A replie to Iesuit Fishers answere to certain questions propou[n]ded by his most gratious Matie: King Iames By Francis White D: of Div· deane of Carlile, chaplaine to his Matie. Hereunto is annexed, a conference of the right: R:B: of St Dauids wth the same Iesuit*

IESVIT. [ A]

Another text of Scripture some vrge to prooue, That Communion vnder one kind is commanded, to wit, the fa∣mous place out of the sixt chapter of S. Iohn, Except ye eate the flesh and drinke the bloud of the Sonne of man, you shall not haue life in you. Where our Saui∣our vnder the penaltie of loosing eternall life, commands [ B] not onely eating but also drinking, Perchance your Maie∣stie doth not stand much vpon this, as not beleeuing that chapter of S. Iohn to concerne the Sacramentall sumpti∣on of our Sauiours Flesh, as also some learned Catholikes hold. Not withstanding, though we grant that Chapter to concerne the eating and drinking in the Sacrament, as most of the Fathers teach, yet this obiection may be easily satis∣fied by the former Principles: for as we distinguish in the [ C] Sacrament the substance and the manner, The substance being to receiue the body of Christ, the manner in both kinds by formall eating and drinking: so the same distin∣ction is to be made in our Sauiours Precept about this Sa∣crament. For howsoeuer his words may sound of the man∣ner of receiuing in both kinds, yet his intention is to com∣mand no more than the substance, to wit, that we really receiue his body and bloud, which may be done vnder one kind. This is made cleere by the Precept by our Sauiour gi∣uen [ D] about another Sacrament, to wit, Baptisme; where, though his words seeme to define the manner, yet his mind was but to determine the substance: He saith to his Apo∣stles, Baptise all nations in the name of the Father, and of the Sonne, and of the holy Ghost: To baptise, signifies the same that the Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, not to wet or sprinkle with water, but to put and plunge into the Water by immersion, bathing them in water; in [ E] which respect, Baptisme is tearmed by the Apostle, the La∣uer or Bath of the renouation of the holy Ghost. And yet because the Church teacheth Baptisme by 〈◊〉〈◊〉 or

sprinkling to be sufficient and substantiall Baptisme, no [ A] lesse than Baptisme by immersion, Christians must and doe so interpret the words of Christ (Baptize) that is, plunge into the water all Nations, to command onely cleansing and washing in substance, not the manner thereof by im∣mersion, as his words may seeme to import, and the Primi∣tiue Church did the first sixe hundred yeares practise. Jn this like sort, the words, Vnlesse you eate the flesh of the Sonne of man, and drinke of his bloud, you [ B] shall not haue life in you, be preceptiue no further than they signifie reall receiuing of his body and bloud; not the manner of both kinds, as may appeare by the intention of the Commaundement. For as Christ gaue this Precept of Eating and Drinking, onely to the end that wee might haue life in vs; so likewise he meant to command the same no further than it was ne∣cessary to this end. But eating formally the body of Christ [ C] vnder the forme of Bread, and vertually and implicit∣ly his bloud, as contayned within his Sacred body, suf∣fiseth that we may haue life in vs, as he promiseth in the same place, He that eateth this Bread shall liue for euer: What necessitie then is there to vnderstand this Precept of formall receiuing in both kinds?

But further I adde the coniunctiue particle (&, and) signifies disjunctiuely the same that (vel, or) as Argentum [ D] & aurum non est mihi, and particularly of this Sacra∣ment, He that eateth and drinketh vnworthily, eateth and drinketh damnation: the sence is disjunctiue, eateth or drinketh vnworthily. In this sort the words of Christ, Except you eate and drinke, is to be vnderstood disjun∣ctiuely, Except you eate the flesh or drinke the bloud of the Sonne of man, you shall not haue life in you. Which disjunctiue sence to be the sence intended in this place, may be prooued, because else Christ should be contra∣ry [ E] to himselfe: for seeing in the ver. 59. of this Chapter, He promiseth life eternall to eating onely, Qui manducat panem viuit in aeternum, If in the foure and fiftie

verse of the same Chapter, he require vnto himselfe life e∣uerlasting, [ A] eating and drinking both, he should in the space of a few lines speake contraries. And because this is impossible, wee interprete the place disiunctiuely, vnlesse you eate or drinke, &c.

Notes

• Ioh. 6.54.
• Math. 28.23.
• Ad Tit. 3. c. 54.
• Ibidem v. 59.
• Act. 3. 6.
• 1. Cor. 11.29.
• Ioan. 3.5.