this matter not leaning in the treatie thereof to mine owne wit but pursuing and treading in the footsteps of the holy and auncient Fathers HERE BEGINneth the Booke of Bertram the Priest touching the body and blood of the Lord which he wrote to Charles the Great being Emperour YOur Highnesse Excellency demandeth 1 Two questions whether that the body and blood of Christ which in the Church is receiued by the mouth of the faithfull bee done in a mystery or in truth and verity that is to say whether it containe some secret thing which is euident to the eyes of faith onely or whether without the vaile or couerture of any mystery the bodily sight doe outwardly behold that which the sight of the minde doth inwardly looke vpon so that whatsoeuer is done appeareth manifestly or no And this is the first question The other is whether it be that very body that was borne of the Virgin Mary that suffered that died that was buried and that rising againe ascēding vp into heauen sitteth now on the right hand of the Father or no Now let vs looke into the first of these two questions and lest wee be letted with ambiguity and doubtfulnesse let vs define what a figure is and what the truth is that so beholding and perceiuing some certainty wee may know whither wee ought to deferre the course of our reasoning A figure is a certaine shadow by certaine vailes couertures as it were that is to say darkely declaring the thing which it intendeth to manifest as for example when wee minde to speake of Gods Word we call it bread so in the Lords Prayer wee desire to haue daily bread giuen vs. Also when Christ in the Gospell speaketh Mat. 6.11 saying I am the living bread which came downe from heaven Likewise Ioh. 6.51 when hee calleth himselfe a Vine and his Disciples branches saying I am the true Vine Ioh. 15.1.5 and yee are the branches For all these sayings seeme to speake one thing and yet meane another thing As for that which wee call verity or truth it is the declaration of a manifest and plaine matter which is not couered with any shew of shadowes but insinuated and delivered with pure and open or to speak more plainly with naturall significations as when it is said That Christ being borne of a Virgin suffered death was crucified Mat. 1.25 1 Pet. 3.18 1 Cor. 2.2 Ioh. 19.40 c. dead and buried Heere verily is nothing shadowed with figures ouer-couering the same but the truth of the things declared by the significations of naturall wordes or speeches neither may we heere vnderstand any other thing than that which is spoken and expressed But it is not so in the former sentences for neither is Christ the bread substantiallly neither is Christ a Vine substantially neither are the Apostles branches substantially wherefore in these latter speeches there is a figure and in those former the truth that is to say a naked and open signification is declared by narration or plaine speech Now let vs returne to those things that is to the body and blood of Christ for whose these points haue been propounded and vttered Truly if that great mystery be celebrated and done vnder no mystery at all then it is not rightly called a mystery because that cannot be called a mystery or secret wherein there is no hidden thing and wherein there is no matter remooued from our bodily senses and wherein there is nothing covered with some vaile or couerture But that bread which by the Ministery of the Priest is now become the body of Christ doth shew one thing outwardly to mans senses and soundeth another thing inwardly to the mindes of the faithfull Outwardly indeed the form of bread which it had before is set out the colour thereof is shewed and the savour thereof received and tasted But inwardly a thing farre differing yea and much more precious and excellently is shewed and set forth and I say it is much more precious and excellent because it is heauenly and because it is diuine I meaning hereby that Christs body is manifested which is either seen or receiued or eaten not with the senses faculties or power of the flesh but with the eye and sight of a faithfull or beleeving minde The wine also which by the Priest through consecration is become the Sacrament of Christs blood setteth forth one thing outwardly and containeth an other thing inwardly For what other thing is superficially and outwardly locked vp then the substance of wine Taste it and it savoureth and smacketh wine smell it and it smelleth wine looke vpon it and thou mayst behold the colour of wine But if a man do consider it inwardly then it being not the liquor of wine but the liquor of Christ blood so savoreth to the beleevers minds while it is tasted and is so acknowledged while it is beheld and is so proved to be whilest it is smelled It is manifest that these things are so seeing no man can deny them to be true because the Bread and the Wine is figuratiuely Christs body blood For outwardly and according to that which is seene neither is any kind or shew of flesh knowne to be in that Bread nor any drop of blood shewed forth in the Wine and yet for all that after the mysticall consecration the Bread is no more called Bread nor the Wine Wine but both of them together are called the body and blood of Christ For if according to some mens mindes nothing were in this matter taken figuratiuely but the whole were considered and looked vpon in veritie or truth then should faith worke nothing at all therein because that no spirituall thing should be performed but looke whatsoever the thing it selfe were even that wholly should be taken according to the body and a mans fleshly vnderstanding Heb. 11.1 And seeing that faith as the Apostle saith is the argument and evidence of such things as appeare not that is to say not of such substances as are seene but of such as are not seene we shall then in this action receiue nothing according to faith because that we discerne and iudge of all that is in it according to our bodily senses And what I pray you can be more absurd then to take Bread to be flesh and to affirme that Wine is blood And a mystery that cannot be in which there is no secret or hidden thing conteined And how can it be said to be Christs body and blood in which it is not known that there is any change made Now every alteration and change He proueth by three sorts of change that there is no change made in the elements of the Supper is either made from that thing which actually it is not into that which actually it is or els when it is changed from that which it is into that which it is not or from that which it is to wit in respect of quality to that
which it is in respect of qualitie though changed perhaps into another qualitie But in this Sacrament if onely the truth be considered in simplicitie and plainenesse and not another thing beleeved than that which is beheld no change can be knowne to be made For neyther hath it passed from that which it was not The first kinde of change into somewhat that is as such a passage and change is many times made in growing things for whereas they were not before they to the end they might be passed from not being to that which is to be or to being But this passage or change falleth not out here because that the Bread and Wine were before they passed into the Sacrament of the body and blood of Christ The second kinde of change Neither yet can there be here that passage or change which is made from that which it is to that which it is not which change falleth out in things that through defect suffer a decay or fall For whatsoever doth decay was first and had it being because that thing can not suffer a decay or destruction which never was And yet neither can this passage or change be knowne to be made in this matter because that according to truth that very kinde or shape of creature which is before is knowne still to remaine Moreover The third kinde of change that change which is made from that which is to that which is which change appeareth specially in things that suffer diversitie and varietie of qualities as for example when that which was blacke is turned into white neither can that change I say be knowne to be made here for nothing can be here found to be changed either in touching or in tast or in colour or in favour Therefore if nothing be changed herein it is not then any other thing than what it was before But it is another thing for the Bread is become Christs body and the wine his blood for so he himselfe saith Take ye Math. 26.26 c. and eate ye This is my body and speaking of the Cup he sayth likewise This is the blood of the new Testament which shall be shed for you Therefore they that in this question will take nothing figuratiuely but will haue the whole to consist in the simplicitie and plainenesse of truth must be demanded how and in what respect this change is made so that now they be no more that which they were before to wit Bread and Wine but are the body blood of Christ For according to the kind and shew of the creature and the outward forme of visible things both of these that is the Bread the Wine haue nothing at all changed in them and if they suffer no change at all then are they no other thing but that which they were before Your Highnesse most noble Prince perceiveth whether the vnderstāding and mind of those men that thinke otherwise proceedeth for they denie that which men suppose them to affirme and they are proved to destroy that which they beleeue For they doe faithfully confesse it to be the body and blood of Christ and in so doing doubtlesse they doe now protest that the Bread and the Wine be nor the same that they were before and that if they be some other thing than they were before that then they haue admitted some alteration and change Seeing then that this cannot be denied let them tell vs how in what respect they are changed for a man shall perceiue nothing to be bodily substantially changed in them Therefore they must of necessitie confesse either that they are changed otherwise than bodily and substantially He draweth his reason from a double absurditie and so by that means that they are not that which in truth they seeme to be but some other thing which according to his owne being is not seene or perceived to be or els if they will not confesse this they must needs denie it to be the bodie and blood of Christ which thing is very wicked not onely for a man to speake but also to thinke But for as much as they doe confesse both the body and blood of Christ to be there and that this cannot be but by making a change into a better thing and that this change is made not corporally or bodily but spiritually it must needs be that they doe affirme and say that this change is made figuratiuely because that vnder the vayle or coverture of bodily Bread and bodily Wine there is the spirituall body of Christ and his spirituall blood not that they are the existences and beings of two severall and divers things that differ betweene themselues that is to say of the bodie and of the spirit but because that the kinde or shew of Bread and Wine is in one respect one and the selfe same thing that is Bread and Wine and in another respect it is the body and blood of Christ For in respect that both of them are bodily and substantially touched they are the kindes and shewes of a bodily creature but in respect of power because they are spiritually done they are the mysteries of the body and blood of Christ An argument taken from comparing Baptisme the Lords Supper together Let vs consider the fountaine of holy Baptisme which is not without cause called the fountaine or welspring of life because it reformeth them that be partakers of it to newnesse of a better life and maketh them Rom. 6.4 to liue to righteousnesse Ephes 2.1 which before were dead in trespasses and sinne Hath it this power and force because or in respect that the element of water appeareth or is seene to be and yet notwithstanding vnlesse it had in it a vertue and power to sanctifie it were not able to wash away the spots and filthinesse of sinne and vnlesse it contained the vigor and strength of life it could at no hand giue life to them that are dead dead I meane not in the flesh or body but in the soule or spirit And yet notwithstanding all this if in that fountaine we haue respect to that thing onely which our bodily sense looketh vpon and comprehendeth we can see nothing but a moyst and thinne element to wit Water subiect to corruption and that such a one as that of and in it selfe hath no other power in it but to wash our bodies But after that the power of the holy Ghost by the consecratiō of the Priest is come therto it is then become effectuall and powerfull to wash not our bodies onely but our soules and made able also by through a spirituall power to remoue spirituall filthinesses Behold we see that there are in one and the selfe same element two things resisting and as it were striving one of them against the other that is to say we see a corruptible thing to giue incorruption and a thing that hath not life to yeeld and giue life also Wherefore wee
