wherefore heere is pointed foorth a figure but in the preceeding speaches the literall veritie that is the plaine and open meaning in a cleare discourse is manifestlie showne But let VS returne to that for whose cause these thinges are formerlie spoken to wit to the consideration of the Bodie and Blood of Christ For if the mysterie thereof bee celebrated without anie figure it is not convenientlie called a mysterie seeing that cannot bee called a mysterie wherein there is no secret thing nothing removed from our corporall senses nothing hid with some coverture or other But that bread which by the administration of the Priest is made the Bodie of Christ showeth one thing to the outward senses of men and cryeth another thing inwardlie to the soules of the Faythfull Outwardlie the Bread is that selfe-same which it was before for wee see that same shape and colour and that same savour thereof is also perceived but inwardly a farre more different precious and excellent thing is intimated and exhibite because it is heavenlie and divine that is the Bodie of Christ is showne vnto vs which is not seene with these fleshlie eyes but is seene and taken and eaten by the looking on of a faythfull soule The Wine also which by the Priestlie consecration is made the Sacrament of Christs Blood representeth one thing outwardlie and containeth another thing inwardlie for what see wee outwardly but the substance of Wine taste it and it is Wine smell it and it savours Wine looke to it and you shall beholde the colour of Wine But if it bee considered inwardlie in the mynde it tasteth not as Wine but as the Blood of Christ vnto the Believers soules and is acknowledged so while it is seene and is approven while it is so smelled These things to bee so it is manifest seeing no man can denye the same because that Bread and that Wine figuratiuelie onelie is the Bodie and Blood of Christ for in that Bread as is clearelie seene there is no flesh knowne to bee in it or in that Wine anie drop of blood to bee pointed foorth while as after this mysticall consecration they are not-with-standing neyther called Bread nor Wine but the Bodie and blood of Christ. For if according to some there bee nothing taken figuratiuely in this Sacrament but all bee considered according to the â—oresaide verball veritie or literall meaning then faith worketh nothing heere because there is nothing heere considered spirituallie but all whatsoever is taken corporallie And seeing fayth according to the Apostle Heb. 11. 1 is an evidence of things which appeare not that is not of those substances which are seene we shall get nothing heere by fayth because whatsoever is heere falleth vnder and wee judge it with our corporall senses There is nothing more absurd also than to take that bread to bee flesh carnallie or to say that that Wine is Blood reallie for so it will not bee a mysterie seeing there is no secret nor hid thing in this sort of speach anie way contained How likewise are these sayde to be the Bodie and Blood of Christ seeing there is no change vnderstood to bee made of them for all 〈◊〉 change is either from that which is not into that which is or from that which is into that which is not or from that which alreadie is into another which in like manner is But in this Sacrament if the trueth in simplicitie be onelie considered and none other thing bee believed by the senses than that which they see there shall none alteration heere bee seene to bee made For neither is there a change out of that which was not into that which is which manner of change is seene in things growing seeing they were not before but that they may haue a being they are changed from not being into that which hath a being But this Bread and Wine were before they were turned into the bodie and blood of Christ. Neither is there such a mutation as of that which hath a being changing into that which hath no being which sort of alteration is in thinges perishing by decaying for whatsoever decayeth first of necessitie had some being neither can that suffer such an alteration which never had a being Now that this sort of alteration is not in the Sacrament is cleare lykewyse because according to the trueth the forme of the creature which it had before is knowne as yet constantlie to remaine Also there is an alteration which is of that which hath a being into that which lyke-wyse hath a being which sort is seene in things suffering a change in their qualities onelie the substance remaining as when that which was white is changed into that which is blacke but neither is this alteration known to be made in this Sacrament for there is nothing found heere to bee changed neither in touching nor colour nor favour If therefore there bee nothing heere changed the elements are none other than that they were before But heere the Bread and Wine are other things because the bread is made to bee the bodie and the wine the blood of Christ for so saith he himselfe Take eate this is my bodie and so of the Cup Take drinke this is the blood of the new Testament c. Wee must then demande of them who will vnderstand nothing heere figuratiuelie but all things to consist in verball simplicitie wherein this alteration is made seeing they are not nowe these thinges which they were before to wit bread and wine but are the bodie and blood of Christ for according to the forme and shape of visible thinges both these haue in themselues substantiallie none alteration and if they haue suffered no alteration they are nothing else but that which they were before Wherefore Renowned Prince your Highnesse seeth to what point these of the contrarie opinion are driven for they denye that which they are thought to affirme and that which they belieue they are found to destroy For they confesse truelie that it is the bodie and blood of Christ and when they say this without doubt they graunt that the bread and wine is not that nowe which they were before and if they bee other than they were then they are changed seeing that cannot bee denyed Let them therefore tell wherein they are changed for we see nothing corporallie to be changed in them of necessitie then they must confesse either that they are changed in some other respect to wit in vse and consequentlie not to bee that which they otherwise are seene to bee in veritie but another thing which they are not seene to be according to their owne proper and substantiall existence Or if they will not confesse this they shall bee constrayned to denye that they are the bodie and bloode of Christ at all which not onelie is abhominable to say but to thinke onelie But because they will confesse that they are the bodie and blood of Christ neither could they haue
to the similitude and memoriall of those on which these things were done So that that is called the day which is not the day it selfe but alyke vnto it by revolution of tyme and that is sayde to be done on that daye in respect of the celebration of the Sacrament and memoriall thereof which notwithstanding is not on that day indeede but long agoe is done Was not Christ lyke-wyse but once onelie crucified in his owne person and yet not-with-standing not onelie in the Sacrament at all these solemnities at Easter but everie day also hee is crucified before the whole people Neither speaketh hee vntruelie who beeing asked at the tyme of the Sacrament and in the meane while answereth that Christ is in crucifying for if Sacramentes had not a similitude of the things themselues whereof they are Sacraments they were not at all to be called Sacraments From this similitude then and resemblance the Sacramentes for the moste parte take the names of the thinges them selues As then according to a certaine manner the Sacrament of Christes bodie is the bodie of Christ and the Sacrament of Christes bloode is the bloode of Christ so the Sacrament of Fayth is Fayth Wee see then that holie Augustine sayeth that the Sacrament in effect is one thing and the thing signifyed another for the bodie of Christ which suffered that blood which gushed foorth out of his syde are the reall thinges them selues but the mysteries of these thinges are that which hee calleth the Sacrament of the bodie and blood of Christ which is celebrated in rememberance of the Lords Passion not onelie at the solemnitie of Easter yearlie but also everie day through-out the whole yeare And not-with-standing that there is but one bodie of the Lord where-in hee suffered once onelie and one blood once onelie shedde for the redumption of the worlde yet the Sacramentes haue taken the names of those same thinges them selues so that they are called the Bodie and Blood of Christ while as they are so onelie called but for the similitude of those things which they signifie as the Passion daye and the daye of the Resurrection are so called which are yearlie celebrated while as not-with-standing in his bodie hee suffered but once as is sayde and rose but once Neyther can these dayes bee called backe againe because they are alreadie by-gone Yet not-with-standing by that forme of speach they are called such dayes where in the rememberance of the Lordes death and Resurrection is commemorated because they haue the similitude and resemblance of those dayes where-on our Saviour suffered and rose againe Whence wee say the daye or tomorrowe or the day after to bee the daye of the Lordes Passion or his Resurrection when as not-with-standing those dayes where-on these thinges were reallie done are by-past manie yeares agoe So also wee may saye That the Lord is sacrificed or offered vp when the Sacrament of his Oblation is celebrated while as not-with-standing hee was but once onelie sacrificed for the salvation of the worlde in his owne person as the Apostle sayeth CHRIST once suffered for vs leaving an example vnto vs that wee might followe His Foote-steppes For hee sayeth not that hee suffereth daylie in his owne person