Common Places, Part 4 · Chapter 10 · Preface
NOw hauehave I determined in fewe words to declare certaine things, Out of the Preface to Cranmer Byſhop of Canterburie.which if I ſhould cōmit to ſilence, I might perhaps be accounted vnwiſe, a forger of new matters, a bold, raſh, and an vngodlie man, as though I tooke from the ſacrament of the Euchariſt the honour and dignitie thereof, or that I would obtrude the holy Supper to the Church without Chriſt, or perſwade ſuch like things, as may tend vntounto impietie and negligence of Religion. I had rather die or that I had neuer bin borne, or to ſuffer the greateſt griefe in the world, than to ſcatter abrode ſuch kinde of opinions. Verily I for my part, doe attribute ſo much to the ſacrament of the Euchariſt, as I ſay that the faithfull, by exerciſing of the ſame, doe obtaine the greateſt benefites which can be hoped for of God in this life; ſo, that they themſelues be not hindered either through vices or infidelitie. And truely I affirme now, that there be three ſortes of good things, which men doe earneſtly deſire. Firſt, that the life which they receiued in their byrth may be giuen and preſerued to them ſo long as is poſſible. Secondly, that they would hauehave God to be gratious and mercifull vntounto them. For, ſince they that be wiſe, vnderſtand that they be neuer without fault, and that by the iuſtice of God there is a certaine puniſhment due for euerie fault, vnleſſe they hauehave in readineſſe a ſure ſatisfaction, they liue moſt miſerably. Laſtlie, this doe the wiſe ſort wiſh for, to wit, that they may liue iuſtly, commodiouſly, merilie and peaceably one with another: For without theſe things men liue both miſerably and moſt vnhappily. Theſe in effect be the things which are chieflie deſired euerie where of all thoſe men which doe not deale fooliſhly.
And the chiefe and principall point of theſe three, is, that the life may be prolonged a verie great ſpace of time, which we obtaine by a profitable and wholeſome kinde of diet: this moſt certainlie we hauehave in the holy Supper; where, euen as the bread and wine which nouriſh the body, are giuen outwardly to the bodie, ſo is it truely graunted vntounto their mindes, that by faith they eate the body and bloud of Chriſt giuen for our redemption: whereupon the whole man aſwell inward as outward is reſtored to the high felicitie. And this is the onelie way that the ſcripture alloweth and knoweth of eating the bodie, and drinking the bloud of the Lorde, namelie, when we apprehend by a conſtant and firme faith, that Ieſus the ſonne of God our Lord and ſauiour gaue his body vponupon the Croſſe, and ſhed his bloud for vsus, and that he hath ſo imbraced vsus, being giuen vntounto him by the father, and ſo ioyned and incorporated vsus vntounto himſelfe, as he is our head, and we fleſh of his fleſh, and bone of his bones, and that he dwelleth and liueth in vsus and we in him. Herein ſtandeth the whole power and reaſon of this meate and of this drinke; whereunto our faith is ſtirred vp and kindled three manner of wayes: ſometime inwardly, that is to wit, while the holie Ghoſt by his ſecret, but yet mightie power, ſtirreth vp our mindes to record theſe things with our ſelues, and that they may be imbraced with a liuely and readie faith. To the ſelfe ſame thing are we many times mooued by helpe of the worde of God, which either by ſound or writing doeth outwardly pearce vsus. Finally, that there ſhould want no reliefes to our infirmitie, Chriſt gaue in the ſupper, bread and wine for ſignes, the which by his inſtitution and his wordes are made ſacraments, that is to wit inſtruments, whereby the holy Ghoſt ſtirreth vp faith in our mindes, that by the ſame faith we may be ſpiritually, but yet truely nouriſhed and ſuſtained with his bodie and bloud. What then is there that can more further the faithfull vntounto euerlaſting life, than this kinde of meate? Doe we not by this maner of eating dwell in Chriſt, and Chriſt in vsus? Can we require that ſo great a God ſhoulde more expreſſely be promiſed vsus than when he himſelfe ſaid: He that eateth me, he ſhall liue for me. Iohn. 6. 57.Moreouer in the 6. of Iohn the Lord taught this ſimple, bare, yet true, that is to wit, no fained eating of his bodie and drinking of his bloud, which the Lord would afterward to be holpen by the aſſiſtance of the outward word, and by the feele of the bread and wine when wee come to the holy table. Wherefore he that is no contemner of the diuine life, (I meane the eternall and moſt happie life) how can it be that he will not make ſingular account of the ſacrament of the Lordes Supper? Howe can it bee, but that he will imbrace the ſame as a ſweete pledge of his ſaluation? How is it poſſible, but that he will vſe the ſame in the congregation, ſo often as it ſhall be deliuered him? Vndoubtedly no man, which will any thing earneſtly weigh theſe things with himſelfe.