know that in this fountaine welspring that is one thing which the bodily senses may touch and perceiue and therefore it is changeable and corruptible and againe that there is another thing in it which onely faith can beholde and that therefore it cannot be corrupted nor come into danger of decay Wherfore if a man would demand What that is which outwardly washeth the body I answere that it is nothing but the element but if a man would consider that which inwardly purgeth I say that it is a liuely vertue yea a vertue that is able to sanctifie yea a vertue and power that giueth immortalitie Therefore the water in Baptisme is in it owne propertie a corruptible humor or liquor but in mystery and spirituall meaning a wholesome and healthfull power And even so verily the body and blood of Christ being outwardly considered is a creature subiect to change and corruption and yet if a man consider the vertue and power of the mysterie it is life in deed giving immortalitie to such as be partakers thereof Therefore the things that are seene and the things that are beleeved are not all one For in respect that they are seene they feede the corruptible bodie they themselues being corruptible but in respect that they are beleeved they feed our immortall soules which shall liue for ever they themselues being also immortall The Apostle writing to the Corinthians sayth Know ye not 1 Cor. 10.1.2 c. that all our Fathers were vnder the cloud and all passed through the Sea and were all Baptised vnto Moses in the Cloud and in the Sea and did all eate the same spirituall meat and did all drink the same spirituall drink for they drunke of the spirituall Rocke that followed them and that rocke was Christ Hence we perceiue that the Sea and the Cloud both did shewe forth the kinde and figure of Baptisme and that the Fathers of the former Testament were Baptised in them that is in the Cloud and in the Sea Could the Sea as it was seene and thought to be an element haue in it the power and force of Baptisme or could the Cloud as it shewed forth the grosenes of some very thicke ayre sanctifie the people No verily And yet we dare not sith the Apostle spake in Christs name say that he spake not truely when he said That our Fathers were baptised in the Cloud and in the sea And although that Baptisme did shew forth and set out the forme of Christs Baptisme which at this day is vsed ministred in the Church yet no wise man dare deny vnlesse like a mad man he will presume to gainesay the Apostles words but that it was Baptisme and that our Fathers were therein and thereby Baptised Wherefore neither the Sea nor the Cloud in respect that they were bodily substances did shew forth or giue out the cleannesse of sanctification but in respect that they did invisibly conteine the sanctification of the holy Ghost For there was in them that is in the Sea and in the Cloud both a visible forme which appeared to the bodily senses and that not in an image or shew but in veritie or truth inwardly there shined forth in them a spirituall power which appeared not to the eyes of flesh but to the sight light of the minde or soule In like sort the Manna that was given to the people from heaven and the water also that flowed out of the Rocke were corporall and bodily substances and did corporally both feede the people and giue them drinke also and yet the Apostle calleth that Manna spirituall meat and that Water spirituall drinke And why doth he that Because there was in these bodily substances a spirituall power of the word which did feede and giue drinke rather to the minds then to the bodies of the beleevers And though that meate and that drinke did but shewe forth the mysterie of that bodie and blood of Christ which was to come which mysterie the Church doth at this day celebrate and administer yet the holy Apostle S. Paul affirmeth that our Fathers did eate the same spirituall meate 1 Cor. 10.3.4 and did drinke the same spirituall drinke A man will perhaps aske What he meaneth by this word the same I answere that he meaneth the very selfe same thing which the beleeving people doe at this day eate and drinke in the Church of Christ For wee may not vnderstand divers things thereby because it is one and the selfe same Christ who with his owne flesh fed in the Wildernesse the people that was Baptised in the Cloud and in the sea and then made them to drinke of his blood and that doth now in his Church feede the beleeving people with the Bread of his body and make them to drinke of the water of his blood Which thing the Apostle minding to declare after that he had said That our Fathers did eate the same spirituall meate 1 Cor. 10.4 and did drinke the same spirituall drinke he presently added For they dranke of the spirituall Rocke that followed them and that Rocke was Christ And this he doth that so wee might vnderstand that Christ was in the spirituall Rocke in the Wildernes and gaue vnto the people there the water of his blood which Christ afterwards offred even to the people of our age that bodie that he tooke of the Virgin and was hanged vpon the Crosse for the salvation of the beleevers from which bodie also he powred forth great abundanc of his blood by which we should not onely be redeemed but also made drinke thereof This verily is a wonderfull matter seeing that Christ being incomprehensible inestimable had not as yet takē vnto him mans nature nor tasted death for the salvation of the world nor had redeemed vs by his blood yet that our Fathers did in the Wildernesse by spirituall meate and invisible drinke eate his body and drinke his blood as the Apostle is a witnesse saying That our Fathers did eate the same spirituall meate and did drinke the same spirituall drinke Wee must not here seeke out our own reason or way by which this might bee performed but faith must be vsed if wee will know what was done For he that now in the Church doth by his Allmightie power spiritually turne the Bread into the flesh of his bodie and the wine into the Water as it were of his owne blood he then also invisibly made the Manna that was given from heaven to become his owne bodie and caused the water springing or flowing out of the Rocke to become his owne blood Psal 78.25 Which thing when David did well perceiue he by the holy Ghost protested and plainely affirmed saying Man did eate the bread of Angels For it were a fond thing to thinke that that bodily Manna which was given to the Fathers should feede the heavenly armies and multitudes of Angels or that they doe eate any such meate who are fed and fatted as it
were with the dainties of Gods word here on earth I mean men Verily the Psalmist or rather the holy Ghost in the Psalmist sheweth either what our fathers received in that heavenly Manna or els what the faithfull people should beleeue to be in the mysterie of Christs bodie In both of them certainely Christ is signified and set forth which Christ both feedeth the soules of the beleevers and is the food and meate of Angels and yet neither of them are done in corporall taste or bodily feeding but by the power of the spirituall word And wee know because the Evangelist hath declared the same that the Lord Iesus Christ before he suffered Tooke Bread and gaue thankes Mat. 26.26 c. 1 Cor. 11.23 c. and gaue it to his Disciples saying This is my bodie which is given for you doe this in remembrance of me Likewise he tooke the Cup after he had supped saying This Cup is the New Testament in my blood which shall be shed for you We see that Christ had not as yet suffered and yet for all that he wrought or made the mysterie of his body and blood for wee thinke truely that any faithfull man doubteth whether that Bread became Christs bodie which he gaue vnto his Disciples and said This is my bodie which is given for you or whether the cup conteineth Christes blood of which cup our Saviour Christ himselfe saide This cup is the New Testament in my blood which shall be shed for you Therefore as he could even a little before he suffered turne the substance of the Bread and the creature of the Wine into his owne body which should suffer and into his own blood which afterwardes should be shed so likewise was he able in the Wildernesse to turne the Manna and the water that issued out of the Rocke into his owne flesh and blood although that a long time after both his flesh was to be hāged on the crosse for our sakes and his blood to be shed for the washing away of our sinnes Here also wee ought to consider how we must vnderstand that which he himselfe saith Ioh 6.53 Except yee eate the flesh of the Sonne of man and drinke his blood yee shall not haue life in you For hee doth not say or meane that his flesh which afterwards hanged on the Crosse should bee cut in peeces and parts and so be eaten by his Disciples neither yet that his blood which hee should shed for the redemption of the world should bee given vnto his Disciples for drinke because it should be a most wicked and horrible thing for his Disciples either to drinke his blood or to eate his flesh as the vnbeleevers did at that time vnderstand him Therefore in the words following he said to his Disciples who did not vnbeleevingly but in some measure of faith receiue Christs wordes although they could not as then pierce and perceiue how those wordes were to bee vnderstood to them I say he said Doth this offend you Ioh. 6.61.62 What then if yee should see the Sonne of man ascend vp where he was before As though he should say Thinke not I pray you that you must either bodily eate my flesh or bodily drinke my blood or that my body must bee divided into parts to be eaten or my blood distributed to be drunke seeing that after my resurrection yee shall see mee to goe vp into heaven with the fulnesse of my whole body and blood and then shall ye vnderstand that my very flesh shall not be eaten of the beleevers as the infidels suppose but that the bread and the wine being turned into the substance of my body and of my blood the substance thereof shall bee in a mystery received by the beleevers And presently he addeth Ioh. 6.63 The spirit is it saith hee which quickeneth the flesh profiteth nothing He saith that the flesh profiteth nothing at all after such a forme and manner as the vnbeleevers vnderstood it otherwise it giveth life as the faithfull do in a mystery receiue it And why this is done he himselfe doth manifestly declare when hee saith It is the spirit that quickeneth Wherefore there is in this mysterie of the body and blood of Christ a spirituall opperation and working that giveth life without the working whereof these mysteries profit nothing at all because they may indeed feed the bodie but they cannot feed the soule Now then heere ariseth a question which while many propound they say and affirme that these things are done not in a figure or mystery but in verity and truth Which while they affirme they are found to goe against and to gaine-say the writings of the holy Fathers Saint Augustine Aug. de doct Christ lib. 3. one of the chiefe Doctors of the Church in his third booke of Christian doctrine writeth thus Ioh. 6.53 Except ye eate saith our Saviour the flesh of the Sonne of man and drinke his blood yee shall not haue life in you Hee seemeth to command a wicked thing and an vngodly act Wherefore it is a figuratiue speech commanding vs to communicate in the Lords passion and sweetly and profitably to lay vp this in our memories that his flesh was crucified and wounded for our sakes Here we perceiue that this Doctor saith and affirmeth that the mysteries of the bodie blood of Christ are vnder a figure celebrated and received of the faithfull for hee saith plainely that it belongeth not to religion but is rather a wicked thing carnally to eate Christs body or to drink his blood into which fault they fell who not spiritually but fleshly vnderstanding the Lords words in the Gospell Ioh. 6.66 Departed or went backe from him and went or walked no more with him The same Doctor writing in a certaine Epistle to Boniface the Bishop Aug. ad Bonifa epist amongst other things saith thus Truly we vse oftentimes to speak thus that when Easter draweth nigh that to morrow or the next day after shall be the Lords passion whereas hee suffered so many yeares before and verily that passion or suffering was done but once for all Also on the Lords day that wee call Easter day wee vsually say this day the Lord rose againe whereas indeed and truth so many yeares are since he rose againe already past And why is no man so fond and foolish as to reproue vs speaking thus as though we had lyed but onely because wee name those dayes according to the similitude and likenesse of these dayes in which these things were done Insomuch that it is called the very same day which yet is not in deed the very same but in the revolution and turning about of the time is like it and so also that is said to be done vpon that day by reason of the celebration and administration of the Sacrament which is not done vpon that day but was performed long agoe Was not Christ once offered about that time And yet notwithstanding hee
