreatie could serue he deliuered to them the kyngs ryng reuokyng his cause into the kynges handes The whole Counsaile beyng thereat somewhat amased the Earle of Bedford with a loude voyce confirmyng his wordes with a solemne oth sayd When you first began this matter my Lordes I told you what would come of it Do you thinke that the kyng will suffer this mans finger to ake much more I warrant you will he defend his life agaynst brablyng varlets You do but comber your selues to heare tales and fables agaynst him And so incontinently vpon the recept of the kynges token they all rose and caryed to the kyng his ryng surrenderyng that matter as the order and vse was into his owne handes When they were all come to the kynges presence his highnesse with a seuere countenaunce sayd vnto thē Ah my Lordes I thought I had had wiser men of my Counsaile then now I finde you What discretion was this in you thus to make the Primate of the Realme one of you in office to waite at the Counsaile Chamber doore amongest seruyngmen You might haue considered that he was a Counseller as well as you and you had no such Cōmission of me so to handle him I was cōtent that you should try him as a Counseller not as a meane subiect But now I well perceiue that things be done agaynst him malitiously if some of you might haue had your myndes you would haue tried him to the vttermost But I doe you all to witte protest that if a Prince may be beholdyng vnto his subiect and so solemly laying his hād vpon his brest sayd by the fayth I owe to God I take this man here my Lord of Caunterbury to bee of all other a most faythfull subiect vnto vs and one to whom we are much beholdyng giuyng him great commendations otherwise And with that one or two of the chiefest of the Counsaile makyng their excuse declared that in requestyng his induraunce it was rather ment for his triall and his purgation agaynst the common fame and sclaunder of the world then for any malice conceiued agaynst him Well well my Lordes quoth the king take him and well vse him as he is worthy to be and make no more ado And with that euery man caught him by the hand and made fayre wether of altogethers whiche might easely be done with that man And it was much to bee marueiled that they would goe so farre with him thus to séeke his vndoyng this well vnderstandyng before that the kyng most entirely loued him and alwayes would stand in his defence who soeuer spake agaynst him as many other tymes the kynges patience was by sinister informations agaynst him tryed In so much that the Lord Cromwell was euermore wont to say vnto him My Lord of Canterbury you are most happy of all men for you may do and speake what you lifte and say what all men can agaynst you the kyng will neuer beleue one word to your detriment or hinderaunce After the death of kyng Henry immediatly succéeded his sonne kyng Edward vnder whose gouernement and protection the state of this Archbyshop beyng his Godfather was nothyng appaired but rather more aduaunced Duryng all this meane tyme of kyng Henry aforesayd vntill the entryng of kyng Edward it séemeth that Cranmer was scarsely yet throughly perswaded in the right knowledge of the Sacrament or at least was not yet fully rypened in the same wherein shortly after he beyng more groundly confirmed by conference with Byshop Ridley in processe of tyme did so profite in more ryper knowledge that at last he tooke vpon him the defence of that whole doctrine that is to refute and throw downe first the corporall presence secondly the phantasticall transubstantiation thirdly the Idolatrous adoration fourthly the false errour of the Papistes that wicked men do eate the naturall body of Christ and lastly the blasphemous sacrifice of the Masse Whereupon in conclusion he wrote fiue bookes for the publicke instructiō of the Church of England which instruction yet to this day standeth and is receaued in this Church of England Agaynst these fiue bookes of the Archbyshop Stephen Gardiner the Archenemy to Christ and his Gospell beyng then in the Tower slubbereth vp a certaine aunswere such as it was which he in open Court exhibited vp at Lambeth beyng there examined by the Archbyshop aforesayd and other the kynges Commissioners in kyng Edwardes dayes whiche booke was intitled An Explication and assertion of the true Catholicke fayth touchyng the blessed Sacrament of the aultar with a confutation of a booke written agaynst the same Agaynst this Explication or rather a ca●illyng Sophistication of Stephens Gardiner Doctour of Law the sayd Archbyshop of Canterbury learnedly and copiously replying agayne maketh aunswere as by the discourse therof renewed in Print is euident to be