And next vntounto life, which all men chiefly deſire to leade happily, all men for the moſt part couet to hauehave God well pleaſed with them. Whereof, if we be not perſwaded, our minde is diſquieted, our cogitations trouble vsus, our conſcience tormenteth vsus, the creatures terrifie vsus, as reuengers & moſt ſeuere Miniſters of God, nothing is quiet either within vsus or without vsus, we feare heauen and hell both alike, the ſame hatred beare we to God, that we doe to the Diuell: for the one we feare as an executioner, and the other as a iudge. Wherefore the holie ſcriptures doe helpe in this behalfe, and teache vsus that the heauenly father is by no other meanes pacified with mankind than by the ſacrifice of his onelyonly begotten ſonne; by which ſacrifice God hath made an euerlaſting couenant with his people, hath forgiuen our ſinnes, hath adopted thoſe that beleeue, to be his children, hath committed them to his firſt begotten ſonne to be ſaued, and hath incorporated them, and made them heires of his heauenly kingdome. And in receiuing the ſacrament of the Euchariſt, wee are put in minde of the Lordes death, and of the whole myſterie of our redemption, by reaſon of the word of God which became fleſh, thereby is renued the memorie of Gods teſtament: and therein is offered the participation of Chriſt and remiſſion of ſinnes through the ſacrifice of Chriſt offered vponupon the altar of the Croſſe.
Wherefore in this ſacrament, if it be receaued rightlie, and with faith, not by the power of the worke, but by the free benefite of Chriſt which in beleeuing we apprehend, we confeſſe our ſinnes to be forgiuen, the teſtament or couenant betweene God and vsus to be confirmed, and the very ſonne of God hauing lyfe in him ſelfe for the father, to be ſo receaued, that whoſoeuer with a true faith are partakers of his fleſh and bloud, doe liue for him, and that the heauenly inheritance is poſſeſſed of the faithfull, ſo farre as the ſtate of this lyfe will permit. We therefore doe challenge vntounto vsus not onelyonly lyfe, but alſo a ſafe and quiet lyfe from the wrath of God: and we which hauehave God mercifull and fauourable vntounto vsus, and the ſonne of God dwelling in vsus, of what ioye, of what delightes, of what honeſt pleaſures are we deſtitute? Without doubt of none, if wee ſeeke after thoſe that be true and ſound things, and not after phanſies and ſhadowes. And of this commoditie did Chriſt make mention in the inſtitution of this ſacrament, when he gaue his body and bloud to be eaten and drunken by faith, namely to the maintenance and nouriſhing of lyfe by faith. For in the Goſpell of Luke he ſaith, Luk. 22. 19.Doe this in the remembrance of me. Which Paule expreſſed more plainly ſaying: For ſo often as ye ſhall eate this bread, 1. Co. 11. 26and drinke of this cup, ye ſhall declare the Lordes death till hee come. Luk. 22. 20. 1. Co. 11. 25Finally in the end it is ſaid of them both by Luke and Paule: This cup is the new Teſtament through my bloud which ſhall be ſhed for you. So then as touching the reconciliation with God, the forgiueneſſe of ſinnes, and the confirmation of the Teſtament, I hauehave fained nothing, I hauehave deuiſed nothing, I hauehave inuented nothing which I hauehave not doone out of the holy ſcriptures. Laſtly becauſe a man is not made to ſolitarineſſe, but that he is deſirous of fellowſhip and of a ciuill lyfe, therefore when he hath now aſſured himſelfe that he hath God mercifull vntounto him for Chriſt his ſake, and that by the ſame his ſinnes are forgiuen him, there is nothing elſe required towardes his perfect and abſolute life ſo long as he liueth in this world, but that with other men which in the holy ſcriptures be called his neighbours, he liue together ioyntlie and with ſingular iuſtice and charitie. But this ſacrament dooth moſt effectually and earneſtlie admoniſh vsus hereof. For while we in theſe myſteries