is not onely every feast of Easter but even every day offered vnto the faithfull people neither is hee to be deemed a lyar who being asked of another man answereth that hee is offered For if the Sacraments had not a certaine similitude and likenesse of those things of which they are Sacraments they could not at all be Sacraments and in respect of this very likenesse that they haue they take the very names of the things themselues Wherefore even as the Sacrament of Christs body is after a certaine manner Christs body it selfe and the Sacrament of Christs blood is after a certaine manner Christs blood so the Sacrament of faith is faith Hence we perceiue that Saint Augustine saith that the Sacrament is one thing and the things whereof they are Sacraments is another thing Now the body in which Christ suffered and the blood that came out of his side are the things of the Sacrament but the mysteries by which these things are represented hee saith they are the Sacraments of the body and blood of Christ which are celebrated and administred in remembrance of the Lords passion and suffering and that not onely every yeare once at or about the feast of Easter but every day in the yeare And although the Lord had but one bodie in which hee suffered once for all and but one blood which was shed for the salvation of the world yet the Sacraments or elements signifying these things haue taken the names of the very things themselues insomuch that they are called the body and blood of Christ being so called indeed for the similitude and likenesse of the things which they represent and shew forth even as the feast of Easter which is observed every yeare is called the Passeover and the resurrection of the Lord whereas we know that the Lord did but once suffer and but once rise againe about that time And albeit that these very dayes cannot now be revoked or called backe because they are already past yet by their name and title are such dayes called as in which the memorie of the Lords suffering and resurrection is rehearsed and celebrated and this is therefore done because they haue a certaine resemblance and likenesse of these very dayes in which our Saviour once suffered and once rose againe Whereupon we say this day or to morrow or the next day is the Lords passion or resurrection when as these dayes in which these things were done were passed many yeares agoe So we may say that the Lord is offered when the Sacraments of his suffering are celebrated and administred whereas indeed hee was but once for all offered vp in himselfe for the salvation of the world as the Apostle saith Christ hath suffered for vs 1 Pet. 2.21 leaving vs an example that we should follow his footsteps For hee saith not that hee every day offered himselfe because he did it but once but this hee saith that hee hath left vs an example which is daily presented and shewed forth to the beleevers in the mystery of the Lords bodie and blood to the end that every one that shall come or repaire thereto may know that hee ought to be made a companion with him in his sufferings the image and liuely picture whereof hee doth as it were tarry and wait for to be exhibited vnto him in the holy mysteries according to the saying of the Wiseman in the Proverbes Pro. 23.1 Commest thou to a mighty mans table marke diligently what things are set before thee knowing that thou thy selfe must another time prepare such like things To come to a mightie mans table is to bee partaker of the Lords offering or as wee say of the Lords Supper and the marking or cōsidering of such things as are set before vs is the sound vnderstanding or knowledge of the bodie and blood of Christ whereof whosoever partaketh hee must know and remember thus much that hee ought to prepare such precious things that so hee may become a follower of Christ in dying with him the remembrance of whose death he professeth and acknowledgeth not only in beleeving but also in tasting Againe Saint Paul writing to the Hebrewes saith thus Heb. 7.26.27 Verily such an high Priest it became vs to haue as is holy harmlesse vndefiled separated from sinners and become higher then the heavens who needed not daily as those high Priests to offer vp sacrifice first for his one sinnes and then for the peoples for the Lord Iesus Christ did this once for all when hee offered vp himselfe That which he did once he doth now dayly exercise and vse For he once offered vp himselfe for the sinnes of the people and this very selfe same oblation or offering is every day celebrated among the faithfull but yet in a mystery that so that very thing which the Lord Iesus Christ offring vp himselfe once for all hath fulfilled may by the celebration administration of the mysteries bee daily performed and done for the remembrance of his death and passion Neither yet is it falsly said that the Lord in those mysteries is either offered or suffereth because they haue a certaine similitude or likenesse of his death and passion whereof indeed they are true and liuely representations Whereupon the very mysteries themselues are called the Lords bodie and the Lords blood because they haue the name of that or those things whereof they be the Sacrament Isodorus Originum siue Etymologiarū lib. 6. cap. de officijs colū 143. linea 28. Isodorus in his bookes which hee wrote of the true signification of words saith thus It is called a sacrifice as though a man would say a holy fact or deed because through mysticall prayer it is consecrated and appointed to or for the remembrance of the Lords suffering Whereupon by his authority and commādement we cal it the body and blood of Christ because that though it bee made of the fruits of the earth it is yet notwithstanding sanctified and so become a Sacrament Gods spirit working invisibly therein the Sacraament of the bred and cup the Grecians doe call Eucharistia that is if it bee interpreted good grace or thankesgiving And what is better then the body and blood of Christ Now the bread and wine are therefore compared and resembled to the Lords body and boold because that as the substance of this visible bread and wine doth nourish and make cheerfull the outward man So the Word of God which is the living or liuely bread being once rightly partaked of doth recreate and refresh the mindes of the faithfull And this Catholike Doctor teacheth vs that that same holy mystery of the Lords passion and suffering must on our behalfes or in respect of vs bee done for the remembrance of the Lords passion And in so saying he declareth that the Lords passion or suffering was onely once done but that the remembrance thereof is continually represented vnto vs in those same holy rites and solemnities Whereupon both the bread that
is offered though it be taken from amongst the fruits of the earth is yet notwithstanding while it is sanctified changed into Christs body as also the wine though it flow out of the Vine is yet notwithstanding through the sanctification of the divine mystery become the blood of Christ not visibly indeed but as the aforesaid Doctor affirmeth the holy Ghost invisibly working therein Whereupon also they are called both the body and blood of Christ because they are received not as they are outwardly seen or beheld but as they are spiritually made or become vnto vs Gods spirit working inwardly in vs. And because that through the invisible power and grace they are become a farre other matter vnto vs than visibly they seeme to bee hee therefore maketh a difference while hee saith that the bread and the wine are therefore compared and resembled to the Lords body and blood because that as the substance of the visible bread and wine doth nourish and make chearfull the outward man so the Word of God which is the living or liuely bread being once rightly partaked of doth recreate and refresh the mindes of the faithfull Now in speaking thus hee most plainely confesseth that whatsover outward thing is received in the Sacrament of the Lords body and blood all that is fitted and applyed to the refreshing of the bodie But the Word of God which is the invisible bread being invisibly in the same Sacrament doth through the partaking thereof by quickening the mindes of the faithfull invisibly feed them The same Doctor also saith Isidorus loco supra citato It is a Sacrament when it is celebrated or adminstred as when a thing is so done that the selfe same thing may be vnderstood or perceived to signifie somwhat which thing must also bee holyly received and taken In saying these things hee declareth that every Sacrament doth in holy things containe some secret or mysterie and that it is one thing which appeareth visibly and that it is another thing which must bee taken or received invisibly And what Sacraments are to be celebrated amongst the faithfull hee afterwards sheweth saying Now these are the Sacraments Baptisme and Chrisme and the Lords bodie and blood which are therefore called Sacraments because vnder the vaile and coverture of bodily things Gods divine power or vertue doth secretly worke the efficacy or power of the said Sacraments Whence also it commeth to passe that they are called Sacraments of certaine secret powers or holy solemnities in them And afterwards he saith In Greeke it it is called a mystery because it hath in it a secret and hidden disposition What are we taught by these words but that the Lords body and blood are therefore said to be mysteries because they haue a secret and hidden disposition that is to say are one thing in respect of that which they outwardly shew forth and another thing in respect of that which invisibly they worke within And herevpon also they are called sacraments because that vnder the vaile or coverture of bodily things Gods heavenly power and vertue doth secretly but yet faithfully and effectually dispense procure and worke the salvation of all such as worthily and rightly receiue them By all the things The sum of this former Part. that hitherto haue beene spoken wee haue declared that the bodie and blood of Christ which in the Church are received by the mouth of the beleevers are figures according to their outward shew and visible forme but that according to an invisible substance that is according to the power of the divine word they are verily and in deed the body and blood of Christ Wherevpon we conclude that as they are visible creatures they feed the body but that yet throw the power of a more mightie and excellent substance they doe both feed and sanctifie the minds of all faithfull people And now let vs looke into the second question the purpose or drift thereof and let vs see whether that very body that was borne of the Virgin Mary that suffered that was dead and buried and that sitteth at the right hand of the Father be the same which through the mystery of the Sacramēts is daily received in the Church by the mouths of the faithfull Let vs enquire and see what S. Ambrose iudgeth concerning this matter Ambro. sacra lib. 1. In his Booke of Sacraments he speaketh thus Truely it is a marveilous thing that God did for the Fathers raine Manna from heaven Psal 78.25 and that they were daily fed with food from heaven wherevpon it is said Man did eate the bread of Angels And yet for all that all they which did eate that bread in the Wildernesse Ioh. 6.51 dyed But as for this meat which thou receivest yea this liuing bread