sene to all such as with indifferent eye will Read and peruse the same Besides these bookes aboue recited of this Archbishop diuers other things there were also of his doing as the booke of Reformation with the booke of Homelies whereof part was by him contriued part by his procurement approued and published Wherunto also may be adioyned an other writing or confutation of his agaynst 88. Articles by the Cōuocation deuised and propounded but yet not ratified nor receaued in the reigne and time of king Henry And thus much hetherto concernyng the deynges and trauailes of this Archbyshop of Caunterbury duryng the lines both of kyng Henry and of kyng Edward his sonne Which two kynges so long as they continued this Archbyshop lacked no stay of maintenaunce agaynst all his maligners After the death of king Edward Quéene Mary comming now to the Crowne and being established in

which doth not teach that Christ is in the bread and wine which was the doctrine of Luther but the true faith is that Christes most precious body and bloud is by the might of his word and determination of his will which he declareth by his word in his holy Supper present vnder forme of bread and wine The substance of which natures of bread and wine is conuerted into his most precious body bloud as it is truely beleeued taught in the Catholick church of which teaching this Author cannot be ignorant So as the Author of this booke reporteth an vntruth wittingly against his conscience to say they teach calling them papists that Christ is in the bread and wine but they agrée in forme of teaching with that the Church of England teacheth at this day in the distribution of the holy Communion in that it is there said the body and bloud of Christ to be vnder the forme of bread and wine And thus much serueth for declaration of the wrong vntrue report of the faith of the Catholick Church made of this Author in the setting forth of this difference on that parte which it pleaseth him to name Papistes And now to speake of the other parte of the difference on the Authors side when he would tell what he and his say he conueyeth a sence craftely in wordes to serue for a difference such as no Catholick man would deny For euery Catholick teacher graunteth that no man can receaue worthely Christes body and bloud in the Sacrament vnles he hath by faith and charity Christ dwelling in him For otherwise such one as hath not Christ in him receaueth Christs body in the Sacrament vnworthely to his condemnation Christ cannot be receued worthely but into his own temple which be ye S. Paul saith and yet he that hath not Christes Spirite in him is not his As for calling it bread and wine a Catholick man forbeareth not that name signifiyng what those creatures were before the consecration in substance Wherefore appeareth how the Author of this booke in the lieu and place of a difference which he pretendeth he would shew bringeth in that vnder a But which euery Catholick man must néedes confesse that Christ is in them who worthely eate and drinke the Sacrament of his body and bloud or the bread and wine as this Author speaketh But as this Author would haue speaken plainly and compared truely the difference of the two teachinges he should in the second parte haue said from what contrary to that the Catholick Church teacheth which he doth not and therfore as he sheweth vntruth in the first report so he sheweth a sleight and shifte in the declaration of the second parte to say that repugneth not to the first matter and that no Catholicke man will deny considering the said two teachinges be not of one matter nor shoote not as one might say to one marke For the first parte is of the substance of the Sacrament to be receaued where it is truth Christ to be present God and man The second parte is of Christes Spirituall presence in the man that receaueth which in déede must be in him before he receaue the Sacrament or he cannot receaue the Sacrament worthely as before is sayd which two partes may stand well together without any repugnancy so both the differences thus taught make but one Catholick doctrine Let vs sée what the Author saith further Caunterbury NOw the craftes wiles and vntruthes of the first booke being partly detected after I haue also answered to this booke I shall leaue to the indifferent Reader to iudge whether it be of the same sort or no. But before I make further answere I shall rehearse the wordes of mine owne thirde boke which you attēpt next out of order to impugne My words be these Now this matter of Transubstantiatiō being as I trust sufficiently resolued which is the first part before rehearsed wherein the Papisticall doctrine varieth from