author of the book would have St Augustine understanded; and when that appeareth, as it is. most manifest, that Judas received the same, being wicked, that good men do, how the same is. before the receipt by God’s omnipoteney present in the visible sacrament, and so not received by - the only instrument of faith, which in evil men is not lively; but by the instrument of the mouth, wherein it entereth with the visible element; and yet, as St Augustine saith, dwelleth not in him that so unworthily receiveth; because the effect of dwelling of Christ is not in him that receiveth by such a manner of eating as wicked men use. Whereby St Augustine teacheth the diverse effect to ensue of the diversity of the eating, and not of any diversity of that which is eaten, whether the good man or evil man receive the sacrament. If I would here encumber the reader, I could bring forth many more places of St Augustine to the confusion and reproof of this author’s purpose; and yet, notwithstanding, to take away that he might say of me, that I weigh not St Augustine, I think good to allege and bring forth the judgment of Martin Bucer touching St Augustine, who understandeth St Augustine clear contrary to this author, as may plainly appear by that the said Bucer writeth in few words in his epistle dedicatory of the great work he sent abroad of his enarrations of the gospels, where his judgment of St Augustine in this point he uttereth thus: Quoties scribit etiam Judam ipsum corpus et sanguinem Domini sumsisse! Nemo itaque auctoritate S. patrum dicet Christum in sacra cona absentem esse. The sense in English is this: How often writeth he,” speaking of St Augustine, Judas also to have received the self body and blood of our Lord! No man therefore, by the authority of the fathers, can say Christ to be absent in the holy supper.” Thus saith Bucer, who understandeth St Augustine, as I have before alleged him, and gathereth thereof a conclusion, that no man can by the fathers sayings prove Christ to be absent in the holy supper. And thereJore, by Bucer’s judgment, the doctrine of this author can be in no wise catholic, as dissenting Jrom that hath been before taught and believed. Whether Bucer will still continue in that he hath so solemnly published to the world, and by me here alleged, I cannot tell; and whether he. do or no, it maketh no matter: but thus he hath taught in his latter judgment with a great protestation, that he speaketh without respect other than to the truth, wherein, because he seemed to dissent from his friends, he saith: φίλος μὲν Σωκράτης, ἀλλὰ φιλτάτη ἡ ἀλήθεια, τιμιωτάτη ἡ ἐκκλησία: which words have an imitation of am elder saying, amd be thus much to say; “Socrates is my friend, truth is my best beloved, and the church most regarded.” And with this Bucer closeth his doctrine of the sacrament, after he knew all that Zuinglius and (Ecolampadius could say in the matter. And here I will leave to speak of Bucer, and bring forth Theodoretus?, a man most extolled by this author, who saith plainly in his commentaries upon St Paul, how Christ delivered to Judas his precious body and blood; and declareth further therewith in that sacrament to be the truth. So as this author can have no foundation upon either to maintain his figurative speech, or the matter of this fourth book, which his words plainly impugn. St Hierome in his commentaries upon the prophet Malachi hath first this sentence: Polluimus panem, id est corpus Christi, quando indigne accedimus ad altare, et sordidi mundum sanguinem bibimus?: We defile the bread, that is to say, the body of Christ, when we come unworthy to the altar, and being filthy drink the clean blood.” Thus saith St Hierome, who saith, Men filthy drink the clean blood;” and in another place after, the same St Hierome saith: Polluit [enim] Christi mysteria indigne accipiens corpus ejus et sanguinem; - He that wnworthily receiveth the body and blood of Christ, defileth the mysteries.” Can any E- receive wnworthily, which be evil men, the body and blood of Christ? words be more manifest and evident to declare St Hierome s mind, how in the visible sacrament L CANTERBURY. is In this point I will join a plain issue with you, that I neither willingly go about -. to deceive the reader in the searching of St Augustine, (as you use to do in every place,) nor I have not trusted my “man or friend” herein, (as it seemeth you have done overmuch,) but I have diligently expended and weighed the matter myself. For although in such weighty matters of scripture and ancient authors you must needs trust your
[ἡ [7 Ἀνέμνησεν αὑτοὺς τῆς ἱερᾶς ἐκείνης καὶ παν- pp. 237, 8. Ed. Hale, 1769-94.]]
[aylas νυκτὸς, ἐν jj και τῷ τυπικῷ πάσχα TO [ Much, Orig. ed. Winch.]]
[τέλος ἐπέθηκε, καὶ τοῦ τύπου τὸ ἀρχέτυπον ἔδειξε, [9 Hieronymi Opera. Comment. in Malachiam.]
[αὶ οῦ ωτηρίου μυστηρίου τὰς θύρας ἀνέῳξε, kal capp. i. iii. Tom. VI. pp. 233, 237. Ed. Francof.]
[οὐ μόνον τοῖς ἕνδεκα ἀποστόλοις, ἀλλὰ kal τῷ προ- 1684.]]