The answere vnto the nine points of controuersy, proposed by our late soueraygne (of famous memory) vnto M. Fisher of the Society of Iesus And the reioynder vnto the reply of D. Francis VVhite minister. With the picture of the sayd minister, or censure of his writings prefixed.

The Zuinglian and Caluinian Religion about the Sacrament. §. 1.

A Three-fold presence of Christs Body in the Sacrament, is confessed on all sides. The first, Figuratiue, or in a Sacramentall signe, bread sig∣nifying his body, and wine his bloud. The second, Imaginatiue, or by the pious apprehension of the faithfull receauer, who for more deuotions sake doth, or may imagine as if he saw the body of our Lord in the Eucharist truly, really, and bleedingly present, vnder the signes of bread and wine.

The third, Effectuall, or according to the Spirituall effects of grace purcha∣sed by the Body and Bloud of our Sauiour, and giuen by vertue of this Sacrament vnto the soule, to nourish the ghostly life therof.

As all proceed thus farre, so Zuinglians will proceed no further. They grant the body and bloud of Christ to be present in the Sacrament figu∣ratiuely in a signe, imaginatiuely by fayth, effectually by grace; but deny them to be present according to their corporall substance, or further then in the outward signe to the mouth, and in the inward effect to the soule. So that they grant the Sacramentall signe to be bare and empty in respect of con∣tayning the body of Christ, though full and effectuall in respect of affo∣arding soule-nourishing grace.

Caluinists seeme in their words to maintaine a more reall presence. For though they maintayne the substance of the body of Christ in respect of place, to be in heauen only and not in the Sacrament, yet they teach that the same body without being present vpon earth is giuen vs on earth, not only by the apprehension of fayth; Non solùm dum fide amplectimur Iesum Christum pro nobis crucifixum, & à mortuis excitatum; Not only in the inward spirituall effects of soule-nourishing grace, purchased by the death of his body; Non solùm dum bonis eius omnibus quae nobis acquisiuit corpore suo efficaciter communicamus, but realiter, really, & truly; Dum habitat in nobis, dum vnum fit no∣biscum, dum eius membra sumus de carne eius, dum in vnam, vt ita loquar, cum ipso substantiam coalescimus. Caluin. in cap. 11.1. ad Cor.

Hence we may discouer the Caluinian iugling, and playing fast & loose about this Mystery, when they so often say that the body of Christ is really present, but Spiritually: for the word Spirituall may be vsed in this Mystery for two ends. First, to expresse the substance of the thing present, & to signify the reall Presence, not of the corporall substance of our Lords body, but only of the spiritual effect therof, to wit, of soule-feeding grace. This sense is false, as shall be proued, and the very same which Caluin doth condemne in the Zwinglians, as execrable blasphemy, opusculo de Coena Domini. Secondly, to expresse the manner of the Presence, and to signify that the corporall substance of our Lord is present truly, yet in a spirituall, that is, secret, inuisible, & indiuisible manner; this doctrine is true, and herein not differing from the Catholike. In like manner their Phrase of Presen∣ce by Fayth is equiuocall, and may haue a threefold sense. First, Presence by Fayth, may signify Presence by pious imagination of Fayth, the Receauer conceauing the body of our Lord, as if he saw the same corporally and bleedingly present. If by Presence by fayth, Caluinists meane no more

then this, then they doe not differ from the Zwinglians, nor do they put any more reall presence then imaginatiue, that is, presence of things ac∣cording to pious representation and apprehension, though not really & in truth. Secondly, Presence by Fayth may signify, that Fayth, doth dispo∣se and prepare the soule, and that then, vnto the soule prepared by Fayth our Sauiour is vnited really and truly, not according to the corporall sub∣stance of his body, but only according to the spirituall effect of his grace. This sense is also Zuinglian, and condemned by Caluin, as hath been shewed. Thirdly, Presence by Fayth, may signify, presence according to the iudgment of Fayth, or a presence which only Fayth can find out, feele, & behold. This sense is true, and Catholike, and doth suppose the body of Christ to be present absolutely, and independently of Fayth. For were not the body of Christ afore hand present, Fayth should not be true, that iudgeth his body to be present.

Whether our Minister be Zuinglian or Caluinist in this point, God on∣ly knowes, he speakes obscurely of purpose. He neuer sayth as Caluin doth li. 4. Institut. c. 17. n. 7. That by substantiall communication the body and blood of Christ are vnder the signes of the supper deliuered vnto the fayth full, yet he sayth and often repeates, that the body of Christ is truly, really, & effectually com∣municated. These words sauour more of the Caluinian then of the Zuin∣glian phrase. Notwithstanding his adding effectually, after truly and real∣ly may draw the speach to be Zuinglian in sense, to wit, that the body of Christ is giuen truly really effectually, that is, really accordinge to the truth and reality of the Spirituall effect, not really according to the truth and rea∣lity of the corporall substance.