the Catholick truth order requireth next to intreate of the second part which is of the manner of the presence of the body and bloud of our Sauiour Christ in the Sacramēt thereof wherin is no lesse cōtentiō thē in the first part For a plain explication whereof it is not vnknowen to all true faithfull christian people that our Sauiour Christ being perfecte God and in all thinges equall and coeternall with his Father for our sakes became also a perfect man taking flesh and bloud of his blessed mother and virgin Mary sauing sinne being in all thinges like vnto vs adioyning vnto his diuinity a most perfect soul of man And his body being made of very flesh and bones not onely hauing all members of a perfect mannes body in due order and proportion but also being subiect to hunger thirst labour sweate werines cold heate and all other like infirmities and passions of a manne and vnto death also and that the most vile and painfull vpon the crosse and after his death he rose againe with the self same visible and palpable body and appeared therewith and shewed the same vnto his Apostles and specially to Thomas making him to put his handes into his side and to feele his woundes And with the selfe same body he forsooke this world and ascended into heauen the Apostles seeing and beholding his body when it ascended and now sitteth at the right hand of his Father there shall remaine vntill the last day when he shall come to iudge the quick dead This is the true Catholick faith which the Scripture teacheth and the vniuersall Church of Christ hath euer beleeued from the beginning vntill within these 4. or 5. hundreth yeares last passed that the Bishop of Rome with the assistance of his Papistes hath set vp a new faith and beleefe of their own deuising that the same body really corporally naturally and sensibly is in this worlde still and that in an hundred thousand places at one time being inclosed in euery pixe and bread consecrated And although we doe affirme according to Gods word that Christ is in all persons that truly beleeue in him in such sort that with his flesh and bloud he doth spiritually nourish and feede them and geueth them euerlasting life doth assure them thereof as well by the promise of his word as by the Sacramental bread and wine in his holy supper which he did institute for the same purpose yet we doe not a little vary from the hainous errors of the Papists For they teach that Christ is in the bread and wine but we say according to the truth that he is in them that worthely eate and drink the bread wine Here it pleaseth you to passe ouer all the rest of my sayinges and to aunswere onely to the difference betweene the Papists and the true Catholicke faith Where in the first ye finde fault that I haue vntruely reported the Papisticall faith which you

call the faith of the Church which teacheth not say you that Christ is in the bread and wine but vnder the formes of bread and wine But to aunswere you I say that the Papists do teach that Christ is in the visible signes and whether they list to call them bread and wine or the formes of bread and wine all is one to me for the truth is that he is neither corporally in the bread and wine nor in or vnder the formes figures of them but is corporally in heauen and spiritually in his liuelye members which be his tēples where he inhabiteth And what vntrue reporte is this when I speake of bread and wine to the Papistes to speak of them in the fame sence that the Papistes meane taking bread and wine for the formes and accidences of bread and wine And your selfe also doe teach to vnderstand by the bread and wine not their substances but accidentes And what haue I offended then in speaking to you after your own māner of speach which your self doth approue and allow by and by after saying these wordes As for calling it bread and wine a Catholick man forbeareth not that name If a Catholick man forbeareth not that name and Catholick men be true men then true men forbeare not that name And why then charge you me with an vntruth for vsing that name which you vse your selfe and affirme Catholicke men to vse But that you be geuen altogether to finde faultes rather in other then to amend your own and to reprehend that in me which you allow in your selfe and other and purposely will not vnderstand my meaning because ye would seeke occasion to carpe and controll For els what man is so simple that readeth my booke but he may know well that I meane not to charge you for affirming of Christ to be in the very bread and wine For I know that you say ther is nether bread nor wine although you say vntruely therein but yet for as much as the accidents of bread and wine