which came downe from Heaven it ministreth and yeeldeth vnto thee the substance of eternall life and whosoever eateth of this bread shall not die for ever because it is the body of Christ Marke in what respect this Doctor saith that that meat which the faithfull receiue in the Church is Christs body for he saith This liuing bread which came down from heaven ministreth or yeeldeth the substance of eternal life Doth it as it is corporally taken or as it is ground and chawed with the teeth or as it is swallowed with the throte or received into the paunch doth it I say in these respects minister or yeeld the substance of everlasting life No verily for so it feedeth our flesh that shall die neither doth it giue any incorruption neither can it in that sense be truly said that whosoever shall eate this bread shall never die for that which the body receiveth is corruptible and cannot by any meanes performe this pleasure for the body it selfe that it should never die the reason is because that looke whatsoever is it selfe subiect to corruption is not powerfull or sufficient to giue eternitie Wherefore in that bread there is life but yet that life appeareth not to the bodily eyes but is beheld with the eye of faith Ioh 6.50.51 yea that is the liuing bread in deed which came downe from heaven and of which it is truely said Whosoever eateth it shall never die and which is also the Lords body Againe the same holy Doctor speaking of the almighty power of Christ faith thus Ambro. sacra lib. Cannot the word of Christ which was able of nothing to make every thing that is be strong and sufficient enough to change things that are into that which they were not for it is not a greater or harder matter to create and giue new things than to change the natures of things Saint Ambrose saith that there is a change made in that mysterie of the bodie and blood of Christ and that it is done marveilously and wonderfully because it is done divinely and heavenly and that it is done vnspeakably because it is of it selfe incomprehensible Now I would faine haue them that will in
Christs bodie but it is not his body bodily and it is Christs blood but yet it is not his blood bodily Also afterwardes the same Father saith Amb. eodem loco 1 Cor. 10.3.4 Wherevpon the Apostle speaking of the figure of Christ saith that our Fathers did eate the same spirituall meate and did drinke the same spirituall drinke For the Lords bodie is a spirituall bodie and the body of Christ is the body of the divine spirit For Christ is a spirit as we reade in the Lamentations of Ieremie Christ the Lord is a spirit before our face He hath most plainely taught vs how we should vnderstand the mystery of the body and blood of Christ For when he had said that our Fathers did eate spirituall meate and did drinke spirituall drinke whereas notwithstanding there is none that doubteth but that the Manna which they did eate and the water which they did drinke were bodily things he addeth cōcerning the mysterie which is now administred in the Church shewing and determining in what respect it is Christes bodie For the Lords bodie sayth he is a spirituall body Christ also is indeed God and the body which he tooke of the Virgin Mary the bodie that suffered that was buried that rose againe was certainely a very and true bodie and the same also remained visible and palpable that is to say might be seene and felt but that body which is called the mysterie of God is not bodily but spirituall and if it be spirituall then is it not visible or palpable that is it cannot be seene or felt Herevpon blessed Ambrose addeth saying The body of Christ is the body of the divine spirit Now the divine spirit is not any thing that is bodily is not any thing that is corruptible or any thing that is palpable and may be felt But this body which is celebrated and administred in the Church is in respect of the visible kinde and forme both corruptible and palpable Tell me then how it can be said to be the body of the divine spirit Verily no other way than in this respect that it is spirituall that is to say in this respect that it cannot be seene or felt therefore incorruptible To this very end Amb. eodem loco in the words following he addeth saying Because Christ is a spirit as we reade Christ the Lord is a spirit before our face By which words he plainly sheweth in what respect it may be counted Christs body to wit in respect that there is in it the spirit of Christ that is to say the power of the divine or heavenly word which doth not onely feede the soule but also purge it and make it cleane Wherefore the same Author saith afterward To conclude this meate strengtheneth our hearts and this drinke maketh mans heart merry and ioyfull Psal 104.5 as the Prophet saith It cannot be denied but that bodily meate doth after a sort strengthen mans heart and bodily drinke make his heart merry But that the Doctor might shew what meate it is and what drinke it is of which he speaketh he hath plainely and particularly added this meate and this drinke What meate doth he meane or what drinke Forsooth Christs body the body of the divine spirit and that it might be the more plainely vttered he saith Christ is a spirit of whom it is read Christ the Lord is a spirit before our face By all these places and speeches it plainely appeareth that we ought not or cannot take or perceiue any thing bodily in this meate in this drinke but that the whole matter must be cōsidered and weighed spiritually For the soule which in the place presently alledged is meant by the heart of man is not fed with bodily meate or bodily drinke but it is nourished quickned and made strong with the Word of God Ambr. sacra lib. 5. Which thing the selfe same Doctor affirmeth more plainely in his fifth Booke of Sacraments Not this Bread saith he which goeth into our bodies but it is that bread of eternall life which ministreth and yeeldeth substance vnto our soules And the things following in that booke or place doe most manifestly declare that S. Ambrose spake not this of the common bread but of the bread of Christs bodie for he speaketh of that daily bread which the faithfull desire might be given them and therefore he addeth If it be daily bread why doest thou receiue it but once in a yeare as the Grecians which dwell in the East are wont to doe Wherefore receiue that daily which may daily profit thee and liue so that thou maiest be found meete and worthy daily to receiue it Wherefore it is manifest of what bread he speaketh to wit of the bread of the body of Christ which sustaineth and vpholdeth the substance of the soule not in respect as it goeth and entreth into the bodie but in respect as it is Bread of everlasting life Thus you see that by the authoritie of this most learned man wee are taught that that bodie in which Christ suffered and that blood which hanging vpon the Crosse he shed out of his side doth very much differ from that body which the faithfull doe daily celebrate and receiue in the mysterie of Christs passion and from that blood which is received by the mouth of the beleevers seeing it is but a mysterie of that blood in and by which the whole world was Redeemed For this Bread and this Wine are not Christs bodie and blood in respect that they are to be seene bodily but in respect that they doe spiritually minister and yeeld vnto vs the substance of life And as for that bodie wherein Christ suffered once for all it shewed forth no other kinde or forme than that in which it consisted and was For it was truely and indeed the very selfe same which it was when it was seene which it was when it was touched which it was when it was crucified which it was when it was buried In like sort the blood that did gush and flow out of his side did not appeare one thing outwardly and cover or shaddow another thing inwardly Wherefore the very blood of Christ did flow from his very and true body but now the blood of Christ which the faithfull drinke vp and his body which they eate are one thing in kind and forme and another thing in sigfication They are one thing in that they feed the body with bodily meat and another thing in that they fat and feed the soules and mindes of men with the substance of eternall life Of this thing Saint Hierom Hieronim in epist ad Eph. in his Commentary vpon Pauls Epistle to the Ephesians writeth thus The blood and flesh of Christ is vnderstood two manner of wayes Ioh. 6.55 For either it is that spirirituall and divine flesh and blood of which he himselfe saith my flesh is meat indeed and my blood is drinke indeed or else it is put for that
flesh which was crucified and for that blood which was shed with the souldiers speare This Doctor hath made a distinction concerning the body and blood of Christ and this he hath done with a very great difference For whilest that hee saith that the flesh and blood which the faithfull doe daily receiue are spirituall things and saith on the other side that the flesh which was crucified and the blood which was shed with the souldiers speare cannot bee affirmed to be spirituall or divine hee plainely declareth that they differ so much as spirituall and corporall things or visible and invisible things or as divine and humane doe differ one of them from another and that therefore for as much as they differ one of them from another both of them bee not neither indeed can bee one and the selfe same thing Now that spirituall flesh which is received by the mouth of the faithfull and that spirituall blood which is daily offered to bee drunke of the beleevers doe without doubt differ from that flesh which was crucified frō that blood which was shed by the souldiers speare as the authority of this present person alledged doth witnesse Wherefore they bee not all one For that flesh that was crucified was made of the flesh of the Virgin and was compacted or did consist of bones and sinewes and was besides distincted by the lineaments and proportions of the parts and members of mens bodies and was through the spirit of a reasonable soule quickned into his owne life and fit motions agreeing thereto But the spirituall flesh which doth spiritually feed the beleeving people in respect of the kind or forme which it sheweth forth outwardly doth being made by the Artificers hand consist of certaine graines of Corne or wheat and is not compacted of any sinewes or bones nor distincted by any diversity of members nor made liuely by any reasonable substance nor able to exercise any proper motitions for whatsoever in it doth minister or yeeld the substance of life pertaineth to a spirituall power and belongeth to an invisible efficacy and to a heavenly vertue or force but is indeed in respect of that which is outwardly seene farre differing from that which is beleeved in the mystery Besides that flesh of Christ which was crucified did not shew any other thing outwardly then that it was inwardly because it was the very flesh of a very man being also a very body in the kinde and forme of a very body Furthermore wee must consider that there is figured by that bread not onely Christs owne body but also the body of the people that beleeue in him whereupon it is made of many graines of wheate 1 Cor. 16.17 because the bodie of the beleeving people is through the Word of Christ increased with many faithfull ones Wherefore as the bread which is Christs body is received in a mystery so also the members of the people that beleeue in Christ are declared in a mystery And as that bread is said to bee the bodie of the beleevers not bodily but spiritually so must wee needs vnderstand it to bee Christs bodie not bodily but spiritually So likewise in the wine which is called Christs blood water is appointed to be mixed and the one is not suffred to be offred without the other to declare that the people cannot bee without Christ nor Christ without his people even as the head cannot bee without the body nor the body without the head Wherefore the water in that Sacrament beareth the image of people and representeth them Therefore if that wine being sanctified by the office and service of the Ministers be turned bodily into Christs blood the water which is mixed together with it must of necessity bee bodily turned into the blood of the beleeving people For where there is but one sanctification and by consequent one operation or working yea where there is but a like consideration it must needs then there follow that that mystery is like But we see that in the water in respect of the body