which hee did but once but hee left vs that example which vnto vs that are the faythfull is daylie represented in the mysterie of his bodie and bloode that who-so-ever commeth vnto it may know that hee must bee partaker of the Lordes sufferinges the patterne and resemblance where-of hee giveth in his holie mysteries according to that of Salomon When thou commest to eate at the Table of a mightie man consider diligentlie what is set before thee knowing that thou must prepare such things againe To come then to the Table of this mightie man is to bee partaker of the heavenlie Food and the taking heede to those thinges which are set before thee is the vnderstanding and discerning aright of the bodie and blood of Christ Whereof who-so-ever hee bee that is partaker let him take heede that hee must prepare such thinges also to wit that hee must bee Christes follower by dying with him the memorie of whose death hee must not onelie by believing but by tasting also confesse Also the blessed Apostle Sainct Paul wryting to the Hebrewes sayth Such an high Priest it became vs to haue who is holie harmelesse vndefyled separate from sinners and made higher than the Heavens Who needeth not daylie as those high Priestes vnder the Lawe to offer vp Sacrifice first for his owne sinnes and then for the peoples for this the Lord IESVS CHRIST did once when hee offered vp him selfe And now that which hee did once is daylie re-iterated for hee offered himselfe once for the sinnes of the people and yet not-with-standing this Oblation is daylie celebrated by the faythfull but in a mysterie that that which our Lord IESVS fulfilled by offering vp him selfe once in person might in rememberance of his Passion bee daylie performed and that by celebrating the holie mysteries there-of Neither is it vntruelie sayd that in these mysteries the Lord is crucified or suffereth because they carrie the similitude of that death and suffering whereof they are resemblances Whence it is also that they are called the Lords bodie and his blood because they take the name of that whereof they are the Sacrament Hence it is that blessed Isiodor in his Booke of Etimologies sayeth that this word SACRIFICE is so called as it were a Sacred fact because this action or Sacrament is consecrated with a mysticall sort of Prayer vnto the remembrance of the Lords Passion From whence it is that at his command wee call that the bodie and blood of Christ the which while it is made of the fruites of the earth it is sanctified and so becommeth a Sacrament by the Spirite of God working invisiblie The Sacrament of which Bread also and of which Cup is in the Greeke called Eucharict which in Latine being interpreted signifieth THANKS-GIVING And what is better I pray you than the bodie and blood of Christ and therefore that bread and that wine are compared to the bodie and blood of Christ because as the substance of this visible bread and wine nowrisheth and refresheth the outward man so that word of God which is the living bread by the participation of it refresheth the mynds of the faythfull And that holie fore-named Father doeth ever teach that the mysterie of the Lords Passion is to be celebrated in remembrance onlie of the Lords suffering for vs. And so by saying this hee showeth that the Lords proper suffering was but once but that the daylie rememberance thereof in our holie Solemnities is often to bee represented Whence it is that the bread which is offered al-be-it it be taken of the fruits of the earth while it is sanctified it is turned in the bodie of Christ and that wine which did
which is vnderstood hath a spirituall fruit This Venerable Doctor then by saying this teacheth vs what wee ought to thinke concerning the proper bodie of Christ which was borne of the Virgine and sitteth nowe at the right Hand of the Father in which hee is to come to judge the quicke and the dead and what wee ought to thinke of that which is offered vpon the Altar where-of the People are made partakers That bodie is whole neither is it divided by any cutting nor covered with anie figures But this which is set vpon the Table of the Lord is a resemblance of that because it is a Sacrament And that which is seene outwardlie hath a corporall shape and feedeth the bodie but that which is vnderstoode inwardlie it hath a spirituall fruite which quickeneth the Soule And when he would haue spoken more manifestlie concerning this mysticall bodie hee sayeth thus in the wordes following If ye will vnderstand concerning the bodie of Christ heare the Apostle saying Yee are the Bodie and Members of Christ. If then yee bee the bodie and members of Christ your mysticall resemblance is set on the Lords Table and yee receiue the mysterie of the Lord and vnto that which you are yee say AMEN and by aunswering so yee subscrybe there-vnto Thou hearest then of the bodie of Christ and thou aunswerest AMEN Bee a member then of the bodie of CHRIST that that may bee a true AMEN Wherefore then is this mysterie in the bread Wee shall bring nothing heere of our owne wit but let vs heare the Apostle when hee was speaking of that Sacrament saying For wee being manie are one bread and one bodie And holie Augustine instructing vs sufficientlie of the rest sayeth That as in that bread which was offered on the Altar the bodie of Christ was resembled so also the bodie of the people that did receiue it was lyke-wyse represented that so hee might showe manifestlie that that is the proper bodie of Christ onlie which was borne of the Virgin sucked suffered died was buried rose againe ascended to the Heavens and which presentlie sitteth at the right Hand of his Father and is to come to Iudgement But this which is set vpon the Lordes Table containeth the mysterie of the bodie of the faythfull as the Apostle witnesseth saying For wee beeing many are one bread and one bodie in Christ. Wherefore most Noble Prince let your wisedome consider that it is most clearlie showne by Testimonies of holie Scripture and Sayings of the holie Fathers That that Bread which is called the Bodie of Christ that Cup which is called the Blood of Christ is a figure because it is a mysterie And that there is a great difference betweene the mysterie of his bodie and his bodie it selfe which suffered was buried and rose againe because this is the proper bodie of our Saviour neither is there in it any figure or signification but the manifestation of the thing it selfe is knowne and the believers desire the sight of him because hee is our head and by the sight of him our desire shal be satisfied because He and the Father is one not according to that that our SAVIOVR hath a bodie but according to the fulnesse of the DEITIE which dwelleth in the Man CHRIST But in that which is celebrated in a mysterie is a resemblance not onlie of the proper bodie of Christ but also of all believers in him for it beareth the figure of both the bodies that is both of Christ which suffered and rose againe and of the people which are renewed in Christ by Baptisme and quickned from the dead Let vs also adde this That that Bread and Cup which is called the Bodie and Blood of Christ representeth the remembrie of the Lords Passion or Death as him selfe sayde in the Gospell Doe this in rememberance of Mee Which the Apostle Sainct Paul expoundeth saying How often so-ever yee eate this Bread and drinke this Cuppe yee shall remember the LORDES death till His comming againe We are taught then by our Saviour and also by the holie Apostle Sainct Paul That that Bread and that Bloode which is set vpon the Altar is set downe in rememberance and resemblance of the Lordes death and Passion that it may call to recent memorie that which was done long a-goe where-by wee beeing remembered of his death and suffering may bee made partakers there-by of that heavenlie Gift where-by wee are redeemed from Death ever-lasting Knowe wee lyke-wyse that when wee come to the sight of Christ him selfe wee shall not haue neede of such meanes where-by wee may bee admonished what his great bountifulnesse sustayned for vs because beholding him selfe face to face wee shall not bee put in mynde by the outward admonition of temporall thinges but wee shall beholde him by the contemplation of the veritie it selfe even as wee ought to giue thankes for ever vnto the Author of our Salvation Neyther there-fore let it bee thought al-be-it wee say this that there-fore the Bodie and Bloode of Christ is not truelie apprehended by the Faythfull in the mysterie of this Sacrament seeing Fayth apprehendeth not that which the Eye seeth but that which it selfe believeth because it is spirituall foode and spirituall drinke feeding the Soule spirituallie giving lyfe full of eternitie as the Lord our Saviour commending this mysterie fayeth It is the Spirite that quickeneth for the Flesh profiteth nothing Desiring then to obey Your Highnesse Commaund heere-in I beeing but of small abilitie haue vnder-taken to reason concerning thinges of no small importance and controversie not following the presumptioÌ„ of mine own thoughts and estimation but looking to the authoritie of Fathers and those that haue gone before mee Which if You allowe to bee spoken catholicklie attribute the same vnto the worthinesse of Your Fayth who laying a-syde the Glorie of Your Royall Majestic was not ashamed to haue an Aunswere of the Veritie from Your humble Servaunt But if it please You not let it bee imputed vnto mine insufficiencie vvho was not able to declare these things so effectuallie as other-wyse I desyred AMEN The Purging of BERTRAM Out of the Expurgatorie Spanish Index of Don Gaspâ—r Quiroga Cardinall and Arch-bishop of Toledo Generall Inquisitor of Spayne and set foorth by his Commaund and of the Councell of the sayde Generall Inquisition according to the Decreet of the Councell of Trent and by the speciall Mandate Authoritie of Philip the second King of Spayne And by the care and direction of the Duke of Alue in the Low-Countreys Framed and made vp Anno 1571. According to that Copie printed at Madrill there-after by Alphonsus Gomesius His Majesties Printer there Anno 1594. That the Booke of BERTRAM Priest Of the Bodie and Blood of CHRIST beeing amended may bee hence-foorth tolerated The Iudgement and Decree of the Vniversitie of Duay approoved by the Censures as folâ—oweth ALtho wee greatlie account not of this Booke and therefore we are not much carefull altho