you call bread and wine and say that in them is Christ therfore I reporte of you that you say Christ is in the bread and wine meaning as you take bread and wine the accidentes thereof Yet D. Smith was a more indifferent Reader of my booke then you in this place who vnderstoode my wordes as I meante and as the Papistes vse and therefore would not purposely calūniate and reprehend that was well spoaken But there is no man so dull as he that will not vnderstand For men know that your witte is of as good capacitie as D. Smithes is if your will agreed to the same But as for any vntrue reporte made by me herein willingly against my conscience as you vntruely report of me by that time I haue ioyned with you throughout your booke you shall right well perceiue I trust that I haue sayd nothing wittingly but that my conscience shall be able to defend at the great day in the sight of the euerliuing God and that I am able before any learned and indifferent iudges to iustifie by holy Scriptures and the auncient Doctors of Christes church as I will appeale the consciences of all godly men that be any thing indifferent ready to yealde to the truth when they reade and consider my booke And as concerning the forme of doctrine vsed in this church of Englād in the holy Communiō that the body and bloud of Christ be vnder the formes of bread and wine whē you shall shew the place where this forme of words is expressed then shall you purge your selfe of that which in the meane time I take to be a plain vntruth Now for the second parte of the difference you graunt that our doctrine is true that Christ is in them that worthely eate and drunke the bread and wine and if it differ not from youres then let it passe as a thing agreed vpon by both partes And yet if I would captiously gather of your wordes I could as well prooue by this second parte that very bread and wine be eatē and drunken after consecration as you could prooue by the first that Christ is in the very bread and wine And if a Catholick man call the bread wine as you say in the second parte of the difference what ment you then in the first parte of this difference to charge me with so hainous a crime with a note to the Reader as though I had sinned against the holy Ghost because I said that the Papistes doe teach that Christ is in the bread and wine doe not you affirme here yourselfe the same that I reporte that the Papistes which you call the Catholickes doe not forbeare to call the Sacrament wherein they put the reall and corporall presence bread and wine Let the Reader now iudge whether you be caught in your own snare or no. But such is the successe of them that study to wrangle in wordes without any respecte of opening the truth But letting that matter passe yet we vary from you in this difference For we say not as you doe that the body of Christ is corporally naturally and carnally either in the bread and wine or formes of bread and wine or in them that eate and drinke thereof But we say that he is corporally in heauen onely and spiritually in them that worthely eate and drink the bread and wine But you make an article of the faith which the olde Church neuer beleeued nor heard of And where you note in this second parte of the difference a sleight and crafte as you note an vntruth in the first euen as much crafte is in the one as vntruth in the other being neither sleight nor vntruth in either of both But this sleight say you I vse putting that for a difference wherein is no difference at all but euery Catholick man must needes confesse Yet once againe there is no man so deafe as he that will not heare nor so blinde as he that will not see nor so dul as he that wil not vnderstand But if you had indifferent eares indifferent eyes and indifferent iudgement you might well gather of my wordes a plain and manifest difference although it be not in such tearmes as contenteth your mind But because you shall see that I meane no sleight nor crafte but goe plainly to worke I shall set out the difference truely as I ment and in such your own tearmes as I trust shall content you if it be possible Let this therfore be the difference They say that Christ is corporally vnder or in the formes of bread and wine We say that Christ is not there neither corporally nor spiritually but in them that worthely eate and drinke the bread and wine he is spiritually and corporally in heauen Here I trust I haue satisfied as well the vntrue report wittingly made as you say in the first parte of the difference against my conscience as the crafte and sleight vsed