thereof there is nothing turned wherefore it followeth very well that in the wine there is nothing turned bodily Whatsoever is set out in the water concerning the body of the people the same is taken spiritually Wherefore whatsoever is shewed foorth in the wine concerning Christs blood the same must of necessity be taken spiritually Againe the things which doe differ one of them from another be not all one That body of Christ which died and rose againe and became immortall Rom. 6.9 dieth not now neither shall death any more now beare rule ouer it for it is eternall and cannot now suffer any thing But that which is celebrated and administred in the Church is temporall and not eternall is corruptible not incoruptible is in the way homeward and not in it owne countrey Wherefore they must needs differ one of them from another and so by consequent are not all one and if they be not all one how is it said to bee Christs true body and his very blood For if it be Christs body and be truly so said to be as if it be Christs body it must bee his body in truth and if it be Christs body in truth or truly then it must needs bee that bodie of Christs which is incorruptible and impasible and so by consequent eternall Whereupon also it must of necessity follow that that bodie of Christs which is celebrated and administred in the Church must be incorruptible and eternall but we cannot deny but that that thing is corruptible which being changed is diuided into peeces to bee received and being broken or ground with the teeth passeth into the body and belly And yet that is one thing which is done outwardly and that is another thing which is inwardly beleeved through faith That which belongeth to the senses of the body is corruptible but that which faith beleeveth is incorruptible Wherefore that which appeares outwardly is not the thing it selfe but the image or representation of the thing but that is the truth of the thing and the thing it selfe which is perceived vnderstood by the minde Hereupon blessed Augustine in his Exposition vpon Iohns Gospell speaking of the body and blood of Christ saith thus Moses also did eate Manna Aug. in Ioh. tract 26. so did Aaron and so did Phiwees yea many others did eate Manna in the Wildernesse who also pleased God and yet are not dead And why so because they did spiritually vnderstand the visible food they did spiritually hunger after it they did spiritually taste it that so they might bee spiritually satisfied and filled For even wee also our selues doe at this day receiue visible food but the Sacrament is one thing and the vertue or power of the Sacrament is another thing Likewise in the words following Aug. tract eodem This is the bread which came downe from heaven Manna signified this bread the altar of God also signified this bread They
Sacraments may worke that in vs which they doe containe that looke what we now administer and receiue in forme we may also receiue it in the truth of the things He saith that these things are celebrated and done in shew forme and not in truth that is in similitude or likenesse and not in the declaration of the thing it selfe Now the forme and shew of a thing and the veritie or truth of the selfe same thing differ one of them from another Wherefore that body and blood which is celebrated and received in the Church differeth from that bodie and blood which is known to be now glorified in Christs body thorow his Resurrection And the former of these two bodies is a pledge and figure and this latter is the very truth it selfe for the former is celebrated and administred till such time as we may come to the other but when we shall once come to this latter the former shall be removed and taken away Wherefore it appreareth that they are by a very great difference sundred one of them from the other yea looke what difference there is betweene the pledge and thing for which the pledge is given and betweene an Image or the thing whose Image it is or betweene the forme and shew of a thing and the truth it selfe so much difference there is betweene the one and the other Thus we see that that mysterie of the bodie and blood of Christ which the faithfull doe nowe receiue in the Church doth much differ is farre severed from that body which was borne of the Virgin Mary which suffered which was buried which rose againe which ascended into heaven and which sitteth at the right hand of the Father For that which is celebrated received while we are in the way of this life must be spiritually received and vnderstoode for Faith beleeveth the thing which it seeth not layeth hold of that which doth spiritually feed the soule and make glad the heart and giveth eternall life and incorruption whilest we looke not vpon that which feedeth the body or is pressed with the teeth or is broken in peeces but that only which is spiritually received in faith whereas that bodie in which Christ suffered and rose againe is his owne very body which he tooke of the body of the Virgin Mary which also was palpable and visible yea and that after his Resurrection even as he himselfe saith vnto the Disciples Luke 24.38.39 Why are yee troubled and wherefore doe thoughts and doubts arise in your hearts Beholde my handes and my feete for it is I my selfe Handle me and see for a spirit hath not flesh and bones as yee see me haue Let vs heare also what blessed Fulgentius writeth in his Booke of Faith Looke that thou doe most stedfastly beleeue Fulgen. de fide and at no hand doubt that the onely begotten Word of God became flesh Ephes 5.2 and offered vp himselfe for vs as an offering and a sacrifice of a sweet smelling savour vnto God Vnto whom with the Father and the holy Ghost the Patriarkes Prophets and Priestes did in the time of the olde Testament offer vp Beasts and sacrifice them and vnto whom also with the Father and the holy Ghost with whom he is of one and the selfe same God-head the holy Catholique Church being dispersed throughout the whole world ceaseth not in faith and loue to offer vp the sacrifice of Bread and Wine For in those sacrifices of flesh and Beasts there was a signification of Christes flesh which even he himselfe being without sinne should offer for our sinnes and of his blood also which he should shed for the forgiuenesse of our sinnes but in this sacrifice of Bread and Wine there is a thankesgiving for and a remembrāce of that flesh of Christ which he offered vp for vs and of that blood which he himselfe being very God did shed for vs Act. 20.28 of which S. Paul speaketh in the Acts of the Apostles and in the xx Chapter of the said booke saying Take heed vnto your selues and to all the flocke whereof the holy Ghost hath made you Bishops or over-seers to governe the Church of God which he hath purchased with his owne blood Wherefore there was in the former sacrifices figuratiuely signified that that should be given to vs but there is in this sacrifice evidently and plainely declared what is given vnto vs. Now the Doctor in saying that there was in those sacrifices signified what should be given vnto vs and that in this sacrifice there was declared what was given vnto vs alreadie he doth plainely declare that as those sacrifices had the figure of things to come so our sacrifice is a figure of things that are past By which speeches he hath most evidently declared what great difference there is betweene that bodie wherein Christ suffered and this body which is celebrated and administred in the remembrance of his Passion or death For that body wherein he suffered was his proper and very or true body having no mysticall or figuratiue matter in it But this latter is a mysticall bodie shewing one thing outwardly in figure and inwardly representing another thing thorowe the vnderstanding and apprehension of faith Moreover let vs adde and put downe one other testimony of that reverent Father Augustine which shall both warrant the truth and credit of our sayings and make an end of our Oration and speech In a certaine Sermon Aug. de sacra altar Serm. which he made to the people concerning the Sacrament of the Altar thus he saith The thing which you see on Gods Altar you saw the same the night that is past but as yet yee haue not heard what it is what it meaneth and of how great a matter it containeth the Sacrament The thing which you see is bread and the cup which thing also your owne eyes doe declare vnto you but as concerning that wherein your faith requireth to be instructed the Bread is the body of Christ and the cup is his blood Truely this is shortly sayd and it may be perhaps sufficient for faith but yet faith alwayes needeth instruction Esay 7.9 For the Prophet sayth Vnlesse yee beleeue yee shall not vnderstand You may peradventure say vnto me Thou biddest vs beleeue but yet we say declare it vnto vs that we may vnderstand For such a thought may arise in some mans mind We know from whom our Lord Iesus Christ tooke his flesh to wit of the Virgin Mary hee being an Infant did sucke and was nourished and did grow and came to mans age he suffered persecution at the Iewes handes he was hanged vpon a tree he was killed he was taken from the Crosse he was buried the third day he rose againe he ascended into heaven even what day pleased him thither he carryed vp his body from thence shall he come to iudge the quicke and the dead and he is there now sitting at the right hand of the Father
How then is the bread his body and the cup or that which is contained in the cup how is it his blood These things good brethren are therefore called Sacraments because one thing is seene in them and another thing vnderstood that which is seene hath a bodily kinde forme and shew but that which is vnderstood hath spirituall fruit The reverend Authour in speaking these things instructeth vs what wee ought to thinke and hold both concerning the Lords owne bodie which was borne of the Virgin Mary and sitteth now at the right hand of GOD and in which he shall come to judge the quicke and the dead and also concerning that body which is set on the Altar and whereof the people are partakers That body is sound and whole and is not divided by any cutting neither covered with any figures but this bodie which is set vpon the Lords Table is both a figure because it is a Sacrament and also as it is outwardly seene hath a bodily kinde and forme that feedeth the body but as it is inwardly vnderstood it hath a spirituall fruit which quickeneth the soule Aug. de sacra altar Serm. 1 Cor. 12.27 And the same Doctor minding to speake somewhat more plainely and manifestly of this mysticall body in the words following saith thus If yee will therefore vnderstand what Christes body meanes heare the Apostles saying Yee are the body of Christ and members for your part If then yee be the bodie of Christ and members for your part your mysterie is set on the Lords Table and yee receiue the mystery of the Lord. You answere Amen to that thing which you your selues be and by so answering you subscribe and consent to the same Thou hearest then Christes body and thou answerest Amen be a member of the body of Christ that so thy Amen may be true and right But wherefore is this done in bread In this matter we will bring forth nothing of our owne devise let vs rather heare the Apostle himselfe vtter his minde when speaking of this Sacrament he sayth we that are many are one bread 1 Cor. 10.17 and one body c. This holy man Augustine doth sufficiently instruct vs that as Christes bodie is signified by the Bread which is set vpon the Altar so also there is thereby signified by the bodie of the people that receiveth it manifestly thereby declaring that that is Christes proper or owne body in which he was borne of the Virgin in which he sucked in which he suffered in which be died in which he was buried in which he rose againe in which he ascended into Heaven in which he sitteth at the right hand of the Father and in which he shall come to judge the quicke and the dead Whereas that which is set vpon the Lords Table conteineth the mysterie of the other even as it doth likewise containe the mysterie of the beleeving people the Apostle himselfe witnessing the same and saying Wee that are many are one bread 1 Cor. 10.17 and one body in Christ. Your wisdome most noble Prince may perceiue and vnderstand that I haue both by the testimonies of the sacred Scriptures and by the sayings of the holy Fathers faithfully alledged and layd downe most evidently declared and plainely prooved that that bread which is called Christs