beene so except the change had beene to the better neither is that change corporallie but spirituallie made of necessitie the speach thereof is figuratiue because vnder the vaile or curtaine as it were of corporall bread and wine is convoyed vnto the soule the spirituall bodie and bloode of Christ Not that these are the existences of two diverse things to wit as of a bodie and a spirit but one and that same selfe thing according to one consideration is a sort of bread and wine and according to another is the bodie and blood of Christ according to that as they are touched corporallie they are kyndes of corporall creatures but according to that power whereby they are made so spirituallie they are the mysteries of the bodie and blood of Christ. Let vs consider also the Laver of holie Baptisme which worthilie is called the fountaine of life because it reformeth the commers vnto it by the newnesse of a better life and gifâ—eth them that are dead in sinne with liuelie grace and righteousnesse according to that it is the element of water hath it that power and yet except it had the vertue of Sanctification it could not wash away the blot of sinne and except it contained the strength of life it could no wise giue life to the dead not in the flesh I meane but in the soule And yet if wee consider in that fountaine onelie that which our bodilie eye perceiveth it is seene to bee a moyst element subject to corruption having no power but to wash onelie the bodie but the accessorie vertue of the holie Spirit by priestlie consecration maketh it pithie not onelie to wash away the filth of the bodie but also to purge by a spirituall grace the foulenesse of the soule Beholde then in one and that same element wee see two contrarieties to remaine that is that which is subject to corruption to giue incorruption and that which hath no lyfe to giue lyfe It is manifest then into that fountaine to be both that which the corporall senses seeketh and therefore to bee changeable and corruptible and againe that also to bee in it which onelie sayth beholdeth and therefore cannot bee corrupted nor suffer the losse of lyfe If thou consider it as it washeth outwardlie it is an element but if thou weigh it as it cleanseth inwardlie it is the power of lyfe of sanctification and immortalitie Therefore in the proper nature thereof it is corruptible water but in the mysterie thereof and holie vse it is curing grace even so that which is called the bodie and blood of Christ in the outward show considered it is a creature subject to mutabilitie and corruption but if wee consider the vertue of the mysterie thereof it is life giving immortalitie to the partakers thereof These thinges then are not all one as they are seene and as they are believed for according to that as they are seene they beeing corruptible they feed the bodie which is corruptible but as they are believed beeing immortall they feede our soules to immortalâ—â—ie The Apostle also writing to the Corinths sayeth I would not Brethen that you should beeâ— ignorant that all our Fathers were vnder the Cloude and all passed though the Sea and were all baptized vnto Moses in the Cloude and in the Sea and did cate the same spirituall meate and drinke the same spirituall drinke For they dranke of that spirituall Rocke that followed them and that Rocke was CHRIST Wee perceiue then that the Sea and the Cloude did carrie a figure of Baptisme and that our Fathers in the olde Testament haue beene baptized in them Now could the Sea in that it was an element haue in it the vertue of Baptisme or could the Cloude in that respect it did kythe the thickest part of the aire sanctifie the people Neither can we say that the Apostle speaking in Christ hath sayde vntruelie that our Fathers were baptized in the water and in the cloude And albeit that Baptisme did not represent the same forme of Baptisme of Christ which is nowe vsed in the Church daylie yet notwithstanding no man in his wits can denye but it was a sort of Baptisme and in it our Fathers to haue beene baptized except madlie he presume to gaine-say the Apostles wordes Therefore the sea and the cloud in that they are naturall bodies giue not the cleannesse of sanctification but according to that they contained in them invisiblie the sanctification of the holie Spirit for there was in them a visible forme which might appeare to the corporall senses of all not in similitude but in the veritie it selfe and inwardlie a spirituall power shyned which appeared not to carnall eyes but to the eyes onelie of the soules of the godlie Like-wyse the heavenlie Foode which rayned from Heaven and the water that gushed from the rocke was corporall and fedde and watered the people corporallie yet not-with-standing the Apostle calleth that Mâ—nna and the water Spirituall Food Wherefore serveth this Because there was a spirituall power of the word of GOD in these substances which did feede and water rather the soules of the believers than their bodies And altho that meate and drinke fore-shewed the mysterie of the bodie and blood of Christ then onelie to come which the Church nowe celebrateth as come not-with-standing the holie Apostle affirmeth constantlie That our Fathers did eate that same spirituall foode and did drinke that same spirituall drinke Perhaps then thou wilt aske what hee meaneth by that same spirituall meate and drinke To wit Even that same which the Children of the faythfull eate and drinke now-aâ— dayes in the Church for wee must not conceiue diverselie heere because one and that selfe-same CHRIST who fed the people in the Desart being baptized in the water and the clowde hee watered them then with his bloode which hee gaue them to drinke and fed them then with his flesh and nowe in the Church of the Faythfull hee feedeth his people with the same bread of his bodie and giveth them the same water of his bloode both for drinke and nowrishment Which thing the Apostle did goe about to signifie when hee sayde That our Fathers did eate that same spiritual food and dranke that same spirituall drinke and therefore hee did consequentlie adde That they dranke of that Spirituall Rocke which followed them and the Rocke was CHRIST that wee might there-by vnderstand that Christ in the Desart did consist in that spirituall Rocke and gaue to the people the water of his bloode Who there-after having taken flesh of the Virgine hath given him selfe in our tyme vnto the death of the Crosse for the saving of the faythfull and since that tyme hath shed the water of his blood where-by not onelie wee might bee redeemed but also where-of wee might plentifullie drinke A wonderfull mysterie indeed because incomprehensible and inestimable Hee had not as yet taken on the shape of Man Hee had not as yet tasted of Death for the
safetie of the Worlde Hee had not as yet redeemed vs with his precious blood when alreadie our Fathers in the Desart by Spirituall Food and invisible Drinke did eate his bodie and drinke his blood as the Apostle tâ—stifyeth when hee affirmeth our Fathers to haue eaten that same Spirituall Food drunken that same Spirituall Drinke Not that how the same was done is to bee inquired but Fayth that it was so done is to bee acquired For that selfe-same GOD who in his Church by his Almightie power changeth the Bread and Wine into his Flesh and Blood after a Spirituall manner that selfe-same GOD I saye turned in the verie like sorte the Manna which rayned from Heaven into his owne bodie vnto them invisiblie and turned the water gushing out of the rocke into his owne blood Which thing David vnderstanding hee declared the same manifestlie beeing instructed by the holie Ghost saying that Man did eate the bread of Angels For it is a thing to bee laughed at to suppose that that corporall Manna given to the Fathers doeth feede that heavenlie hoaste or that they doe eate anie such meate who are filled with the Banquets of that Heavenlie worde The Psalmist surelie showeth or rather the Spirite of God speaking by the Psalmist either what our Fathers by that heavenlie Manna did receiue or what the faythfull nowe in the mysterie of the bodie and blood of Christ ought to conceiue and belieue In both these surelie Christ him selfe is meant who feedeth the soules of the earthlie believers and is the meat of the heavenlie Angels and both this is done not with a corporall tasting nor by a bodily foode but by the vertue of the spirituall word And vvee vnderstand by the Evangelistes rehearsing that our Lord Iesus Christ before that hee suffered taking bread gaue thanks and gaue to his disciples saying This is my Bodie which is given for you doe this in remembrance of Mee Likewyse He tooke the Cup after Supper saying This Cup is the New Testament in my Blood which is shed for you Where wee see that Christ as yet had not suffered and yet the mysterie of his bodie and his blood was alreadie celebrated for wee thinke not that anie of the faythfull will doubt that that bread was made the bodie of Christ which giving to his disciples hee sayeth thereof This is my Bodie which is given for you Neither that they will doubt that that Cup doeth containe the blood of Christ sacramentallie to wit concerning the which hee sayeth also This Cup is the new Testament in my blood which shal be shed for you So that a little before hee suffered hee could thus haue changed that substance of bread and creature