become partakers of one Table: what elſe ſhould we meditate in our minde than this, that we be one body, that we be members one of another vnderunder Chriſt our head, that we be one bread, that is, to be ſo ioyned one with another: euen as welneare an infinite number of wheate cornes are made vp together in that bread which we receaue? Thoſe, without doubt, which through theſe admonitions are not perſwaded to maintaine mutuall concord and charitie betweene brethren, hauehave their heartes hardned like ſtone and Iron, and ſhall be accounted more ſauage and beaſtlie, than Tygers and moſt cruell beaſtes, inſomuch as they knowing that the ſonne of God gaue his life for his enemies, are not mooued themſelues to doe good, aſmuch as in them lyeth, to their brethren and neighbours for whom Chriſt dyed. If a temporall Table doe reconcile men one to an other when they meete together, why ſhould not rather the Table of Chriſt bring this to paſſe:? Since the beaſtes which be moſt ſauage are made tame by meate, why doe not men waxe meeke by this heauenly foode? If leagues and couenants were woont to be confirmed by meate and drinke, why doe not the children of God by communicating together, eſtabliſh peace and friendſhip among themſelues?
Of theſe things vndoubtedlie are they admoniſhed by this diuine Rite, and by the wordes of the holy ſcripture recited therein. But and if the admonition (we being obſtinate as wee are, and very vntoward vntounto iuſt, honeſt, and holy thinges) be thought but ſlender, or not to be effectuall enough, yet vppon condition that faith be not wanting, the power of the holy Ghoſt is by the ſacramentes and wordes of God ioyned vntounto our heartes, the which dooth alwayes ſtirre vp vntounto concord, peace and mutuall charitie, ſo as not onelyonly an outward admonition is vſed, but the mindes alſo while we communicate together, doe feele the inward incouragement of diuine inſpiration. Wherefore ye ſee what notable & excellent good things I teach to be given vntounto vsus by the Euchariſt. Let now mine aduerſaries goe and cry out aſmuch as they will, that I doe violate the ſacrament of the Lordes ſupper. Let them ſelues come foorth and ſhew by their monſterous and prodigious tranſubſtantiations, what more ſound fruite and iuſt commoditie they hauehave brought by this ſacrament, either vntounto communicants or vntounto Churches than I hauehave verified. Will they ſpeake of the benefit of our dwelling in Chriſt, and Chriſtes dwelling in vsus? That doe I alſo affirme. Will they ſpeake of obtaining a diuine life, and a heauenly bleſſedneſſe? Euen that doe I alſo teſtifie. Will they boaſt of a receauing of the body and bloud of Chriſt. That doe I alſo prooue no leſſe than they, but yet ſuch a receauing as is by faith, and from the heart. But will they obiect the remiſſion of ſinnes, the confirmation of the teſtament, and the memoriall of the croſſe and death of Chriſt? I thinke they will not. For all theſe thinges hauehave I oftentimes taught in great aſſemblies. Will they alledge againſt vsus the incorporation, (as I may ſay) which we in communicating by faith, obtaine with Chriſt and betweene our ſelues which be his members? They cannot, for this alſo hath bin perpetually rehearſed of me. What doe they then ſay, ſince beſides theſe, there is nothing elſe taught vsus in the holy ſcriptures touching the Euchariſt? I know now what they will ſay: Ye take away (ſay they) Tranſubſtantiation, bodilie, fleſhlie, reall, and ſubſtantiall preſence: this doe we take in ill part: this doe we confeſſe ouer and aboue that which you affirme: herein doe we diſagree from you. I heare them well enough: and as touching Tranſubſtantiation, aſwell for that it is a vaine thing, as becauſe I hauehave dealt therein ſufficientlie both in my diſputations and alſo in the Treatiſe which is prefixed thereunto, I hauehave determined at this time to aunſwere nothing.