bodie and that cup which is called Christs blood is a figure because it is a mystery and also that there is no small difference betweene that his body which is so in a mystery and that his body which sufferâ—â— and was buried and rose againe because in that was the very proper bodie of our Saviour neither was there in it any figure or or signification but the manifestation and plainenesse of the thing it selfe was knowne as also the beleevers at this day doe desire the sight thereof for that is our head and when wee see it Ioh. 10.30 our desire shall be satisfied for he and the Father are one not in respect that our Saviour hath a body but in respect of the fulnesse of the godhead Col. 2.9 which dwelt in Christ as hee was man Whereas in this which is celebrated and administred by a mystery there is a figure not onely of Christs owne body but also of the body of the people that beleeue in Christ for it beareth the figure of both the bodies that is to say both of Christ bodie which suffered and rose again and of the people that are in Christ through Baptisme borne againe and quickened from the dead Hereunto let vs adde also that this bread and this cup which is called the body and blood of Christ doth lieuely represent or set out the remembrance of the Lords passion or death even as hee himselfe hath sayd in the Gospell Luk. 22.19 Doe ye this in remembrance of mee which the Apostle Paul expounding saith 1 Cor. 11.26 So often as yee shall eate of this bread and drinke of this cup yee shall shew forth the Lords death till hee come Here we are taught by our Saviour by the holy Apostle Saint Paul that that bread and that wine which is set on the Altar is there set for a figure or remembrance of the Lords death to the end it might call back to our remembrance that which hath beene done in time past that so wee being made mindefull of that his passion might by it be made partakers of Gods gifts and graces by which also wee are delivered from death knowing this that when wee shall come to the sight and beholding of Christ we shall haue no need of such instruments and meanes thereby to be put in remembrance what his vnmeasurable and infinite goodnesse hath endured for vs the reason is because that When wee shall behold him face to face 1 Cor. 13.12 wee shall be put in minde not by any outward admonition of temporall things but we shall behold him in the very contemplation and sight of the truth it selfe and to be instructed how we ought to giue thanks to the author of our saluation And yet I would haue no man thinke that because wee speake thus that therefore the faithfull doe not in the mystery of the Sacrament receiue the Lords body and blood because faith receiveth that thing not which the eye seeth but that which the hart beleeveth for it is a spirituall meate and a spirituall drinke spiritually feeding the soule and giving the life of everlasting fulnesse even as our Saviour himselfe commending and setting out this mystery saith Ioh. 6.63 It is the spirit that quickeneth the flesh profiteth nothing Thus I being a man of very small gifts and desiring to yeeld obedience vnto your Excellencies commandement haue presumed and vndertaken to dispute or reason of no small matters wherein I haue not followed the presumption of mine owne thinking or iudgement but regarded rather the authority of the ancient Fathers which if your Highnes shall allow as spoken Catholikely Christianly impute it I pray you to the deserts and worthinesse of your owne zeale and religion which was not ashamed having for a while layd aside the glory of your Kingly magnificence to demand an answer concerning the truth of such a poore and base person as I am But if happily these things shall not please and delight you ascribe it vnto my folly and vnskilfulnesse which could not effectually declare that which your Highnesse wished and I my selfe greatly desired Here endeth Bertrams Booke concerning the Body and Blood of the Lord. Errata IN the Epistle Whether he spurious reade whether he be spurious In the Preface next following PAge 2. Charlemayne the Great reade Charles the Great Page 7. Trithenius reade Trithemius Page 9. Sendeth greeting reade send greeting In the Booke of Bertram FOl. 5. Outwardly locked vp reade outwardly looked vpon Fol. 9. In colour or in favour reade in colour or in savour
A BOOKE OF BERTRAM THE Priest Concerning the Body and Blood of Christ Written in Latin to Charles the Great being Emperour aboue eight hundred yeeres agoe Translated and imprinted in the English Tongue A nno Dnj 1549. And now the third time published for the profit of the Reader 1623. LONDON Printed by Iohn Dawson 1623. TO MY MVCH HONORED FRIEND S R WALTER PYE Knight the KINGS Maties Atturney of the Court of Wards and Liveries SIR I Haue nothing of my owne worthy of your loue but behold a great Worke of another Man 's in this little Volume I Dedicate vnto you It was presented to a great Emperour Charles the Great and by him it was approved as heire generall to the ancient Fathers The Author is now after 800. yeeres questioned for his birth-right and the Polemicall Writers of this Age are not as yet agreed whether he spurious or legitimate I hope the Preface following his very enemies being Iudges will free him from that imputation His revennue is the doctrine of the blessed Sacrament ancient and hereditarie His tenure is in Capite of the Lord Paramount My suite is an Information may be exhibited against his accusers and if you see no iust cause whereof they doe accuse him let your wonted Iustice decree him for the right heire if otherwise let him stand or fall according to your Wisedome and his owne worth and in doing him this right you shall oblige me with the rest of your favours faithfully to loue you and yours HVMFREY LYNDE The Preface to the READER THE great contention that was betwixt the two Women 1 Kings Chap. 3. who should be the Mother of the liuing childe was by Salomon easily decided and the living childe by his wisedome was restored to the right Mother If Truth Peace had ioyned hands with Rome and vs Wisedome her selfe would haue iustified her children and our Adversaries would haue resolued this questiō which without all question is to be resolved that Bertram was the true Author of this fruitfull issue and his Doctrine was the Tenet of the ancient Fathers and the Church his Mother But such is the condition of the Church of Rome that although the true sonne may as easily bee knowne by his voice as Iacob was from Esau yet the Mother that bred this childe would make him an Esau and supplant him of his birth-right the wombe that brought him forth disclaymes his Doctrine the Church that gaue him sucke out of her two Breasts the two Testaments denies him entertainment and yet behold the Mother of the child and this Authors Mother do sympathize The Mother of the child although she were a strumpet yet would she by no meanes suffer her son to be divided nor accept of a dead child although it was presented to her as her owne This Authors Mother although at that time of his birth she had lost much of her wonted modestie yet would she not agree to haue her blessed body of the Sacrament to be divided and given by the halues yea although what was offered her Christ told her it was her body yet by no meanes would she allow of the dead Letter which killeth but of the quickning Spirit which giueth life Here we see the Church of Rome is auncient not her errors We acknowledge shee was a Mother Church and had sometimes Kings for Nursing Fathers and Queenes for Nursing Mothers yea behold this man Bertram had a King a great King Charlemaine the Great to his Nursing Father and the Romish Church sometimes the fairest amongst women gaue him milke out of her sacred Breasts as a Nursing Mother If there be any remembrance left to Parents for their childrens merit Mother behold thy Sonne If there be any meanes left for children to relieue their blind and decayed Parents Sonne behold thy Mother Such is our charitie to the bond-woman her children that we pittie them we pray for them yea in this Subiect of the reall presence We heartily wish that men had not studied so much to be open where the Scripture is silent and that curious wits had not beene wise aboue sobrietie to haue searched into the wayes of the Lord which are past finding out B Andrewes against Bellar cap. 1. That which Durandus is reported to haue said doth not dislike vs We heare the Word we perceiue the sound we know not the manner we beleeue the Presence we beleeue I say the Presence as well as they concerning the manner of the Presence we doe not vnadvisedly define nay more we doe not scrupulously enquire no more then we doe in Baptisme how the blood of Christ cleanseth vs no more then we doe in the Incarnation of Christ how the divine nature is vnited to the humane we reckon it amongst the mysteries and indeed the Eucharist is a mysterie the remaynders whereof should be consumed with fire that is as the Fathers doe elegantly vnderstand it which should be adored by faith not debated by reason But to come to the Author and his Authoritie Behold after 800. yeares silence in the graue there is risen this Champion to confute this new borne Bratt Transubstantiation All the credit that I haue or am like to haue in the Church of God I will ingage it vpon the worth of this little Tract A worke not powred forth vpon Adventures but composed with mature deliberation being required thervnto by Charles the Emperour neither was it likely that so great an Eagle as Charlemayne would consult with flyes in whom it was hard to say whether Learning or Magnificence had the vpperhand and for these later times let the iudgement of that famous Bishop and Martyr Dr Ridley informe vs of whom I may truly say what Ierom did of Nepotian Pectus suum Bibliothecam fecerat Christi Ierom ad Paulinum nec doleat Ecclesia quod talem amiserit sed gaudeat quod talem habuerit who publiquely honored this Treatise in his Disputations at Oxford and privatly bequeathed it as a Legacy to Dr Brookes affirming it to be the first meanes of his conversion and reducement from the common error of the Roman Church But behold the Authoritie of this Man and the dexteritie of his subiect is so great an eye-sore to our Adversaries that they cannot with any patience reflect vpon him Here shall you see Ephraim against Manasses and Manasses against Ephraim but both against Iuda here you shall see Iurors and Iudges reconciled as Pilot and Herod but both against Bertram Will you haue him brought as Paul was before the Councell set before them Behold the Man The Iudge doth harken the Councellers be silent the Cryer biddeth peace all the people are attentiue to know the cause whereof they would accuse him Bellarmine the Foreman of the Inquest he saith Bellarm de script Ecclesiast Tom. 7. fol. 121. That Bertram the Priest liued aboue 800. yeares since and was the first that brought in question the Reall presence but sayth he Paschasius