of wine into his owne bodie which was to suffer and into his blood which was to be shed and so also he was able to convert that heavenlie foode after the same manner that rained in the wildernesse and that water which gushed out of the Rocke into his bodie and blood albeit that long after hee was incarnate and his flesh was to hang vpon the Crosse for vs and his blood was to bee shed for our ablution Heere also wee ought to consider how the words are to bee taken which himselfe sayeth Except yee eate the flesh of the Sonne of man and drinke his blood yee haue no lyfe in you Hee sayeth not that his flesh which did hang vpon the crosse should be cutted in pieces and eaten by his Disciples or that his blood which was to bee shed for the redemption of the worlde was to bee given to his Disciples to drinke for that were a facinorous and an abhominable thing if either his blood were so drunken or his flesh eaten according as that grosse and incredulous people thought Wherefore in the words following hee sayeth to his Disciples who indeede believed his words but not as yet had throughlie pearced vnto their right meaning Doeth this sayeth hee offend you what therefore if yee shall see the Sonne of man going vp where hee was before As if he would haue sayde Yee shall not thinke that my bodie is to bee divyded in partes amongst you to bee eaten corporallie or my blood to be so drunken when after my resurrection yee shall see mee going vp to the heavens with the whole fulnesse of my bodie and blood then ye shall vnderstand that my flesh is to be eaten by the faythfull not as these grosse and incredulous people doe thinke but truelie and in a mysticall manner bread and wine being converted sacramentallie to wit into the substance of my bodie and blood to bee taken by the faythfull And thereafter hee lyke-wyse sayeth It is the Spirit that quickeneth the flesh profiteth nothing Hee sayeth the flesh profiteth nothing that way as the incredulous Capernaites vnderstood for other-wise it giveth lyfe as it is taken in a mysterie by the faythfull And hee showeth manifestlie himselfe wherefore this is when hee sayeth It is the Spirit that quickneth Therefore in this mysterie of the bodie and blood of Christ there is a spirituall operation which giveth lyfe without the which operation these mysteries profite nothing because they may feede the bodie indeede but they cannot nowrish the soule But heere aryseth a question which sundrie doe propone affirming That these thinges are not figuratiuelie to bee vnderstood but according to the verie literall veritie which while they say they withall gaine-say the writings of the holie Fathers Sainct Augustine one of the chiefe Doctors of the Church in his third Booke concerning the doctrine of Christ writeth so Except yee eate sayeth our Saviour the flesh of the Sonne of man and drinke his blood yee shall not haue lyfe in you Hee seemeth to command a wicked and facinorous fact but hee doeth not so for he speaketh figuratiuelie commanding vs to communicate of the Passion of the Lord and that wee should profitablie and comfortablie lay it vp in our mynde That his bodie was crucified and wounded for vs. Wee see then that Augustine sayeth that the mysterie of the bodie and blood of Christ is to be celebrated by the faythfull vnder a figure or in resemblance for to eate his flesh and drinke his blood carnallie it is not a point of Religion but of wicked villanie amongst whom were these who in the Gospell vnderstanding the wordes of our Saviour carnallie departed from him and went no longer with him Lyke-wyse Augustine in that Epistle which he wryteth to Bishop Boniface amongst other things saith this to wit When Easter approacheth wee vsuallie say that the morrow is the day of the Lords Passion when not-with-standing hee hath suffered manie yeares agoe neither was that Passion of his but once and vpon the Sabbath thereafter wee say This is the day of the Lords Resurrection when notwithstanding manie yeares are by-past since hee arose Wherefore no man will bee so foolish as to accuse vs because wee call these dayes so but according
proceede from the Vine-grape by the sanctification of the holie mysterie is made the blood of Christ not visiblie as is vsuall is substantiall conversions but as the same Father sayeth by the invisible operation of the holie Ghost And because they are a farre more different thing by the invisible power than they appeare outwardlie and are seene to bee hee distinguisheth them while he saith that the bread and wine are therefore compared to the bodie and blood of Christ because as the substance of the visible bread and wine nowrisheth and cheareth the outward man so the worde of God which is the liuelie bread by the participation thereof refresheth in like manner the soules of the faythfull By saying of which things hee confesseth plainlie that whatsoever is taken outwardlie in the Sacrament of the Bodie and Blood of our Lord it is meete for the refreshment of the bodie onelie but the word of God which is the invisible bread beeing invisiblie present in that Sacrament doeth feede the soules of the faythfull invisiblie quickning them by the participation of himselfe Hence it is that the same divine Doctor sayeth that it is a Sacrament in anie celebration when the action is so performed that some thing is vnderstood to be signified which is to bee holielie taken By saying which hee showeth that all Sacramentes in holie matters doe containe some mysticall thing and that it is one thing which is seene by our outward eyes and another thing which is inwardlie to bee vnderstood by our mynds And after this hee showeth what Sacraments are to bee celebrated by the faythfull to wit Baptisme and that of the Bodie and Blood of Christ. Which are called Sacramentes because vnder the covering of the corporall thinges in these Sacramentes the divine vertue more secretlie worketh salvation Whence it is that from their secret and sacred vertue they are called Sacraments And thereafter hee sayeth that in the Greeke they are called MYSTERIES because they haue a secret and hid nature and disposition with them What then are we taught here but that these things which are sayd to bee the bodie and blood of our Lord are therefore called mysteries because they haue a secret and hid disposition and qualitie that is that one thing they show outwardlie and another thing invisiblie they worke inwardlie From this they are also called Sacramentes because by the covering of corporall things the heavenlie power more secretlie dispenseth the salvation of the faithfull partakers Out of all then which hath bene formerlie spoken wee haue showne vnto you that the bodie and blood of Christ which is taken in the Church by the mouth of the faythfull are signes and figures according to their visible shape but according to their invisible substance that is according to the power of the heavenlie word they are the bodie and blood of CHRIST truelie whence it is that according as they are seen as the visible creatures they nowrish the bodie but according to the vertue of the more powerfull substance they both nowrish and sanctifie the soules of the faythfull WE must looke now to the drift of the second Question consider if that same bodie which was borne of the Virgine and suffered died and was buried and sitteth now at the right Hand of the Father bee that which is taken by the mouth of the faythfull daylie in the mysterie of the Sacrament Then let vs aske at Sainct Ambrose what hee doeth thinke concerning this matter for hee sayeth in his first Booke of the Sacramentes Surelie it is a wonderfull thing that God rained downe heavenlie Food vnto our Fathers and that they were daylie nowrished vpon celestiall meat whence it is sayde that Man did eate the bread of Angels and yet they who did eate that bread died all in the Desart But that meate which thou takest and that bread of life which came down from heaven furnisheth the nowrishment of everlasting lyfe and who-so-ever eateth this bread hee shall never die and this bread is the bodie of Christ. Looke then in what respect it is that this holie Doctor sayeth that Christes bodie is foode which the faythfull receiue in the Church for hee sayeth that bread of lyfe which came downe from heaven furnisheth the nowrishment of everlasting lyfe Now I aske if it furnisheth that nowrishment as it is seene or as it is taken corporallie as it is chewed with the teeth swallowed with the mouth and received in the stomacke Not. For that way it should feed the flesh onelie which is mortall neyther giveth it anie immortalitie that way nor can it bee sayde that who-so-ever eateth this bread so shall not die for ever for that which the bodie receiveth is corruptible neither can it availe vnto eternall lyfe because that which is subject to corruption cannot giue eternitie Therfore in that bread there is a lyfe which is not seene with these corporall eyes but which wee beholde with sight of fayth and that is that heavenlie bread which came downe from heaven and concerning the which it is sayd who-so-ever eateth this bread shall liue for ever which is the bodie of our Lord. Also in the wordes following when hee was speaking of the almightie power of Christ he sayeth so The word of God that might of nothing make that which was not can Hee not change these thinges which are into that vvhich they were not For it is not a greater matter to create new things than to change natures Sainct Ambrose then sayeth that there is in the Sacrament of the bodie and blood of our Lord a mutation made marveilouslie because divinelie and ineffablie in respect it is an incomprehensible mysterie Let them tell then sayeth he who will haue nothing vnderstood according to an internall secret vertue but all to bee esteemed after an outward and visible manner onelie wherein this mutation is made for according to the substance of the creatures they are that same thereafter which they were before the consecration they were first bread and wine vnder the which shape they beeing consecrated are seene still so as yet to remaine It must be inwardlie then that they are changed by the mightie power of the holie Spirit and that which fayth beholdeth feedeth the soule onlie and furnisheth the nowrishment of eternall lyfe Also in the words following he sayeth Wherefore seekest thou the order of nature in the bodie of Christ aboue the order of nature our Lord was borne of the Virgine Marie But heere then aryseth the hearer and sayeth that that is the verie bodie of Christ which is seene and that is his blood which is drunken neither that we must aske how it is so but that wee must belieue that it is so Thou seemest for-soothe to thinke well but if thou weigh diligentlie the force of the wordes thou believest indeede faythfullie that it is the bodie and blood of Christ but yet if thou wouldest vnderstand aright thou shalt finde that
