of my book is changed with-
out ground or reason.
The end of the first book
: The
Confutation of the Third Book
[wiNcHESTER.
IN the beginning of the third book, the author hath thought good to note certain differences, which I will also particularly consider. It followeth in him thus.
They teach that Christ is in the bread and wine: but we say, according to the truth, that he is in them that worthily eat and drink the bread and wine.”
Note here, reader, even in the entry of the comparison of these differences, how untruly the true faith of the church is reported, which doth not teach that Christ is in the bread and wine (which was the doctrine of Luther); but the true faith is, that Christ’s most precious body and blood is, by the might of his word and determination of his will, which he declareth by his word, in his holy supper present under form of bread and wine. The substance of which matures of bread and wine is converted into his most precious body and blood, as it is truly “believed and taught in the catholic church, of which teaching this author cannot be ignorant. “So as the author of this book reporteth an untruth wittingly against his conscience, to say they teach (calling them papists) that Christ is in the bread and wine, but they agree in form 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 blood of Christ to be under the form of bread and wine. And thus much serveth for declaration of the wrong and untrue report of the faith of the catholic church, made of this author in the setting forth of this difference on that, part, which it pleaseth him to name papists.
And now to speak of the other part of the difference on the author’s side, when he would tell what he and his say, he conveyeth a sense crafiily in words to serve for a difference, such as no catholic man would deny. For every catholic teacher granteth, that no man can receive aworthily Christ’s body! and blood in the sacrament, unless he hath by faith and charity Christ dwelling in him. For otherwise, such one as hath not Christ in him, receiveth Christ’s body in the sacrament wnworthily, to his condemnation. Christ cannot be received worthily, but into his own temple, which be ye, Saint Paul saith; and yet, he that hath not Christ’s Spirit 4n him, is not his. As for calling it bread and wine, a catholic man forbeareth not that ‘mame, signifying what those creatures were before the consecration in substance. Wherefore ἡ reth, how the author of this book, in the liew and place of a difference, which he pretendeth he would shew, bringeth in that under a “but”, which every catholic man must needs confess, t at Christ is in them who worthily eat and drink the sacrament of his body and blood, or the bread and wine, as this author speaketh. — But as? this author would have spoken plainly, and compared truly the difference of the ᾿ wo teachings, he should in the second part have said somewhat contrary to that the catholic church teacheth, which he doth mot; and therefore as he sheweth untruth in the first report, i he sheweth a sleight and shift in the declaration of the second part, to say that repugneth mot to the first matter, and that no catholic man will deny, considering the said two teachings be not of one matter, nor shoot not, (as one might say,) to one mark. For the first part is of the substance of the sacrament to be received, where it is truth, Christ to be present, God and man. The second part is of Christ’s spiritual presence in the man that receiveth, which indeed must be in him before he receive the sacrament, or he cannot receive the sacrament “worthily, as before3 is said, which two parts may stand well without any repugnaney; and $ both the differences thus taught make but one catholic doctrine. Let us see what the author CANTERBURY.
Now the crafts, wiles, and untruths of the first book being partly detected, after I have also answered to this book, I shall leave to the indifferent reader to judge hether it be of the same sort or no. But before I make further answer, I shall [^ Christ’s precious body, 1551.] [ But and this author, 1551.] [ Afore, 1551. ]