Ratbertus an Abbot wrote fully and freely of that subiect against him So then we see him here confessed for the Author but opposed for his Doctrine if Bellarmine haue spoken the truth beare witnes w th him of the truth Onely let me tell you I haue read that whole Tract of Paschasius Printed by them and there I finde he writes of the Reall presence he mentioneth two Sacraments and maintaines the cōmunion in both kinds but of Bertram in his whole Treatie ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidem he makes not so much as mention of him and this mine eyes haue witnessed the Truth against the Foreman In his Treatise of 3. Convers part 2. cap. 10. The second is F Parsons Bertram saith he was wholy of the Romane Religion and so liued and so died aboue eight hundred yeeres agoe though after his death some of Berengarius followers did forge a little Pamplet in his name against the Reall presence of Christs bodie as favouring the Berengarian Heresie Here then we haue the man confessed but not this Doctrine I wonder these two Elders liuing so neere together in Rome were so farre asunder in opinion Surely they agree like the two Elders against Susanna both ioyned together to accuse the Innocent both out of their owne mouths must receiue the like judgement The third About the yeare 806. Lib consens omniū atat de verit Chi in Euchar centen 9. Delirarecoepit Bertramus saith Garetius This man acknowledgeth Bertram for the Author but condemnes him for an old Dotard The fourth Langdailius Langd lib. 3 Cath confut He affirmeth That though in some things he transgressed the forme of wordes yet he holdes correspondencie with the Catholique Roman Doctrine By this mans saying I see no cause why Bertram deserved a Writ to priviledge his dotage De visib Monarch Eccles lib. 7. An. 816. c. The fifth Sanders he saith That vnder the name of Bertram there is a Booke extant of the Eucharist which is sayd to haue bin lately written or devised by some of Berengarius followers for that there was no such Doctrine then read or knowne in that time of his liuing In his Treatise of the Sacram cap. 1 fol. 23 The sixth Reynolds the Priest saith toward 800 yeeres after Christ one Bertram and a little before him one Scotus wrote darkly of the truth of this Sacrament but whatsoever the private opinion of Bertram was his publique speeches and writings sounded so ill in the eares of the Catholiques of that age that Paschasius an Abbot made a very learned Booke in refutation of him These two hold together like a rope of Sand the one saith Bertram did write but obscurely the other saith It was not Bertram but some obscure Authors the one saith there was no such doctrine published in that age the other saith that Scotus at that time wrote darkly as Bertram did on the Sacrament The seventh and eight Posseu prefi ad Lect tom 1. apparat Sixt Sen. prafat in Bibl. Oecolampadius vnder the name of Bertram wrote this booke to Charles the Great sayth Possevinus and Sixtus Senensis The ninth Greg lib. 1. de praf Chi in Euch. c. 2. The Worke is spurious and tainted with the Leven of Berengarius heresie saith Gregory de Valentia These also might well agree if they could reconcile the times and their different opinions for Berengarius liued about six hundred yeares agoe and Oecolampadius about a hundred But if either Berengarius followers or Oecolampadius himselfe wrote this Tract of Bertrams it must needs be that Paschafius Ratbertus who wrote against this Treatise 800. yeares agoe as Bellarmine Reynolds doe affirme did write by the Spirit of Prophecie against Berengarius followers Oecolampadius long before they were borne In his Parliament of Christ Sacr. in the Prologue The tenth Dr Heskius saith that Bertram in the time of Charles wrote of the Sacrament suspitiously and yet in such sort as no man could be certaine what hee assuredly meant De Ador Euchar cap. 19. The eleventh Espencaeus saith That Bertram wrote a Booke to Charles the Emperour of the Sacrament yet in the iudgement of those that favour his error he doth intangle both his cause and the minde of the Reader and although he citeth many of the ancient Fathers yet one while he seemeth a Catholique another while of another opinion These two are nere to reconciliation for they both agree vpon the certaintie of the Author but condemne the vncertaintie of his doctrine The twelfth Trithenius Tritenius de Bertr a man without exception he sayth That Bertram the Priest was exceedingly skilfull in the holy Scriptures he was sharpe in wit famous in speech neither was he lesse notable in life then in learning he wrote many famous and excellent workes vnto Charles the Great the brother of Lotharius the Emperour he wrote a praise-worthy Booke to wit one Booke concerning the Body and Blood of the Lord he flourished in the dayes of Lotharius the Emperour about the yeere of Christ 840. You haue heard the great Enquest what they can say against this Author Yet all this while the Trumpet hath given an vncertaine sound Some you see denyes the man as a singular Novelist others acknowledge the Author but affirme this Worke to be suppositious others say he held the catholique opinion in the maine but squared in the forme of speaking so that hitherto you see the Iurors are not agreed among themselues and therefore they cannot giue vp their Verdict against him Onely this last witnes doth best resolue all the former doubts he sheweth that Bertram was no dotard he shewes it could not be written by Berengarius or his followers for he liued wrote this Worke to Charles 200. yeares before his time he shewes he was not spurious but the true Author and by this his testimonie doth cleerely exclude Oecolampadius for the Author whose writings were not extant when Tritemius made his Catalogue of this and other Authors Certainely if these men had beene sworne to the Truth as well as to the Church the Foreman of the Inquest and the last would haue reconciled all the rest You haue heard Gentle Reader the Popes tenants his sworne servants our sworne enemies their best witnesses Bertrams worst accusers bound by oath to maintaine the Papacy divided amongst themselues Now listen and heare their soveraigne Iudges giue sentence and according to their agreement let him stand or fall in your judgment And first let their Lord chiefe Iustice Pope Clement the eyght be heard for as he cannot erre so he may not be contradicted Ant. Posseu Appar Pag. 230. Tom. 1. Let not Bertram be read saith he but with leaue of the Apostolique Sea and with this condition that the Reader my confute the heretiques by the errors of that booke The next are the Roman Inquisitors Ind libr. prohibited Anno 1559 Trident and the Trent Fathers these also
so much divided against it selfe that they cannot by any glue of Concord as Cyprian speaketh nor bond of vnitie be conioyned Cyp lib. 3. Epist 13. Some hold of Paul some of Apollos some allow the Booke others deny the Author Is the Worke man and the Worke divided Is the Author of the Booke commended the Booke it selfe condemned Is this the wisedome and pollicie of the Church to cry some one thing some another like the common Craftsmen for their great Diana of the Ephesians These things were much to be wondred at especially by one that wants perhaps the leisure perhaps the knowledge to search into these doubtfull disputes but that the ingenuous confession of Erasmus will satisfie a further jnquisition It is plainely found saith he that many things in Luthers Bookes are condemned for hereticall which in the Bookes of Bernard and Austen are read for holy and Orthodox Agreeable to that saying of Maldonats Maldon Comment in Ioh. 6. expounding a place of Scripture Although I haue no other Author saith he for my exposition yet I allow it rather then that of Austens and others though it be most probable because this of mine crosseth more the sense of the Calvinists Thus then to end with the Church of Rome with whom I began Isid Pleusit lib. 3. epist 408. Shee is like a Woman fallen from her ancient happinesse and retaining onely some signes thereof she hath the Sheaths and Caskets where the Ornaments lay but the goods themselues she is spoyled off Hence it is that wee are departed from their Church as Moses sometimes departed out of Egypt or as S. Austen from the Maniches Chrysost in Math. Homil 49. We haue departed from them in body they first departed from vs in minde we from them by place they from vs by faith we haue left with them the foundations of the walls they haue left with vs the foundations of the Scriptures We are departed from them in the sight of man they are departed from vs in the iudgement of GOD. And as concerning this Author which I here present vnto you Ierom Epist 126. ad Euagr I will say as S. Ierom answered Euagrius who desiring his opinion concerning Melchisedec whether he were the holy Ghost S. Ierom when he had shewed him the iudgement of the ancient Fathers of whom some thought Melchisedec a Man some an Angell You haue saith he what I haue heard what I haue read touching Melchisedec to bring forth the witnesses it was my part let it be yours to iudge of the credit of the witnesses Behold Gentle Reader the Worke-man and the Worke I haue cited the opinions of the Moderne Writers and of the best concerning this Author it is your part to iudge of the credit of them it was my part to summon their apparance for the tryall of the partie it is your part to iudge of the sufficiencie of their proofe their good agreement amongst themselues You haue the Author aboue 800. yeares continuance you haue his doctrine aboue 1500. yeares if his proofe make it not good we will disclayme both the Author and his Doctrine If such a light did so shine when the Church was so much darkned and obscured with the mists of IgnoraÌ„ce pittie it were but this Lampe should receiue a new Light by reprinting of him which the Iniquitie of the times hath almost extinguished Briefely all that I can say of the Author is this That which Vincentius Lyrinensis spake of Tertullian may very fitly be attributed to him His words are senses his senses victories and as concerning the Worke and the exquisite performance thereof I will say in two words Exegit Monumentum It may stand and long may it stand a Monument to after Ages that he may be justified in his sayings and cleare when he is judged H. L. ¶ Bertram the Priest his Preface concerning the body and blood of the LORD written to Charles the great being Emperour I Am commanded by you famous Prince to declare vnto your Highnesse What iudgement I am of concerning the mysterie of the Bodie and Blood of Christ Certaine it is that as this commandement doth well beseeme your magnificall and Princely estate so is it a most hard thing to be performed by my poore and small power For what is more meete for your Kingly Providence and government than in respect of your selfe to be vniversally wise concerning his holy mysteries who hath vouchsafed you worthy of the Kingly seate and in respect of your Subiects not to suffer them to thinke divers things concerning the bodie and blood of Christ in which doubtlesse consisteth the whole summe of Christian Redemption For while some of the faithfull affirme that the mysterie or Sacrament of the body and blood of Christ which is daily celebrated and administred in the Church is done vnder no figure and vnder no cover at all but perfâ—â—med vnder the naked manifestation shew of the truth it selfe and againe while other some testifie that these things are conteined vnder the figure of the mystery and that it is one thing which appeareth to our bodily senses and another thing that our faith looketh vpon it plainly appeareth that there is no small diversitie and difference amongst them And whereas the Apostle writeth vnto the faithfull people That all of them should savour one thing 1 Cor. 1.10 and speake one thing and that no schisme should appeare amongst them we must needs say that they are by no small schisme divided and rent asunder who not thinking the selfe same things doe speake diversly of the mysterie of the bodie and blood of Christ Wherefore your Kingly Maiestie and Highnesse being provoked no doubt with the zeale of Religion though perhaps not quietly and indifferently considering of these things and desiring also that all men should according to the Apostles Commandement thinke and speake one thing doth diligently search for the mysterie and secret of truth that so you may call backe such therevnto as haue wandred and strayed Wherevpon also it commeth to passe that you disdaine not to demand and aske the truth of this matter even of very poore and base men perswading your selfe that the mysterie of so great a secret cannot be knowne but by inspiration and revelation from God who having no respect of persons sheweth forth the light of his truth by whomsoever he himselfe hath chosen to so great a matter Now as it is very pleasant for me poore man to obey your Commandement so I confesse it is a very hard matter for me to dispute and reason of a matter so farre estranged from mans vnderstanding and senses and into which a man cannot pearse or enter but by the instruction and teaching of the holy Spirit Wherefore I being at this present subiect to your Highnesse commandement and yet trusting and cleaving to the ayde and assistance of him of whom we will speake will assay by what words I can to open my iudgement concerning