which thinges it is showne evidentlie vnto vs that nothing is vnderstood in that meat and drinke corporallie but all is to bee taken spirituallie for the soule of man which is signified by his heart is not fed with corporall foode but is nowrished and quickened by that word of God Which the same Doctor showeth more manifestlie in his fift Booke of the Sacraments saying It is not that bread wich entereth into the bodie but that bread of lyfe which giveth quickning to our soules And that Sainct Ambrose spake not this of the common bread but of the bread of the bodie of Christ the next words manifestlie declare for hee speaketh of the daylie bread which the faythfull desire to bee given them and therefore hee subjoyneth these wordes If it bee our daylie bread why take yee it onelie at the ende of a whole yeare as the Grecians in the East vsed to doe Take then that daylie which will bee profitable to thee daylie and liue so that thou mayest bee worthie daylie to receiue it It is manifest then concerning what bread hee speaketh to wit concerning the bodie and blood of Christ which nowrisheth not in that it goeth downe into the bodie but because it is the bread of everlasting lyfe By the authoritie then of this most learned man wee are admonished that there is a great difference betweene the bodie of Christ which suffered and his blood which gushed foorth out of his syde on the Crosse and betweene this bodie which is celebrated daylie by the faythfull in the mysterie of the Lords Passion and that blood which is taken by the mouth of the faythfull seeing it is the mysterie onelie of that blood wher-with the whole world was redeemed That bread and that drinke therefore according to that they are seene are not the bodie and blood of Christ but according to that they furnish the nowrishment of lyfe spirituallie But that bodie of Christ wherein he was crucified carried none other shape or appearance than wherein it did consist truelie for it was truelie that bodie which was seene which was touched which was crucified which was buried lyke-wyse that blood which gushed foorth out of his side seemed not one thing outwardlie and mysticallie covered another thing inwardlie therefore it was true blood which sprang from that true bodie But that blood of Christ which now the faythful drinke and the bodie which they eate is one thing according to their shape and another thing according to their signification for it is one way wherby they feede the bodie with corporall foode and another whereâ—y they fill our soules with the substantiall nowrishment of eternall lyfe Concerning which thing Sainct Ierome in his Commentarie vpon Sainct Paules Epistle to the Ephesians writeth so The bodie and blood of Christ sayeth hee may be vnderstood two maÌ„ner of ways either spirituallie concerning the which hee sayeth My Flesh is Meat indeed and My Blood is Drinke indeede or corporallie according to that flesh which was crucified and that blood which was shed by the Souldiours Lance. It is not then by a small difference that hee maketh such a distinction of the bodie and blood of Christ for while he saith That this flesh or blood which is taken by the faythfull is spirituall but that flesh which was crucified and that blood which was shed by the Souldiours Lance is not spirituall hee insinuateth thus much that there is great difference betweene these as there is betweene corporall things and spirituall visible and invisible naturall and supernaturall and in respect that they differ so it followeth that they are not one Therefore that spirituall flesh which is taken by the faythfull onlie and that spirituall drinke which is exhibited vnto the believers daylie to bee drunken differeth from the flesh which was crucified and the blood which was shedde by the Souldiours Launce as the authoritie of this holie Man testifieth and therefore I say they are not all one thing For that flesh which was crucified was made of the Virgines flesh joyned with Bones and Sinewes distinguished by the Lineamentes of humane Members quickened with the spirite of a reasonable soule to the vse of a proper life and agreeable motions But that spirituall flesh which feedeth the believers spirituallie according to the outward shape it consisteth of the graines of Corne made by the hand of the Baker joyned with no sinewes nor bones distinguished with no varietie of members quickned vvith no reasonable soule and which can exercise no proper motions for what-so-ever in it giveth lyfe is of a spirituall power of an invisible efficacie and of an heavenlie vertue for it is a farre more different thing as it is believed in a mysterie than as it is seene outwardlie More-over the flesh of Christ which was crucified shewed no more outwardlie than it was in it selfe because it was the flesh of a true man onelie to wit a true bodie vnder the shape of a true bodie But we must not onelie consider in that bread this bodie of Christ but also the bodie of the whole believers in him must be represented for which cause it is made vp of manie graines of Wheate because so the bodie of the Church is made vp of manie believers by the word of Christ for which cause as in the mysticall bread the bodie of Christ is vnderstood so also in the same mysterie the members of the Church are represented to bee one in Christ and as not corporallie but spirituallie that bread is called the bodie of the Church or believing people So also of necessitie it must bee vnderstood to be the bodie of Christ not corporallie but spirituallie So also in the wine which is called the blood of Christ it is commanded to bee mixed with water neither is it suffered that one of them bee offered without the other because the people can-not be without Christ nor Christ without his people even as the head cannot be with-out the members nor the members with-out the head for the water in that Sacrament signifieth the people Then if that wine which is sanctified by the office of the Ministers thereof bee turned corporallie into the blood of Christ the water also which is mixed with it of necessitie must bee converted corporallie into the blood of the believers For where there is one sanctification there is one operation and where there is a-lyke reason there is a-lyke mysterie But wee see in the water nothing to be changed corporallie and therefore consequentlie neither in the wine So that what-so-ever in the water is signified concerning the people it is taken spirituallie Then of necessitie what-so-ever in the wine is meaned concerning the blood of Christ must be taken spirituallie Also these thinges which differ amongst them selues are not one the bodie of Christ then which hath died and is risen and is made immortall dieth not now for Death hath no more dominion over it for it is eternall neither is it now passible
at all but this which is celebrated in the Church is temporall and not eternall corruptible as that which is yet in the way and not alreadie in the natiue Countrey wherfore they differ from them selues and therefore are not one But if they bee not one howe then are they called the true bodie and blood of Christ For if it bee the bodie of Christ and that bee sayde truelie because it is so then in veritie it is his bodie and if it be in veritie his bodie it is incorruptible and doeth not nowe suffer and consequentlie is eternall Then of necessitie this bodie which is celebrated in the Church must bee incorruptible and eternall But it can-not bee denyed but that is subject to corruption which is divyded in partes to bee taken and beeing brayed with the teeth is sent downe into the Bellie Therefore it is one thing that is seene outwardlie and another thing which is believed by fayth inwardlie For as it falleth vnder the sense of the bodie it is corruptible but as fayth believeth it is incorruptible That which is seene then outwardlie is is not the thing it selfe but the resemblance of it but that which is felt inwardlie and vnderstood by the mynd is the veritie of the thing it selfe Hence it is that Sainct Augustine in the Exposition of the Evangelist Sainct Iohn sayeth while hee was speaking of the bodie blood of Christ Moses did eate saith he that Manna and Aaron and Phineas and manie moe die eate the same there who pleased GOD and they died not Wherefore because they tooke that visible meate spirituallie they tasted spirituallie that they might bee filled spirituallie for wee now-a-dayes in lyke-manner take visible bread But a Sacrament is one thing and the vertue of a Sacrament another Also in the wordes following this is the bread which came down from heaven that heavenlie Manna did fore-show this bread the Altar of God also did fore-shadow this bread All these were Sacraments which are diverse according to their signes but a-like in that which they signified Let vs heare the Apostle Sainct Paul also Brethren sayeth hee I will