Answer unto a Crafy and Sophistical Cavillation, Debate · Confutation of book 2 · Section 16
Winchester.
As touching Emissene by whose wordes is expressely testified the truth of the reall presence of Christ in the Sacrament,Emissene. and also the sence of the doctrine of Transubstantiation, this author maketh himselfe bold ouer him, and so bold that he dare corrupt him, which Emissene writeth not, that man is turned into the body of the church. And here I make an issue with this author,An Issue. that Emissene hath not that word of turning in that place, and man to be turned into the body of the church is no conuenient speach, to signifie a change in him that is regenerat by baptisme. He in dede that is thrust out of the chauncell for his misdemeanour in seruise tyme, may be sayd turned into the body of the church. But Emissene speaketh not so here, but bicause the same Emissene declaring the mistery of the Sacramēt, sayth the visible creatures be turned into the substance of the body of Christ, this author thought it would sound gayly well, to the confusion of that true doctrine of turning, to speake in Baptisme of the turning of a man into the body of the church. And it may be commonly obserued in this author, when he alleadgeth any authority of others, he bringeth forth the same in such forme of wordes as he would hauehave them, and not as they be, for the most part or very often, and once of purpose were ouer often in so high a matter as this is. And yet in this Emissens authority, after all the payne taken to reforge him, Emissens doctrine playnly confoundeth this Authors teaching. This author maketh a note, that there is in man baptised nothing changed outwardly, and therfore in the Sacrament neyther, and it must be graunted. For the doctrine of transubstantiation teacheth not in the Sacrament any outward change. For the substance of the bread and wine is an inward nature, and so is substance of one defined. And to speake of the thing changed, then as in man the change is in the soule, which is the substance of man: So for the thing changed in the visible creatures should be also changed, and is changed, the substance of the bread and wine to answere therein to the other. And we must consider how this comparison of the two changes is made as it were by proportion, wherein ech change hath his speciall end and terme, (whereunto) and therfore according to the terme and end, hath his worke of change, speciall and seuerall both by gods worke. Thus I meane, The visible creatures hath there ende and terme (wherunto) the change is made, the very body and bloud of Christ, which body being a true body, we must say is a corporall substance. The soule of man hath his ende and terme a spirituall alteration, incorporall, to be regenerate the sonne of God. And then the doctrine of this Emissene is playne this, that each changers is of like truth, and then it followeth; that if the change of mans soule in Baptisme be true and not in a figure, the change likewise in the sacrament is also true and not in a figure. And if mans soule by the change in Baptisme be in deede, that is to say, really made the sonne of God, then is the substance of the bread, which is as it were the soule of the bread (I am bolde here in speach to vse the word soule, to expresse proportion of the comparison,) but euen so is the inward nature of the bread which is substance, turned and changed in to the body of Christ, being the terme and ende of that change. And here I say (so) not to declare the manner, but the truth of the ende, that is to say, as really and in deede the change is in the substance of bread as in the soule of man, both these changes be meruaylous, and both be in the truth of there change, wherunto they be changed of like truth and realty to be done indeede, they resemble one an other in the secrecie of the mistery, and the ignorance of our senses, for in neither is any outward change at all, and therfore there was neuer man tripped himselfe more handsomly to take a fall, then this author doeth in this place, not onelyonly in corrupting euidently and notably the words of Emissene without purpose, wherby neuerthelesse he shewed his good will, but also by setting forth such matter, as ouerturneth all his teaching at once.
For now the author must say the change in mans soule by Baptisme, to be there made the sonne of God, is but in figure and signification, not true and reall in deede, or els graunt the true catholique doctrine of the turne of the visible creatures into the body and bloud of Christ, to be likewise not in figure and signification, but truly, really, and indeede: And for the thing changed as the soule of man, mans inward nature is chaunged: so the inward nature of the bread is changed.
And then is that euasion taken away, which this author vseth in an other place of Sacramentall change, which should be in the outward part of the visible creatures to the vse of signification. This author noteth the age of Emissene, and I note with all how playnly he writeth for confirmation of the Catholique teaching, who indeede bicause of his auncient and playne writing for declaration of the matter in forme of teaching without contention, is one, whose authority the church hath much in allegation vsed to the conuiction of such as hauehave impugned the Sacrament eyther in the truth of the presence of Christes very body, or Transubstantiation, for the speaking of the inward change, doth poynt as it were the change of the substance of bread, with resembling therunto the soule of man changed in Baptisme. This one author not being of any reproued and of so many approued, and by this in the allegation, after this manner corrupt, might suffice for to conclude all brabling agaynst the Sacrament.