But concerning the body of Chriſt, which ye ſo greatly miſlike that I ſhould deny to bee preſent: I will ſay ſomewhat for their ſatisfaction. If I ſhould demaund of you to what purpoſe there ought to be affirmed any ſuch preſence as ye doe ſay, ye will (as I thinke) make me no other aunſwere, but to the intent the body and bloud of Chriſt may be ioyned vntounto vsus. Howbeit, ſince the whole woorke of this coniunction is heauenly & ſpiritual, it is not required hereunto, that this preſence of yours, for the which ye ſo earneſtlie contend, ſhould hauehave any place. What neede is there here either of any naturall touching, or of the neereneſſe of places? Tell me (I pray ye) ſince the holy ſcriptures doe declare that not onelyonly weare coupled together with Chriſt, but alſo that we be members together with our brethren, ſo as we are made all one body: will ye not confeſſe that thoſe faithfull which are in Spayne, Italie, Germanie, and Fraunce, Rom. 12. 4.are ſo ioyned together with vsus, that as Paul ſaid, They be members one of an other with vsus? I know ye will not deny it. If then the diſtance of places, and naturall touching, which cannot be at all, doe nothing hinder this vnitie whereby through Chriſt we are ioyned together in one, why then doe yee deny that we are truely ioyned together vntounto Chriſt without a reall and corporall preſence? But if ye deny it not, why doe ye importunately vrge this preſence? And to vſe yet a plainer and more expreſſe ſimilitude: Man and Wife in the holy Scriptures, as ye know, both are, and are called one fleſh. For Adam or God by Adam ſaith: This is now bone of my bones, Gen. 2. 23. Mark. 10. 8.and fleſh of my fleſh: for this cauſe ſhall a man leaue father and mother, and ſhall cleaue to his wife, and they ſhall become one fleſh. And ſo proper is this ſimilitude to the thing which we hauehave in hande, that Paul to the Epheſians, maketh the bodie of Chriſt to be in ſuch ſorte the Church, as the wife is the bone and fleſh of her husbande. And yet nothing hindereth this vnitie of the fleſhe betweene husbande and wife, if (as it happeneth) a man ſhall ſometime be at London for a time, and the wife ſhall remaine at Cambridge or at Oxford. The diſtance of place and naturall touching which now cannot be had, prooueth not but that the wife and the husband be betweene themſelues one and the ſelfe ſame fleſh. Wherefore there is no neede that for comming into vnitie with Chriſt, yee ſhould ſo labour to tye his body and bloud, or, (as ye ſpeake) to hide them vnderunder bread and wine. Wee are truely ioyned vntounto Chriſt without theſe prodigious thinges. The Euchariſt without theſe fained deuiſes is a whole and perfect ſacrament, and no leſſe true, without theſe deluſions are the words of Chriſt wherein he ſaid, Mar. 14. 22. Luk. 22. 19.This is my body, wherein he deliuered bread to his Apoſtles as in the Treatiſe following ſhall be more at large declared. Wherefore to the …ſtabliſhing and confirming of all theſe thinges, the Church hath no neede of a corporall or ſubſtantiall preſence of the body of Chriſt.