be offered in the altar as will suffice for the people And if any remayne they must not be kept vntill the morning but be spent and cōsumed of the clearkes with feare and trembling And they that consume the residue of the Lords body may not by and by take other common meates least they should mixte that holy portion with the meat which is digested by the belly and auoyded by the fundement Therefore if the Lordes portion be eaten in the morning the ministers that consume it must fast vnto sixe of the clocke and if they doe take it at three or foure of the clocke the minister must fast vntill the euening Thus much writeth Clement of this matter if the Epistle which they alleadge were Clements as in deed it is not but they haue fayned many things in other mens names thereby to stablish their fayned purposes neuertheles whose soeuer the Epistle was if it be thoroughly considered it maketh much more agaynst the Papistes then for theyr purpose For by the same Epistle appeareth euidently three speciall thynges agaynst the erroures of the Papists The first is that the bread in the sacramēt is called the Lords body and the peces of the broken bread be called the peces and fragments of the Lords body which can not be vnderstand but figuratiuely The second is that the bread ought not to be reserued and hanged vp as the Papistes euery where do vse The third is that the priests ought not to receiue the sacramēt alone as the Papists commonly doe making a sayle therof vnto the people but they ought to communicate with the people And here is diligently to be noted that we ought not vnreuerently and vnaduisedly to approche vnto this meat of the Lordes table as we doe to other common meates and drinkes but with great feare and dread least we should come to that holy table vnworthely wherin is not onely represented but also spiritually geuen vnto vs very Christ himself And therfore we ought to come to that bord of the Lord with all reuerēce fayth loue and charity feare and dread according to the same Winchester Let vs now consider what particular answeres this author deuiseth to make to the fathers of the church first what he sayth to S. Clements Epistle his handling where of is worthy to be noted First he sayth the Epistle is not Clemēts but fained as he saith many other things be for their purpose he sayth which solution is short may be sone learned of noughty men and noughtily applied further as they list But this I may say if this epistle were fayned of the Papistes then do they shew themself fooles that could fayne no better but so as this author might of theyr fayned Epistle gather thrée notes agaynst them This authors notes be these First that the bread in the sacrament is called the Lordes body and that the broken bread be called the peces and fragments of the Lordes body Marke well reader this note that speaketh so much of bread where the wordes of the Epistle in the part here alleadged name no bread at all If this author hath red so much mentiō of bread in an other part of the Epistle why bringeth he not that forth to fortifye his note I haue red after the same Epistle pams sanctuary but they would not helpe this authors note and yet for the other matter ioyned with them they would slaunder an other way And therfore seing this author hath left them out I will goe no further then is here alleadged The calling of bread by enunciation for a name is not material because it signifieth that was but in that is here alleadged is no mention of bread to proue the note and to faythfull men the wordes of the Epistle reuerently expresse the remayne of the misteries in which when manye hostes bee offered in the altar according to the multitude that should communicate those many hostes after consecration be not many bodies of Christ but of many breades one body of Christ. And yet as we teach in Englād now in the booke of common prayer in euery part of that is broken is the whole body of our Sauiour Christ. Mans words can not suffice to expresse Gods misteries nor can vtter them so as froward reason shall not finde matter to wrangle And yet to stay reason may suffice that as in one loafe of bread brokē euery péece broken is a péece of that bread and euery pece of the bread broken is in it self a whole pece of bread and so whol bread for euery pece hath an whole substance of bread in it So we truely speake of the host consecrated to auoyd the fantasy of multiplication of Christes body which in all the hostes and all the partes of the hostes is but one not broken nor distribute by pieces yet in a spech to tell and signifie that is broken called in name the leauing peces of the body portion of the body residue of the body in which neuertheles ech one pece is Christes whole body So as this speach hauing a figure hath it of necessity to