not haue you ignorant that our Fathers were all vnder the Cloude and did all passe through the Sea and that they were all bapâ—ized vnto Moses in the Cloude and in the Sea and did all eate that same Spirituall Meat and did all drinke that same Spirituall Drinke I say that same spirituall meat and that same drinke because they did eate other corporall meat dranke other corporall drinke in respect they did eate Manna But wee doe eate another thing and yet they did eate the same spirituall meat which wee doe and they all dranke that same spirituall drinke But according to the visible shape these thinges were different which not-with-standing did signifie but one thing spirituallie Howe then did they drinke of that same drinke Hee answereth They did drinke of that spirituall Rocke that followed them and that Rocke was Christ. From thence came the Bread also from whence the Drinke came and the Rocke Christ was given them for a signe but true Christ was exhibited in the worde and in the flesh Also this is the Bread which came downe from Heaven whereof if anie man eate hee shall not die But hee meaneth heere that which appertayneth vnto the vertue of the Sacrament and not that which appertayneth to the visible Sacrament Who so eateth within and not without participateth heere-of who so eateth with his heart and not with his mouth Also in the wordes following bringing in the wordes of our Saviour hee sayeth Doeth this offende you because I sayde I giue you my Flesh to eate and my Blood to drinke What then if yee shall see the Sonne of man going vp where hee was before What meaneth hee by this Heere hee taketh away that doubt which troubled them heere hee cleareth that which offended them For they thought that hee was carnallie to bestowe his bodie vpon them by morsels But hee shewed that hee was to goe vp to Heaven with his whole bodie When yee shall see the Sonne of Man then going vp where hee was before surelie then it shall be manifest that the LORD bestoweth not his bodie according as yee suppose surelie then yee shall vnderstand that his grace is not consumed by moâ—sels Also hee sayeth It is the Spirite that quickeneth the flesh profiteth nothing And a good while after hee addeth this Who-so-euer hath not the Spirite of Christ sayeth the Apostle the same is not his Then it is the Spirite that quickeneth the flesh profiteth nothing The wordes that I speake vnto you are Spirit and Lyfe That is sayeth hee they are to bee vnderstoode spirituallie Vnderstandest thou them spirituallie Then they are Spirit and Lyfe vnto thee Vnderstandest thou them carnallie Even yet they are Spirite and Lyfe but not vnto thee By the authoritie then of this learned Doctor wee are taught manifestlie that the wordes of our Saviour concerning the Sacrament of his bodie and blood are to bee vnderstood spirituallie and not carnallie as hee sayeth him selfe The wordes that I speake vnto you are Spirit and Lyfe To wit the wordes concerning the eating of his fleshe and drinking of his bloode For it was concerning this that hee was speaking when his Disciples were offended Therefore that they might not bee offended our heavenlie Master calleth them backe from the flesh vnto the Spirit from corporall sense to spirituall vnderstanding Wee see then in the eating of the Lordâ— bodie and drinking of his blood in what respect the same is his bodie and his blood truelie to wit according to that that the same is Spirit and Lyfe Also these things that are a-like are comprehended vnder one definition Nowe concerning the true bodie of Christ it is sayde That hee is true God and true man who in the latter tymes of the world was borne of the Virgine Marie But these things cannot be sayde of the bodie of Christ which is celebrated by a mysterie in the Church According then to a certaine manner onelie it is acknowledged to be the bodie of Christ and that manner is by a figure and in resemblance that so the veritie and thing it selfe may bee the more sensiblie vnderstood In the Prayers also which are sayde after the mysterie of the body and blood of Christ and wherein the people answere AMEN the Priest vttereth these wordes Wee request Thee humblie O LORD who are now partakers of the Pledges of eternall Lyfe that which we touch in the resemblance of this Sacrament wee may receiue in the manifest participation of the thing it selfe Now we know that a pledge or resemblance is of another thing where-of they are the pledges or resemblances that is they are not to bee considered as they are in them selues but as they haue a reference to another thing for a pledge is of that for the which it is given and so is an
treated of in another place and part we shal now declare to wit that which belongeth to the holie Housell Christen men may not now keepe that olde Law bodilie but it behoveth them to know what it ghostlie signifiâ—th That Innocent Lambe which the olde Israelites did then kill had signification after ghostlie vnderstanding of Christs suffering who vnguiltie shed his holie blood for our redemption Heere-of sing Gods servantes at everie Masse Agnus Dei qui tollis peccata mundi miserere nobis that is in our speach Thou Lambe of God that takest away the sinnes of the world haue mercie on vs. Those Israelites vvere delivered from sudden death and Pharaohs bondage by the Lambes offering which signifyed Christes suffering thorowe which wee are delivered from ever-lasting Death and from the Devils cruell reigne if wee rightlie belieue in the true Redeemer of the whole Worlde even Christ the Saviour That Lambe was offered in the Evening and our Saviour suffered in the last Age of the Worlde This Age of the corruptible Worlde is reckoned to the Evening They marked with the Lambes blood vpon the Doores and vpper postes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THAV that is the signe of the Crosse and were so defended from the Angell that killed the Aegyptian first-borne And we ought to marke our Fore-heads and our Heartes with the Bloode of our Lordes Suffering Those Israelites did eate the Lambes flesh yearlie at Easter time when they were delivered And wee receiue Christes bodie ghostly and drinke his bloode when wee receiue with true beliefe that holie Housell That tyme they kept yearelie at Easter seaven dayes with great worship when they were delivered from Pharaoh and departed from that I and. So also Christen men keepe Christes Resurrection at the tyme of Easter seaven dayes because thorow his Suffering and rysing wee are delivered and are made cleane by going to this holie Housell as Christ sayeth in his Gospell Verilie verilie I saye vnto you Yee haue no lyfe in you except yee eate My Eleshe and drinke My Blood Hee that eateth My Fleshe and drinketh My Bloode abydeth in Mee and I in him and hee hath that Ever-lasting Lyfe and I will rayse him vp at the last Daye I am that lyuelie Bread which came downe from Heaven not so as your Fathers did eate Manna in the Wildernesse and died Hee that eateth this Bread liveth for ever Hee blessed then Bread before his suffering and divided it vnto his Disciples thus saying Eate of this Bread It is My Bodie and doe this in My rememberance Also he blessed Wine in one Cuppe and sayde Drinke yee all of this This is My Blood which is shedde for manie in forgiuenesse of sinnes The Apostles did also as Christ commanded that is They blessed Bread and Wine to housell againe afterwardes in his rememberance Even so also their Successoures and all Priestes by Christes Commaundement doe blesse Bread and Wine to housell in his Name with the Apostolicke Blessing Nowe men haue often searched and doe yet often search howe Bread which is gathered of Corne and thorowe Fyres heate baked may bee turned to Christes bodie Or howe Wine which is pressed out of manie Grapes is turned thorowe a blessing to the Lordes bloode Nowe saye wee vnto such men That some thinges bee spoken of Christ by signification and some be thinges certayne True this is and certayne That Christ was borne of a Mayde and suffered death of his owne accorde and was buried and on this Daye rose agayne from Death Hee is sayde to bee Bread then by signification and a Lambe and a Lyon and a Mountayne Hee is called Bread because hee is our Lyfe and Angels lyfe Hee is sayde to bee a Lambe for his innocencie A Lyon for strength where-with hee overcame the strong Devill But Christ is not so not-with-standing after true nature neyther Bread nor a Lambe nor a Lyon Why is then that holie Housell called Christs bodie or his blood if it bee not truelie that which it is called Truelie the bread and the wine which in the Supper by the Priest is hallowed showe one thing with-out vnto humane vnderstanding and another thing with-in vnto believing mindes With-out they are seene bread and wine both in figure and taste and they bee so truelie after their hallowing But Christes bodie and blood by ghostlie mysterie An Heathen Chylde is christened yet hee altereth not his shape with-out though hee bee chaunged with-in Hee is brought vnto the Font-stone sinfull thorowe Adams disobedience And how-be-it hee is washed from all sinne with-in yet hee hath not changed his shape with-out Even so the holie Font water which is called the Well-spring of Lyfe is lyke in shape vnto other water and is subject to corruption but the holie Ghostes might commeth to the corruptible water thorowe the Priestes blessing and it may after wash the bodie and soule from all sinne thorowe Ghostlie might Beholde nowe wee see two thinges in one creature after true nature that water is corruptible moysture and after ghostlie mysterie hath whole-some vertue So also if wee beholde that holie Housell after bodilie vnderstanding then wee see that it is a creature corruptible and mutable but if we acknowledge there-in ghostlie might then vnderstand wee that life is there-in and that it giveth Immortalitie to them that eate it with