But neuertheleſſe I would not hauehave it to be thought, that becauſe of the ſimilitudes which I hauehave alleadged, I doe but lightlie account or do too much extenuate the coniunction which wee hauehave and dailie enter into with Chriſt. For I knowe verie well, that the Scriptures, to ſhewe that the ſame coniunction is moſt firmelie knit, hauehave not onelie beene accuſtomed to declare that we are indued with the ſpirit, merite, and interceſſion of Ieſus, and that both we are gouerned and doe liue by his inſpiration and ſpirit, but alſo, that he him ſelfe is with vsus, and dwelleth in our heartes by faith; that he is our head, and that he dwelleth in vsus and we in him; that we are borne anewe in him, and that his fleſh is both giuen and receiued, to the intent it maie be eaten and drunken. Howbeit I vnderſtande theſe ſayings to bee metaphoricall, ſith that proper ſpeaches cannot verie eaſilie be had for theſe things: For words according as they ſignifie this or that, ſo are they appointed to ſerue vntounto mans purpoſe. For this cauſe when wee are to ſpeake of heauenlie and diuine things, a naturall man which vnderſtandeth not ſo great ſecretes, is not able ſo much as to name them. And therefore the holie Ghoſt, to remedie our weakeneſſe, hauing graunted vsus a light and vnderſtanding which ſhould excell our owne nature, hath alſo humbled himſelfe to theſe metaphors, namelie of abiding, dwelling, eating and drinking: to the intent that this diuine and heauenly coniunction which we hauehave with Chriſt might ſome manner of way be knowen vntounto vsus. And theſe formes of ſpeaking, ſince we ſee they comprehend in them two manner of things, to wit, a ſingular efficacie, and a ſignification not proper, but tranſlated, it is neceſſarie that we interprete them, not raſhlie, but with prudent and ſpirituall circumſcription. Which is then vſed if we doe not extenuate the ſenſe of them more than is meete, eſpeciallie when they bee applied vntounto the Sacraments, nor yet doe attribute thereunto anie more than is requiſite. The exceſſiue ſpeaches of the fathers, and contempt of the Anabaptiſtes did maruellouſlie obſcure the Sacramentes, and eſpeciallie this Sacrament whereof we intreate, whyle the one ſort iudge it to bee but onelie a token of mutuall charitie: and a cold and a bare ſigne of the death of Chriſt: and the other attribute all manner of diuinitie vntounto it, by meanes whereof, before they were aware they made a ſteppe vntounto horrible Idolatrie. And no other way can that mediocritie which wee deſire, bee retayned, but by interpreting the Phraſes, which wee hauehave rehearſed, according to the analogie and agreeableneſſe of the holie Scripture. Which although it require that we plucke not in ſunder the hypoſtaticall (as they call it) or eſſentiall vnitie of Chriſt, for which the properties of the two natures, I meane the diuine and humane, are communicated the one with the other; yet doeth the ſame require of vsus, that what wee hauehave made common by interchanging the proprietie of the words, we ſhould by interpretation diſtinguiſh with a ſound vnderſtanding, that both the diuinitie be not made ſubiect to humane infirmities, and that the humanitie be not ſo much deified, as by leauing the bonds of his owne nature, it ſhould be deſtroyed. Wherefore by a ſpirituall wiſedome, ſuch as is not elſewhere obtained thā in the holie ſcriptures, we muſt diſcerne what is agreeable vntounto Chriſt as touching the one nature, and what is agreeable to him as touching the other. And thus the preſence of the bodie of Chriſt, which I remooue from the Euchariſt, is, in this reſpect; that they affirme it either to be ſpread ouer euerie place, or elſe that it is in manie places at one verie time, in ſuch ſort as it can be rid of quantitie and circumſcription, which is proper & neceſſarie to a humane bodie.