auoyd the absurdity wherby to signify a multitude of bodyes which is not so and the sound of the speach christen eares do abhorre But this I aske where is the matter of this authors note that bread is called Christes body where there is no word of bread in the wordes alleadged and if there were as there is not it were worthy no note at all For that name is not abhorred and the catholicke fayth teacheth that the fraction is in the outward signe and not in the body of Christ inuisibly present and signified so to be present by that visible signe The second note of this author is touching reseruing which Clement might seme to deny because he ordered the remayne to be receiued of the clerkes thinking so best not declaring expressely that nothing might be reserued to the vse of them that be absent The contrary wherof appereth by Iustine the Martire who testifieth a reseruation to be sent to them that were sicke who and they dwell farre from the church as they do in some places it may by chaunce in the way or trouble in the sick man tary till the morning or it be receiued And Cyrill writeth expresly that in case it so doth the mistical benediction by which termes he calleth the sacrament remayneth still in force Whē this author findeth fault at hangyng vp of the sacrament he blameth onely his owne country and the Iles hereabout which fault Linnehood after he had trauayled other countreys found here beyng the manner of custody in reseruation otherwise vsed then in other parties But one thing this author should haue noted of Clements wordes when he speketh of fearing and trembling which and the bread were neuer the holier as this author teacheth and but onely a signification why should any mā fear or tremble more in theyr presence then he doth when he heareth of Christes

catholica firmiter paragrapho vna The second is of the presence of Christ in the Sacrament De cōsecra dist 1. Ego Be●eng Lege Roffen contra Oerol in proaemio lib. 3. corroborat 5. Christ is not corporally in earth Iohn 6. Math. 26. Mark 24. Actes 3. Coloss. 3. 1. Cor. 11. The third is that euill men eate and drinke the very body and bloud of Christ. The fourth is of the dayly sacrifice of Christ. Ibacuk 2. D. Smith Some say that Christ in naturally in the sament A manifest falshoode in the printing of the Byshoppes booke Some say that Christ is rent and torne with teeth in the sacrament Why the order of my booke was changed by the Bishop Untrue report The teaching hetherto euen at this day of the church of England agreeth with that this author calleth papistes Crafty conueiance of spech by this Author Worthy receauing of Christs precious body bloud 1. Cor. 6. A difference should be of contraries Chap. 1. The presence of Christ in the sacrament Christ corporally is ascended into heauen Act. 3. Cap. 2. The difference betwene the true and papisticall doctrine concerning the presēce of Christes body The first cōparison Misreport of bread and wine for the formes figures of them Smyth Tee booke of common prayer The secōd part The difference Repugnaunce The 1. comparison I sect reproued that were called Stercoranists The booke of common prayer That the Papiste say that Christ go● in no ●●rther thē the mouth or stomacke Thomas Bonauentura Read Smith Fol. 64 Hugo Innocentius 3 li. ca. 25. The secōd part Innocent 3. August contra lit Peti lib. 2. cap. 47. whether Christ be receaued in the mouth The difference August contra lit Peti lib. 2. cap. 47. August contra lit Peti lib. 2. cap. 47. Iohn 13. 1. Cor. 10. The fourth comparyson Pugnat cum alijs Papistis Christ is the body of all the figures Really that is in deede Cyrillus ad Calosyrium episcopum Hesychius in Leuit. li 3. ca. 3. Christ beyng present in the sacrament is at the same tyme present in heauen Truely Really Substantially Augustin Psal. 33. What is found in a blind glose may not be takē for the teaching of the church yet I neuer red of flyng It is in man dāgerous to affirme or deny extreamyties although they be be true for it maketh him suspect of presumtion How long christ taryeth with the receyuour of the sacrament Metonymia The Fathers in the old law receiued the same things in their sacramēts that we do in ours Reseruation Cyrill Hesichius De consecrat d. 2. Tribus gradibus The benefite comfort in this sacrament Iohn 5. The maner of presence Math. 18. Math. 6. The comparisō The 5. comparison Pugnat cum alijs Papistis What is receued of all christen mē hath therein a manifest token in truth It is a folly to answere a corious demaunder Quintus Curtius maketh mention of this faith of Alexander Fath of God his work can not by mans deuise haue any qualification Sabellians Arrians