this mysterie take and vnderstand nothing according to the hidden power that lyeth within but iudge of the whole according to that which visibly and outwardly appeareth I would faine haue these men I say to tell me in what respect the change is made in this mysterie If they will say that it is made in respect of the substance of the creatures I answere that that cannot be so for in respect of the substance of the creatures look whatsoever they were before consecration they are even the same afterwards but they were Bread and Wine before and therefore they remaine the same which is proved because we see that even when they are consecrated they remaine in the same kinde and forme Wherefore that which our faith looketh vpon is changed inwardly by the almightie power of the holy Ghost and is it that which feedeth the soule and ministreth or yeeldeth the substance of eternall life Againe the same Doctor a little after saith Why doest thou here Amb. loco supra citato in the mysterie of Christs bodie seeke for the order of nature seeing that he being the Lord God himselfe was beside and without the course of nature borne of a Virgin Obiect Here the hearer scholler or learner riseth vp and saith That that is Christs body which is seene and that that is his blood which is drunke and that wee must not inquire how it is made or become his body but beleeue hold that so it is become his body Answ I answere Thou imaginest and supposest that thou thinkest well but if thou diligently looke into the nature force of the words thou shalt see thou sayest nothing For thou affirmest both that Christs body is seene and his blood drunke and also that thou doest faithfully beleeue it to be Christs bodie and blood but I say that these speeches cannot stand together because if thou doest beleeue it thou doest not yet see it 2 Cor. 5.7 for we walke by faith and not by sight And againe if thou seest it thou shouldest say I see it to be Christs very body and blood and shouldest not say I beleeue it to be Christs body and blood But for as much as faith beholdeth that whole thing whatsoever that whole thing it selfe be and the eye of flesh apprehendeth or laieth hold of nothing the scholler or learned shall vnderstand which is also the Doctors meaning that those things which are seene are the body blood of Christ nor in kinde and forme but in vertue and power wherevpon also he saith that we must not in this matter consider or behold the order of nature but reverence and esteeme the high power of Christ which maketh every thing as he will how he will into what he will and createth that which was not and being created changeth it into that which it was not before The same Author addeth Verily Amb. loco eodem that is the true flesh of Christ which was crucified and which was buried and therfore this mysterie must be in deede the Sacrament of that flesh which thing the Lord himselfe publisheth proclaimeth saying This is my body O how diligently and how wisely is this distinction and difference made Of the flesh of Christ which was crucified and which was buried according vnto which also Christ himselfe was both crucified buried the Doctor saith that it is the very and true flesh of Christ but of that which is received in the Sacrament he sayth It is indeed the Sacrament of that true flesh By these words distinguishing the Sacrament of his flesh from the truth of his flesh or very flesh in as much as in respect of the truth of that flesh which he tooke of the Virgin he said that he was both crucified and buried And wheras he said that the mystery which is at this day celebrated in the church is the sacrament of that very and true flesh in which Christ was crucified he doth plainely instruct and teach the faithfull people that that flesh in which Christ was both crucified and buried is not a mystery or Sacrament but the truth of nature and on the other side he teacheth them that this flesh which now in a mysterie doth containe the likenesse of that flesh is not that flesh in kinde or forme but in a Sacrament for in kinde and forme it is Bread but in a Sacrament it is Christs very true bodie Mat. 26.26 Ambr. loco citat as the Lord Iesus himselfe affirmeth saying This is my body And the same Doctor in the words following saith Mat. 6.31 What these words should meane mentioned in Matthew what shall we eate or what shall wee drinke the holy Ghost hath in another place and after another sort expressed by his Prophet saying Taste yee and see Psal 34.8 how gracious the Lord is blessed is the man that trusteth in him Doth that same Bread thinke you being tasted bodily or that same Wine being drunke corporally declare and shewe forth how sweet the Lord is No verily for whatsoever it savoureth it is bodily and delighteth onely the palate and throate Shall we thinke that this is to taste the Lord to wit to feele and savour some bodily thing No verily for the spirituall tasting and savouring of the Lord stirreth vs vp to haue little or no regard yea to be voyde as it were of bodily savouring and in that Bread and in that drinke to imagine or thinke of nothing corporally but to feele and perceiue the whole spiritually because the Lord is a spirit Ioh. 4.24 and blessed is the man that trusteth in him And againe afterwards he saith thus Christ is in that Sacrament Amb. loco eodem because it is the body of Christ wherefore it is not bodily meate but spirituall foode What could be spoken more plainely more manifestly or more heavenly for he saith Christ is in that Sacrament and yet he saith not that that Bread and that Wine is Christ which if he should say he should set forth Christ as though he were corruptible and subiect to mortalitie which be it farre from vs to thinke much more to speake for it is certaine that whatsoever in that meate is either bodily seene or bodily tasted all that is subiect to corruption The Doctor addeth these words Because it is the body of Christ But perhaps here some man will stand vp and say Behold he manifestly and plainly confesseth that that Bread and that Wine is Christes body But withall marke I pray thee how presently he addeth That it is not bodily meate but spirituall foode Bring not with you therefore the sense and feeling of the flesh for by that nothing either is or can be perceived in this mystery It is indeed Christs body howbeit not his bodily bodie but his spirituall body It is Christs blood but not his bodily blood but his spirituall blood Wherfore nothing here is to be iudged felt or perceived bodily but spiritually It is
were Sacraments and are diverse or differing one of them from another in respect of their signes but are equall and like yea all one in the matter that is signified by them Hearken what the Apostle Paul saith 1 Cor. 10.1.2 c. I would not haue you ignorant brethren that all our Fathers were vnder the Clowd and that all passed through the Sea and were all baptised vnto Moses in the Clowd and in the Sea and did all eate the same spirituall meate and did all drinke the same spirituall drinke Verily they had the same spirituall both meate and drinke but another bodily both meate and drinke for they had Manna and we another thing and yet they had the same spirituall thing that we haue And the Apostle addeth and they did all drinke the same spirituall drinke They drunke one thing and wee another but that was in respect of visible kinde or forme and yet they both signified one thing by spirituall power For how otherwise could it be the same drinke They drank saith he of the spirituall rock that followed them and the rocke was Christ From thence came the bread from thence came the drinke The rocke was Christ in sign figure but the very true Christ is in word and in flesh Againe Aug. tract eodem in the same place This is the bread that came downe from heaven so that whosoever shall eate of it shall not dye but yet hee must eate that which appertaineth to the vertue and power of the Sacrament and not that onely which appertaineth to the visible Sacrament And such a one is hee as eateth inwardly and not outwardly only and as eateth the same in his heart through faith and not that pearceth or presseth it with his teeth And in another place of his saide Exposition vpon Iohn bringing in our Saviours words hee speaketh thus Aug. in Ioh. tract 27. Doth this offend you that I said behold I giue you my flesh to eate and my blood to drinke What then if ye shall see the Sonne of man ascend vp where he was before What meaneth this Doth hee by this speech loose that which moved them Doth hee by so saying open that wherewith they were offended Yea verily and that fully also if they could haue vnderstood it For they thought that he would haue given his body but hee said that hee would goe vp into heaven and that whole as he was as though he should say When yee shall see the Sonne of man ascending vp where hee was before at the least even then yee shall know that hee will not giue his body after such a manner and fashion as you imagine and fantasie yea and even then also yee shall vnderstand that his grace is not consumed or eaten vp by bytings and morsels For the Lord himselfe saith It is the spirit that quickeneth the flesh profiteth nothing And after that hee had vttered many words and sentences hee againe addeth Aug. tract eodem Rom. 8.9 Whosoever saith the Apostle hath not the spirit of Christ the same is none of his Wherefore it is the spirit that quickneth the flesh profiteth nothing The words that I haue spoken vnto you are spirit and life What meaneth this that they are spirit and life That is to say they must be spiritually vnderstood Hast thou vnderstood them spiritually then are they spirit and life to thee Hast thou vnderstood them carnally yea even so are they spirit and life but not vnto thee By the authority of this Doctor handling the Lords words concerning the Sacrament of his body and blood wee are plainely taught that those words of the Lord must bee vnderstood spiritually and not carnally even as himselfe saith Ioh. 6.63 The words which I speake vnto you are spirit and life yea even those words verily which hee spake concerning the eating of his flesh and the drinking of his blood For he speaketh of those words wherewith his Disciples were offended Wherefore to the end they might not be offended the heavenly Master or Teacher calleth them back frō the flesh to the spirit and from bodily sight to invisible vnderstanding We see therefore in what respect that meat of the Lords body and that drinke of his blood are truly and indeed his bodie and truly and indeed his blood to wit in respect that they are spirit and life Moreover such things as bee all one are contained in or vnder one definition Now it is affirmed of the very and true body of Christ that hee is very God and very man God as hee was begotten of the father from before all beginnings and man as hee was towards the end of the world conceived and borne of the Virgine Mary But these things cannot bee said of that body of Christ which by a mystery is celebrated and administred in the Church and yet it is after a certaine manner knowne to bee Christs body now that manner is in figure and representation that so the truth and the thing it selfe may bee the better perceived In these prayers which are sayd after the mystery of the body and blood of Christ and whereunto the people answer Amen thus it is vttered with the Priests voyce Wee that doe take or receiue the pledge of everlasting life doe humbly beseech thee to grant that we may with a manifest and plaine partaking receiue that which we touch in the image or representation of the Sacrament Now wee know that a pledge and an image or representation appertaine to another thing that is to say haue respect not to themselues but to another thing For a pledge is a pledge of that thing for the pledging whereof it is given and not the thing it selfe as likewise an image is the image of that thing the likenesse whereof it doth represent or shew forth For these things doe signifie the thing it selfe whose picture and pledge they are and yet for all that they doe not very manifestly declare the things themselues Which seeing it is so it plainely appeareth that this body and blood are the pledge and as it were the picture or representation of a thing that shall be to the end that that which is now shewed by a similitude may in time hereafter to come be by manifestation or manifestly revealed Wherevpon I conclude that if now they signifie and in time to come shall make manifest or lay open that then that is one thing which is done and performed now and that that is another thing which shall in time to come be manifested and layd open Wherefore that which the Church celebrateth and administreth is both the body and blood of Christ but yet as a pledge and as it were the picture or representation But then it shall be the truth when as now not the pledge nor the picture or representation of the thing shall appeare but the truth of the thing it selfe Also in another place of the sayde prayers We beseech thee Lord to graunt that thy