Wherefore if by Preſence, anie vnderſtand the handfaſting of our faith, whereby wee our ſelues aſcend into heauen, and both the minde and the ſpirite imbrace Chriſt in his maieſtie and glorie, to him will I eaſilie aſſent. But I vtterlie renounce their opinion which contend that the bodie is included and couered in the bread and wine, and affirme it to bee vnderunder the ſhewes of theſe things, and that they ſhould therein worſhip and honour him, and brieflie to hauehave it erected for an Idol. This is the head and fountaine of all the variance; herein chieflie ſtandeth the ſtate of all the preſent controuerſie: concerning the which, if wee doe not well and ſyncerelie and plainelie determine, the aduerſaries will alwaies hauehave ſomewhat whereby they maie with ſome maner of ſhewe tolerablie paint out, mayntaine, and with ſophiſtical arguments defend their ſuperſtitions and Idolatries which they obtrude vntounto the Church. And to comprehend the whole in fewe wordes, theſe two things doe I earneſtly affirme: The one that this Sacrament of the diuine ſupper, without vſe is nothing. And how true this is, the other ſacraments do giuegive a Teſtimonie. The other is, yt euen while we vſe the ſame, we take hold of the bodie of Chriſt and of his bloud by faith onelie. And they which teach otherwiſe, ſpeake that which them ſelues vnderſtande not, neyther are they vnderſtoode of others, and they caſt themſelues of their owne accord into ſuch obſcurities and labirinthes, when as the Scriptures conſtrayne them not thereunto. And this is the ground, ſtrength, and foundation of the opinion which I hauehave declared, to wit, that it is proper and onelyonly belonging to the diuine nature, to be euerywhere by ſubſtance, and to repleniſh all things; and on the otherſide this is the ſtate and condition of the humane nature, that it is contayned in a place definite, and within meaſures and ſpaces, and can not diſperſe it ſelfe vntounto many or vntounto all places at one and the ſelfe ſame time. This doeth the ſenſe teſtifie ſo to bee, mans reaſon confirmeth it, and no diuine Scripture doeth euer prooue it to be doone otherwiſe. This hauehave the fathers in manie places declared. And this, if it ſhall be inuerted, and otherwiſe taught, (as of many it is,) there cannot any commoditie ariſe thereby, but that we hauehave the very ſame already whyle we ſticke to our opinion, euen the very ſame which wee hauehave nowe expreſſed.
They therefore which crie out againſt mee, that I teache that the Supper of the Lord is had without Chriſt, that is to wit, without his body and bloud, let them take this for an aunſwere: that if they meane the preſence of the bodie of Chriſt, to be an apprehending of him by faith which is offered vntounto vsus vnderunder the ſignification of words and ſignes, and is giuen by the benefite of the Lord, that preſence as I hauehave ſaide, I gladlie and willingly admit. For euen as a light, a colour, a ſound, and ſuch like things, although they be diſtant from a place, yet are they ſayde to be preſent to the ſenſes while they perceiue thoſe things: ſo according to this ſignification of preſence, maie the bodie of Chriſt be ſaide to be preſent, becauſe we take holde thereof by faith. And if the matter ſhalbe diſcerned with a right and ſound iudgement after ſuch a manner as hath beene declared, it ſhall be ſaid that the bodie of Chriſt is a great deale more preſent to them which beleeue than thoſe qualities which are diſtant by place and neuertheleſſe receiued by the ſenſes, are ſaide to be preſent. For the imbracing by faith is more aſſured, & much more firmely do we cleaue vntounto the things which are beleeued, than ye ſenſe or reaſon doth to thoſe things which they comprehend by their naturall power. And as touching this preſence of the bodie of Chriſt, I might ſeeme now manifeſtlie enough to hauehave expreſſed that which I doe holde, vnleſſe ye would perhappes maruell, whie in the queſtions of theſe diſputations, I hauehave vſed the words Reallie, Substantially, Corporally, and Carnally, ſince they be forayne words, and are altogether ſtrange from the phraſe of the holie ſcripture. Euen the ſelfe ſame hauehave I alſo thought: and for my part if I had beene ſuffered to ſpeake mine owne will I ſhould vtterlie hauehave abſtained from theſe words, as being ſtrange, yea and therwithal barbarous & ambiguous. Howbeit, partly the vſe receiued in the ſchooles, and partlie the importunitie of the aduerſaries hath driuē me hereunto, who to the intent they might the more certainlie (as they thought) hinder me, and bring me in the greater diſcredit with the common people, and with the vnlearneder ſort of Popiſh Prieſtes, as though I did vtterly ouerthrowe the Sacrament of the Euchariſt, both they themſelues vnderunder theſe groſſe ſort of words earneſtlie affirmed the preſence of the body of Chriſt, vnderunder the ſhewes, as they ſay of bread and wine, and contrariwiſe publiſhed by all meanes they coulde, that I did moſt hereticallie denie the ſame.