beliefe Much is between the invisible might of this holy Housel and the visible shape of its proper nature It is naturallie corruptible bread and wine and is by might of Gods word truelie Christes bodie and his blood not so not-with-standing bodylie but ghostlie Much is betweene the bodie of Christ which hee suffered in and the bodie which is hallowed to housell The bodie truelie that Christ suffered in was borne of the flesh of Maâ—ie with blood and bone with skin and sinewes in humane limmes with a reasonable soule living But his ghostlie bodie which wee call the Housell is gathered of many Cornes with-out blood and bone with-out limme with-out soule and there-fore nothing is to be vnderstood there-in bodilie but all ghostlie What-so-ever was in that Housell which giveth substance of life that is of the ghostlie might and invisible doing Therefore is that holie Housell called a mysterie because there is one thing in it seene and another thing vnderstoode That which is there seene hath bodilie shape and that which wee doe there vnderstand hath Ghostlie might Certainlie Christs bodie which suffered death and rose againe from death never dieth hence-foorth but is eternall and impassible That Housell is temporall not eternall corruptible and dealed in-to sundrie partes chewed betweene the Teeth and sent downe in-to the bellie how-be-it never-the-lesse after Ghostlie might it is all in everie part Manie receiue that holie bodie and yet not-with-standing it is so all in everie part after Ghostlie mysterie Though some chewe the lesse yet there is no more might not-with-standing in the more parte than the lesse because it is whole in all men after
wee be turned into the bodie of Christ if wee obedientlie and holilie liue in him Wherefore because Bread strengtheneth the bodie therefore for the lyke operation towardes the soule it is called Christs bodie and because Wine furnisheth nutritiue blood and cheareth the bodie therefore is for that relation to Christes bloode why it is compared there-vnto And these visible signes when they are sanctified then by the holie Spirit they are converted into the Sacrament of the bodie of Christ. But it is onelie in the way of this lyfe that wee are so sed and refreshed with the Sacrament of the bodie and blood of Christ that so nowrished there-by wee may become one bodie and by the tasting of this heere wee may bee prepared for immortall and eternall thinges heere-after And in so farre as spirituallie wee are quickened in him being sealed vp by Angels Foode vnto that lyfe that holie Spirite of his worketh powerfullie in vs by these his holie Sacraments And because according to the flesh it behoved him to pearce the Heavens that these who by fayth are renewed and borne over againe in him might more confidentlie and earnestlie long after him hee hath left vnto vs this Sacrament as a visible Figure and Resemblance a Signe and a Seale of his bodie and blood that by these thinges our myndes and our bodies by fayth more plenteouslie may bee nowrished to partake of invisible and spirituall thinges Now it is the Signe and Seale which outwardlie we see and feele but that which is inwardlie participated is all Substance and Trueth and no shadowing or resemblance and therefore there is nothing but Trueth and the Sacrament of the verie flesh of CHRIST which is manifested vnto vs. For the verie flesh of CHRIST which was crucified and buried even the SACRAMENT of that true flesh it is which by the Priest vpon the Altar through the word of CHRIST and power of the holie Spirit from Aboue is consecrated made holie FINIS Ioshua 9. 1. King 13. How the Papistâ—s â—buse Antiquitie 1. By making them â—luâ—â— Iudgâ—s over the Ancients 〈◊〉 Qâ—â—to de 〈◊〉 Epist. in 〈◊〉 2 By wresting then meaning 3. By razing out of their Wâ—â—s what makes against them Orat. â— contra ArriaÌ„ 4. By rejecting them gâ—ossâ—ly 〈…〉 〈…〉 lib. 2. cap. 8. De Co◠〈◊〉 2 cap. 12. De Coâ—cil I. 1 cap. â—3 5. By calling them Countâ—rfâ—ts whâ—â— they make against them but obtruding them as true when they seeme to make for them 6. By calling them manifâ—st Lâ—ars 7. By putting in falâ—e words of their owne in the Writs of the Auncients 8 By callâ—â—g the most ancient Councels false and fraudâ—ull Bâ—ll l. 1 de Lâ— iâ—â— cap. 20. 〈◊〉 1 de Pâ—â—â—â— cap. 9 9. But most of all in pudentlie rejectingâ— and tranâ—greâ—sing by their owne Conâ—â—ssâ—on the most sacreâ— Antiquitie of â—ll which is that of scripturall Precept and Christâ—s practise Concil Trid. Sâ—ss 5 cap. 3 can 1. * TRANSVESTANTIATION â—ooke of Martyrs Fol. 1660. Rom. 2 29. Iohn 6 63. Iohn 3 5. The state of the Contâ—oversie 1. Corinth 1. The two Questions which this Treaâ—ise proponeth The fiâ—st Question is Whether the literal sense or a figuâ— at â—e is to be â—etained in the wordâ—s of the LORDES Supper He callâ—th at a figure which we cal a Troâ—â— and Câ—â—ero the lighâ—es of speach So Sacramentes are visible wordes and externall â—igâ—â—es wherby as Loinbard sayeth lib. 4 dist 1. we are taught in heavenly matters Iohn 6 15. He câ—lleth that Vâ—ritie which is a proper speach and which thereâ—fter hee calleth a proprietie Therefore Augustine sayeth lib. 3 contra Maxim Sacramentes are one thing but signifie another Therfore wee must beware that wee take not a figuratiue speâ—ch according to the letâ—â—r lib. 3 de doâ—â— Christ. cap. 10. 1. Argument taken from the nature of a mysterie 2. Argument from the judgement of our sensesâ— and from experienceâ— vâ—to which judgement Christ him selfe eppealeth Luke 24. 3. Argument from the nature of fayth whose propertie is â—o beâ— converâ—â—â—â— about spiritual subjectes Hebâ— 11 1. 4. Argument diffeâ—â—t things cannot be predâ—â—ble one of anotherâ— but the brâ—â—d and the bodiâ— of Christ are different c. Lâ—go 5. Argument from the â—â—duâ—uon of diverse forces of substantiâ—ll changes whereof Trâ—nsubsâ—ntiation 〈◊〉 eâ— 1. oâ—â— 6. Argument from a Sâ—crâ—mentall sort of 〈◊〉 which must be granted in 〈…〉 7. Argument from Bâ— pâ—â—â—â— wherâ—â—n the water changeâ—h not its 〈◊〉 nature therefore neyther the bread and wâ—ne in the Lords Suppâ—â— 8. Argument from 〈◊〉 for that which 〈…〉 the body 〈…〉 he 〈◊〉 or 〈◊〉 which i◠〈…〉 of the bodie 1. Cor 10. 9 Argâ—ment from 〈◊〉 Apostlâ— his 〈◊〉 Our Fâ—thers in the Ser 〈…〉 and in the water that pushed out of the Rocke were pâ—â—tâ—kers of Christ his bodie and blood otherwise they shoulde no◠〈◊〉 vnto the faythfuâ—l in the Old Testamâ—t that which thâ—y 〈◊〉 but all the formâ— non 〈◊〉 of them required not the â—o porall prefence of that which they signiâ—â—ied therâ—oe according to the invisible â—fficacie of the holie Ghost onelie they had their 〈◊〉 menâ—â—ll forceâ— as doeth the LORDES Supp â— 10 Argument from the internâ—ll matter of the Sacramentâ—s Our Fâ—thâ—rs were mâ—dâ— paâ—tâ—kâ—ts of Christ but wee are mâ—de 〈◊〉 of Christ 〈◊〉 both wee and they of one thing 11. Argument from oâ—â— feleoâ— purâ—â—â—â—rs oâ— that â—pirituall and â—â—â—â—â—â—lie foode The Angels did not◠〈◊〉 of that corpoâ—â—ll Manna 〈◊〉 of that spirituall therefore even so the â—aythfull not in a corporâ—ll but in a spirituall manner by fayth doe â—ate the â—odâ—e of CHRIST 12. Argument from the câ—rcumstance of the tyme of the 〈◊〉 ratâ—on and institution of the Lords Suppâ—â—s Matthew 20. Iohn 6. â—3 Argument from the absued and wicked vâ—â—l 〈◊〉 which necessarâ—â—â—â— followeth that gross◠〈◊〉 â—â—tâ—ng of Chiâ—stes â—odâ—â— 14. Argument from Christes visible asâ—â—â—sion and the estatâ— of his glorious bodie in heaven not to be broken any more or catnallie to be eaten by pâ—â—â—â—â—ale on earth 15. Argument from the Author of that 〈◊〉 whereof the 〈…〉 by the 〈◊〉 to wit the 〈◊〉 which quâ—â—keneth Where wee haue to no◠〈…〉 16. Argument from the 〈◊〉 of 〈◊〉 who sayeth 〈…〉 wordes 〈…〉 17. Argument from the â—â—uâ—l soune of speach in such things which is â—iguraâ—â—â—â—e and yet easilie vnderstood 18. Argument from the sacramentall proportion similitude betweene the sigue and thâ—ng signified which who taketh away overthroweth the nature of a Sacrament 19. Argument likewise who knoweth not that for this resemblance the name of the thing signified is imposed on the signe is ignorant of the nature of Samâ—ntes 20. Argument that which after a saâ—â—amentâ—ll manner is Christes bodâ—e is not the same properlie 21. Argument Who conâ—oundeth the signe with the thing signified making the one to be the other destroyeth the nâ—tâ—re of a Sâ—â—â—â—ment 22. Argument from the nature of Christâ—â—â—â— Boâ—â—e which is but one therefore can bee