Bernard super Cant. ser. 31. It is good at al times to cōuert from error to truth 1. Tim. 1. The booke of common praier The Papists say that whole Christ is in euery part of the cōsecrated bread Thomas 3. part sum q. 76. art 3. Innocentius 3. lib. 4. cap. 8. A subtil sleight Wanton reason True christian men A Dialog What is to be wondered at in the Sacramēt Sabellius Arrius The contrary hereof is noted for a doctrine Pugnat cum alijs Papistis Whether a bird or ●east eat the body of Christ. Lib. 4. distinct 13. In erroribus fol 134. b. Vide Marcum Constantium fol. 72. obiect 94. Thomas 3. part sum q. 80. art 3. Peryn A demurre vpō this Issue August contra litteras Pe til lib. 20. Marcus constātius dicit quod Ethnici idē fortasse sumunt quod bruti i. sacramētumtantū The word very may make wrangling A demurre whether euill men eat the body of Christ. Iohn 6. 1. Cor. 11. August contra lit Petil. li. 2. cap 37. Truthes fained frends Very August in Ioh. tra 59. Smyth The 8. comparison 3. Manner of eatinges Cause of error Gods promises annexed to his Sacraments We must in teaching exalt the Sacraments after their dignity 3. Manner of eatinges True sacramētall eating 1. Cor. 11. Whether Christ be really eaten without the sacrament The comparisō Really Smyth Christes body is vnderstanded of his humanity I meruailous saying of this ●● ther without Scripture Christ in thinstitution of the Sacrament spake of his humanity saying This is my body Phil. 4. There Note this contrariety in the Author The cōparison Theodoret. dialog 1. D. Smith Whether in the Sacrament Christes body hath his proper forme and quantity D. Smith Iohn 16. Mark 16 Luke 24. ●Act 1. All. There A riddle may cōtaine truth of nay and pea being in appearāce two contraries Augustinus I speciall difference in S. Augustine ●●ne of Kentes 〈◊〉 Nouelty of speech The fathers did eat Christs flesh and drink his bloud The diuersitie of the sacramēts of the new and olde testament August in Ioan. Tract 26. The Fathers did eate Christs body and drinke his bloud before he was borne 1. Cor. 10. August de vtil paeniten August in psal 77. August in Ioā Tract 26. August contra Faustum lib. 19. cap. 16. 20. cap 21. August in psal 73. Iohn 1. August de fide ad Pet. cap. 19. Bertram Smyth Ione of Kent The 11. comparison The booke of common prayer in this Realme Christes body in the sacrament is not made of the matter of bread The booke of common prayer Prouerb 23. Rom. 1. 1. Cor. 1. 2. Cor. 2. Iac. 8. Esay 1. Math. 22. 1. Pet. 2. Iohn 11. Domin 3. post Trin. Secret Muneram libidinem quibus oblata sanctifica vt tui nobis vnigeniti corpus sāguis fiant ad medelā Whether the body of Christ be made of bread Pugnat cum alijs Papistis Making by conuersion Gen. 2. Iohn 2. D. Smith Christ is our satisfaction How Christ satisfied Christes wi●● Christes once offering Phil. 1. Rom. 12. Truthes linked together Emissenus Christ is the inuisible priest 1. Cor. 4. Errors One offering of Christ not many 1. Iohn 2. Mala. 1. Errors The whole church by the minister the priest offereth Christ present as a sacrifice propitiatory wherin is shewed our Lords death Iacob 5. Whether the Masse be satisfactory by the deuotiō of the priest Thom. part 3. q● 79. art 5. Ioh. 11. The declaration of Christes will to die was not a sacrifice propiciatory for sinne Heb. 11. * Math. 5. Gen. 22. 2. Reg. 12. Math. 20. Marc. 10. Luc. 18. Iohn 2. Iohn 6. Iohn 10. Heb. 2. Rom. 6. Heb. 7. 9. 10. 1. Pet. 3. Heb. 9. Ibidem Phil. 2. Cyprianus lib. 2. epi. 3. August ad Bonifacium epist. 23. Heb. 10. 1. Cor. 11. A chaine of errours Malac. 14. Esay 53. Heb.

but to be often remēbred The body and bloud of Christ is the onely sacrifice propritiatory for all the sinnes of the world Christes body is the christen mans sacrifice An issue De sacrificio lege Roffen Oecol lib. 3. cap. 2. 3. The sacrifice propitiatory not christes very body but hys death in that same body Chap. 1. The sacrifice of the Masse Chap. 2. Heb. 9. The difference betwene the sacrifice of Christ of the priestes of the old lawe Heb. 10. Heb. 7. Chap. 3. Two kindes of sacrifices The sacrifice of Christ. The sacrifices of the Church Psal. 50. 1. Pet. 2. Heb. 13. Chap. 4. A more playne declaration of the sacrifice of Christ. Heb. 8. Chap. 5. The sacrifice of the old law Heb. 9. Chap. 6. The Masse is not a sacrifice propitiatory Heb. 7. Heb. 8. Chap. 7. A confutatiō of the Papistes cauillation Chap. 8. The true sacrifice of all Christen people Galath 5. Chap. 5. The Popish Masse is detestable idolatry vtterly to be vanished from all christen congregations Cap. 10. Euery manne ought to receiue the sacrament himself and not one for an other Acc. 2. Math. 26. Cap. 11. The difference betwene the priest the lay man Chap. 12. The aunswere to the Papists Heb. 5. Malac. 