Here otherwhile they, which were preſent by chaunce and fauoured my doctrine and opinion, tooke vponupon them the defence thereof: and becauſe the conflict betweene vsus and our aduerſaries happened oftentimes to ariſe euen for theſe wordes, they inſtantly required mee that I would once perfectly and moſt plainly ſhew my opinion what is to bee determined, as touching the preſence of the bodie of Chriſt according to the ſignifications of theſe wordes. And hereupon doubtleſſe it happened that I ſometimes vſed theſe aduerbs in the Schooles. Theſe flooriſhes hauehave for their firſt authors the ſchoole Diuines. For vntounto them, theſe wordes, although they be barbarous, hauehave ſeemed fit, and moſt commodious for the expreſſing of things more ſignificantly. Howbeit leaſt wee ſtand here in a doubt, it ſhall bee verie good to declare how I vnderſtand theſe things. When I denie that the bodie of Chriſt is preſent Really, Substantially, Corporally, and Carnally, it muſt not thereof be inferred, that wee eate the body of Chriſt fainedly, falſely, or phantaſtically. For if by theſe wordes they vnderſtand the trueth of the thing, I will not denie but that the body of Chriſt is truely receiued of vsus. For that which we comprehend by faith, muſt not be accounted falſe nor fained, nor counterfeit, nor phantaſticall: otherwiſe the death and reſurrection of Chriſt which wee beleeue, ſince they be paſt and are not now preſent, ſhould be fained and phantaſticall, and the Fathers in olde time which receaued Chriſt, and had the ſelfe ſame meate and ſpirituall drinke that wee hauehave, ſince they might not hauehave his body and bloud which they did eate and drinke by faith Really and Corporally preſent with then▪ (for the ſonne of God had not as yet taken them vponupon him) ſhould be ſaid to hauehave had theſe things fainedly, phantaſtically and counterfeitly, which would be moſt abſurde: forſomuch as faith is nothing elſe but a certaine power and facultie giuen vntounto our mindes by God, whereby wee aſſent vntounto things, which be moſt true and moſt certaine: and therefore it cannot apprehend fained or counterfeit things.
But if they contend by theſe particles, as in verie deede they doe, that the bodie of Chriſt is ſpred abrode in manie and diuerſe places at one time, this ſenſe doe I diſallow, herein I am againſt them, and I would hauehave the readers to thinke that I vtterly denie it. I adde alſo, that in theſe words Corporally and Carnally, vntounto them which iudge ſoundly, the receiuing with the ſenſes, is ſignified. Wherfore ſince ye bodie of Chriſt is receiued, neither with the ſenſe nor yet with ye reaſon, I refuſe thoſe words ye more willing. And hereupon it happened, yt when I was to come to an agreemēt with ye aduerſaries as touching theſe queſtions, I only offred theſe two words Corporally & Carnally, after which maner I denied the body & bloud of Chriſt to be preſent, not, yt I would willingly or gladly, but that, as I hauehave ſhewed, I was conſtrained to vſe thē: yea and at the laſt, when we were to diſpute, & that we ſhould now expound the Queſtions, & that ye aduerſaries fearing leaſt I ſhould cloake ſome ſubtiltie or ſhift in theſe aduerbes Corporally and Carnally, to the intent ye matter, as they thought, might be ſet forth more plainly, they would hauehave ye other two aduerbes Really & Subſtantially to be added. Whatſoeuer offence therfore is committed on this behalfe, is not done by my will, but by the fault of others. And hereof hauehave I for my witneſſe, the reuerend man D. Coxe, the Kings Maieſties ſcholemaiſter, and Chauncellour of the Vniuerſitie of Oxenford, of whoſe wiſdome, learning and godlineſſe, now the place ſerueth not to ſpeake, which neuertheleſſe were ſo notable in him, as they are knowē farre and wide, that is to wit, both in the ſchoole, and in the Church, & in the Court. He when my aduerſaries thus cauilled (as I hauehave ſaid) about the queſtions, was not onelyonly preſent, but by reaſon of the office which he there hath was the moderator of the diſputations. And this alſo did my reuerend Lordes the Viſitors know, being excellent men and adorned with all kinde of vertues: before whom the aduerſaries once diſputed with me, and that very contentiouſly, as touching the ambiguitie which they ſuſpected to be in the queſtions propounded, neither could there be an agreement any other way betweene vsus, vnleſſe I would graunt, that Corporally and Carnally, ſhould be accounted for the ſelfe ſame, as if it were ſaid, Really and Subſtantially.