1. Chap. 13. An aunswere to the Authours Augustinus ad Bonifa De Ciuita Lib. 10. cap. 5. Lombardus Lib. 4. Dist. 12. Chrisostom ad Heb. Hom. 17. Chap. 14. The lay persons make a sacrifice as well as the Priest Chap. 15. The Papisticall Masse is neither a sacrifice propitiatory nor of thāks geuyng Luke 16. Chap. 16. There was no Papisticall Masses in the Primitiue Church Consilium Nicenum cap. 14. Canones Apostolorum cap. 8. Chap. 17. The caused meanes howe Papisticall Masses entred into the church The abuses of the Papisticall Masses Chap. 18 which Church is to be folowed A short instruction to the holy Communiō Myne Issue Nicene counsell Priestes sacrificers An issue Iohn 1. De conse dist 2. cap. Semel est prosperj Semel Immolatus c. christus in semetipso tamen quotidie immolatur in sacramento glosa ibidem id est eius immolatio representatur fit memoria passionis Gal. 3. Petrus Lombardus Immolatur 71 ante The diuersity of Christes sacrifice and ours The sacrifice of Christ. Heb. 7.8 Heb. 7.8 The sacrifice of the church Actes 1. Ephe. 4. Penaunce The Masse is a sacrifice propitiatory Good woorkes sacrifices propitiatory The Masse is a sacrifice satisfactory Rome 3. 1. Iohn 2. The difference betwene a sacrifice propitiatory gratificatory Psal. 49. Heb. 13. Rom. 3. 5. Actes 4. Satisfactory Masses Priestes in the Mas offer that is shewed forth Christes death Heb. 7. Christ is offred really not his sacrifice remembred or represented onely The effect of Christes sacrifice is both to geue life and to continue the same Ihon. 10. Gala. 2. Cyril in Ephesine counsell What is and wherin stādeth the sacrifice of the church The sacrifice of the church geueth life Cyrill Mala. 1. Inconstancy Falshood feareth the light but light desireth to be tryed Fayth ought to be grounded vp on Gods word but the Papists ground their faith vpon them selues Ephesine coūcell Cyrill the author of the words in the counsell Smith beleueth the counsell Smith belieth me twise in one place The first lye The second ly Smith sayth that Christ called not bread his body Luke 12. 1. Cor. 10. Setting of the cart before the Horses Math. 26. 1. Cor. 11. Of the wōderfull workes of God Iohn 6. Iohn 4. Iohn 6. The place of S. Paule 1. Cor. 11. Master Peter Martyr 1. Cor. 13. The Argumēt of the doore and Sepulchre Math. 28. Mar. 16. Iohn 20. Actes 5. The appearyng of Christ in his Ascention Actes 13. S. Augustine Math. 3. 17. Actes 7. The Church The true fayth was in the Church frō the begynnyng and was not taught first by Berengarius What Churche it is that cā not erre S●p 5. Psal. 7. 2. Ti. 2. ● Tim. 3. Luke 12. Gene. 7. Gene. 12. Eccle. 49. 3. Reg. 19. Iere. 25. and. 29 Act. 14. Math. 13. Math. 26. Mar. 24. 3. Reg. 19. Contrary in this deuils sophistry 27. 70. Contrary in the deuils sophistry 5. Falsa Falsum Falsum Falsum Nota. Concessum Concessum Concessum Sacramenta in signis fuerunt diuersa si in re paria Nota. Concessum etiā Concessum Concessum Concessū etiam Concessum Concessum The kyng and Queene make themselues no better then subiectes in complaining of their owne subiect to an outwarde iudge as thogh they had no power to punishe him The first cause why hee would not make aunswere to the Popes Commissary is to auoyde periury The second cause is for that the Popes lawes are contrary to the crowne and lawes of England The Othe of the Kyng and Iustices and the duety of subiectes The Popes lawes and the lawes of England are contrary The Papistes to set vp a kingdome of their owne dissemble the knowne truth and are false to the crowne The third cause why he could not allow the Pope The Popes Religion is against Christes Religion Why Latin seruice ought not to be restored in English 1. Cor. 14. The Pope cōmaundeth both agaynst God naturall reason The Sacrament ought to be receaued in both kyndes of all Christians The deuill and the Pope are like The Pope is Antichrist that is Christs enemy Wherfore the Pope is Antichrist Luke 12. Math. 10. The Sacraments haue the names of those thinges wherof they are Samentes The Papistes make Christ two bodyes They put to hym three questions but they suffred him not to aunswere fully in one Behold Sathā sleepeth not Their cruell desire to reuēge could abide no delay This was D. Thornton afterward a cruell murderer of Gods Saints of whose horrible end read in the booke of Martyrs in the last Edition Fol. 1990. Col. 1. This Constātius was Stephen Gardiner as constant in deede as a wethercocke who thus named him selfe writyng agaynst this good Father Math. 3. Iohn 4. Math. 5. 1. Cor. 2.