Of this matter I thought to write the more at large, becauſe I eaſilie thinke that many are offended with theſe wordes, forſomuch as I vnderſtand that ſome, and thoſe ſingular men for their godlineſſe and learning, woulde not willingly hauehave heard them. Who perhaps will be more inclined towardes mee, when they ſhall vnderſtand both why I vſed them, and in what ſenſe I affirme or denie the bodie and bloud of the Lord to be preſent in the ſupper. And that I may againe make this manifeſt in few wordes, I affirme, that this is truely giuen and offered vntounto vsus aſwell by wordes as by ſignes, while they be mightily and moſt effectually ſignified by the ſame. And againe in communicating, wee truely receiue the ſelfe ſame things, when with a full and perfect conſent of faith we imbrace thoſe things which be deliuered by the ſignification of the wordes and ſignes. Wherupon it commeth, that wee are moſt neerely ioyned together with Chriſt: and whom we hauehave obtained in Baptiſme by the benefite of regeneration, him doe we againe more and more put on by the ſacrament of the ſupper: forſomuch as it is prouided by nature that we are nouriſhed by the ſame things whereof we conſiſt. And if we meane to be ſaued, we muſt take heede that Chriſt ſo long dwell in vsus and we in him, vntill we be wholie conuerted into him, and ſo conuerted, as there be nothing left of ours, of death I meane which was borne together with vsus, of corruption and of ſinne. Nowe remaineth that I craue pardon for that fault in writing which I freely confeſſe my ſelfe to hauehave made: Namely that otherwhile it happeneth in this Treatiſe, that one and the ſame thing is twiſe or thriſe repeated, which in verie deede is woont to diſcontent verie much thoſe that be wiſe & learned men, who by themſelues without admonition doe ſee many things, and thinke it ſuperfluous that all ſhoulde bee declared vntounto them, and doe not willingly ſuffer that the ſelfe ſame things ſhould be often tolde. But it muſt bee conſidered that although theſe things breede a wearineſſe to the learned, yet ſometimes the repetition & double rehearſall therof is not without profit. For in this vnhappie time, the opinion of Tranſubſtantiation, and corporall preſence of Chriſt in the Euchariſt, hath ſtucke ſo deepely in the mindes of men, and they commonly make ſo great an account thereof, and holde it ſo deare, as they are woonderfully hindered, and their mindes are called awaie from giuing eare vntounto our reaſons and to the trueth, which admoniſhe them to beleeue after another ſort. And as one or two calles are not ſufficient to awake them which be in a ſound ſleepe, ſo to hauehave tolde any thing but once is not ſufficient to ſtirre vp theſe men from their olde receiued errour. Wherefore I ſhall thinke I hauehave brought no ſmall matter to paſſe, if I doe any good with this ſuperſtitious ſort of men by often repeating the ſelfe ſame things. Nowe then Charitie towardes them that bee out of the waie perſwadeth the learned and ſound readers, that they will not bee agreeued herewith.