THREE Rare Monuments of Antiquitie OR BERTRAM PRIEST A FRENCH-MAN Of the Bodie and Blood of CHRIST written 800 yeares agoe with the late Romish purging thereof AELFRICVS Arch-bishop of Canterburie an ENGLISH-MAN His Sermon of the Sacrament preached 627 years agoe AND MAVRVS Abbot A SCOTS-MAN His discourse of the same 820 years agoe All stronglie convincing that grosse Errour of TRANSVBSTANTIATION Translated and compacted By M. VVilliam Guild Master at King-Edward Printed at ABERDENE by Edward Raban For David Melvill 1624. To the truelie Noble and right honourable VVILLIAM EARLE Marshall of Scotland Lord Keyth and Altrie c. My singular good Lord and Patron AND TO The Right Honourable His most Worthie Religious Ladie the Gracious Daughter of a most Godlie Mother I Doubt not but your Honoures knowe that when the most ancient treuth of the ancient of dayes registrate in his holie word and left vnto vs to be the onlie rule of our fayth doeth fayle our Adversaries of the Romish Church that then their next refuge is after that they haue loaded sacred Scripture with odious imputations of obscuritie imperfection and sweying everie way in their severall conflictes to fill the eares of each one with their clamorous vp-brayding of Antiquitie and humane authoritie when divine hath forsaken them like Saul who when God would not aunswere him had his recourse to Samuel Which notwithstanding how little it maketh for them how as smallie it avayleth them as Balaam did Balak when hee sent for him to curse where in the contrarie hee blessed or as Baal ayded his owne priests when hee was so earnestlie in-called vpon by them to answere while in the meane time there was no voyce heard any one who with a single eye ever perused the same may easilie perceiue and manifolde experience hath oftentimes proven And yet we see that this is their great Diana of Ephesus wherein they glorie more than the Iewes when they cryed The Temple of the Lord the Temple of the Lord and as Rahel hid her fathers Idoles with the Camels furniture and sate on the same and would not aryse So with the furniture of venerable but wrested and wronged Antiquitie they would hyde their Errours and cover the Idolatrie of their whorish mother from whom they can not bee mooved to depart nor goe out of Babel or put away their strange gods and bee purged with Iaakobs godlie familie So that their doing is like the craftie dealing of the Gibeonite Ambassadoures who to make a League with the Lordes People pretended that they had journeyed from a verie farre countrey and were come for the Name of the Lord and this their impudent lie which yet they would haue to bee believed as an vndoubted trueth they soothe vp forsooth by demonstration of Antiquitie that therefore all which they had was olde and this was their onlie proofe whereby Ioshua and both Princes and People were deceived the reason whereof is given in Scripture Because they asked not counsell at the mouth of the Lord. Even so that which our Adversaries bring when they haue quitted Scripture to make their blasphemous lies to bee believed as sure sacred trueth is that which as they pretende is from a verie farre even the Apostles tymes and ancient holie Fathers of the primitiue Church glorious in sufferings and from their immediate successours And all this they doe forsooth but for the Name of the Lord having a religious pretence as Simeon and Levi did of clearing trueth convincing errour thereby and so to make vnitie of fayth in the Church of God And to performe all this all which they would seeme to showe or say is all olde drawne from Antiquitie But beeing aware by Ioshua's example will wee trye the men and their speaches their furniture and pretences and all this by the right rule with the men of Berea and as Israel should haue done the Gibeonites asking counsell at the mouth of the Lord which hee hath opened in holie Scripture and which wee are bidden search not believing rashlie everie doctrine to bee carried about there-with but trying the spirits whether they bee of God or no and then wee shall easilie discerne and discover their guyle and knowe the Beast by his Dragon mouth to bee but a craftie counterfet of the Lambe And tho for a seducing ende as was that of the olde Prophets of Bethel pretending the word of the Lord that these ancient Fathers are adduced by them to proue yet they are found rather to improue their erroures and beeing violentlie drawne contrarie to their minde to pleade for lies they either stand as Christ before Pilate not vttering a word or as Daniel for Susanna opening their mouthes to withstand conspyring falshood and defende injured innocencie whereby bragging Goliah so hath oftentimes his head cut off with his own sword and what they most repose in is found truelie to depose against them And moreover howe they vse Antiquitie let the single eye judiciouslie heere-by remarke First by making themselues Iudges of the Fathers whome yet they pretende to admit as Iudges over them by admitting the Interpretations of such as they list and seeme to make for them and roundlie rejecting the Expositions of others as Bellarmine doeth clearlie lib. 1 de Puâ—g cap. 5 of such as make against them And as for the Pope by giving him vncontrollable power to over-top them assigning to their wordes his fittest meaning yea and to make to bee the meaâ—â—ng which is not by his celestiall judgement Next as is set downe in the â—xpurgatorie Index of this same â—ERTRAM they avowedlie professe That in the ancient Catholick Writers they tolerate manie Erâ—ours and must extenuate and exâ—use them and oftentimes must deâ—ye them by devysing a fit shiâ—t â—nd some handsome meaning vnto them when in Disputations they are opposed against them Besides howe shameleslie they raze out of Auncientes whatsoever maketh against them their avowed practise of the same in the last Edition of Sainct Augustine printed at Paris by Nivel in Sainct Iacques Streete at the Storks 1571 in these wordes doeth testifie Ex sanctiss Tridentini Concilii decreto veterum patrum codices sunt expurgandi To whome I must say as Ambâ—ose sayde of olde to the Arrians That they may well blot out the letters but the fayth they shall never abolish Moreover how disdainfullieâ— times they reject all the Fatherâ— and bring in some handsome expoâ—sition of their owne to fit their purâ—pose let that practise of Bellarmineâ— lib. 1. de purg cap. 6 giue proofâ— and in particular of some as oâ— Tertullian saying That little credâ— is to bee given him and of others as Origen That hee was accursed on earth and was seene in Hell aâ—ter death with Arrius and Nestorius Yea of them all in common hâ—â— spareth not to say when they makâ— against him Scripta Patrum non sunâ— regulae nec habent authoritatem obligandi And againe
hand of his Spirit bee so seated and setled in your heartes that by that heavenlie Stampe it thay bee both inwardlie witnessed to your owne Consciences and outwardlie testified in your liues to the world that Your Honoures are the adopted Children of that heavenlie Father whome as You set Your selues to glorifie on earth hee shall not after the heaping of much Honour and Happinesse vpon You and Yours fayle to glorifie You in the highest Heavens which is the full Felicitie and blessed Rest of His owne Sainctes and which as the highest of all Wishes I shall not ceasse to beseech GOD to effectuate towardes YOVR HONOVRS and YOVR Hopefull and Happie Off-spring Your Honoures in all humble duetie WILLIAM GVILD TO THE READER THis Popish Plasma bred of Hydra's Braine Come from the Snakie Cerberus his Lake Which Pitchie Charon-Popes for trueth maintaine And it a Fulcre of their Fayth doth make Loe GVILD but guyle doth here expand their Packe Of wicked Wares vnto judicious view That who so reades this Booke may notise take And clearlie see this Paradox vntrue By written Word and Antiquaries olde He doth this Dogma dash and Trueth vnfolde WALTER FORBES The Life of BERTRAM PRIEST BY IOHN TRITHEMIVS a Popish Histriographer BERTRAM PRIEST and MONKE was one that was singularlie Skilfull in holie Scripture and notablie learned in like manner in humane Sciences of a most pregnant and quicke wit of an excellent and eloquent vtterance Neyther was hee lesse Notable and renowned for his holie lyfe than his great learning Hee wrote manie excellent Workes and Treatises where-of not-with-standing few haue beene suffered to come to our knowledge but in especiall hee wrote a most laudable and prayse-worthie Worke of Predestination vnto King Charls Brother to Lotharius the Emperour and like-wyse a Booke of the Bodie and Blood of the LORD Hee lived in the tyme of Lotharius the Emperour aforesaid in the YEARE of GOD 840. BERTRAM His Treatise Of the Bodie and Blood OF CHRIST TO CHARLES King of FRANCE Nephew to CHARLES the Great Emperour THE PREFACE YOu command Renowned Prince that what I thinke concerning the mysterie of the Bodie Blood of CHRIST I should signifie to your Highnesse A Commandement indeede in howe much worthie of your high Soveraignitie to enjoyne in so much moste harde to my small strength to performe For what is more worthie of Royall providence than catholicklie to vnderstand His holy Mysteries who hath deigned to bestowe vpon you that princelie Throne and not to suffer your Subjectes diversâ—ie to bee distracted in Opinions concerning the Bodie and Blood of CHRIST wherein doeth consist the summe of Christian Redemption For while some of the Faithfull affirme that the mysterie of the Bodie and Blood of Christ which is daylie celebrated in the Church is to bee considered without anie figure or vaile of vsuall to wit and sacramentall speach and to be taken onelie according to the naked simplicitie of the verie literall words and others againe that these things are set downe and comprehended vnder a figure and mysticallie so that it is one thing which is seene by the bodilie sight and another thing altogether diverse which the eye of fayth onelie beholdeth Heereby it commeth to passe that no little strife is found to bee amongst them And seeing the Apostle writeth to the faythfull that they thinke and speake all one thing and that no division be seene to be amongst them they are not then a litle divyded who speake so diverslie of the Bodie and Blood of Christ not beeing alike minded Wherefore your Royall Majestie stirred vp by the zeale of Fayth weighing these things aright and desiring according to the Apostles direction that all thinke and speake one thing doeth diligentlie search the hid trueth of this point that you may call backe the wanderers vnto it whence it is that you disdaine not to inquire the veritie therof even from them of the meanest ranke knowing that the mysterie of such an hid secret cannot bee vnderstood but by God his revealing of the same who without exception of persons showeth foorth the light of his trueth by whomsoever he chooseh But in how much it is pleasing to my meannes to obey your command it is as hard to dispute concerning a matter most distant from humane senses and not to be passed thorow without the instruction of the Spirit of God Beeing subject then to the direction of your Highnesse and confyding in his favour and aide concerning whom we speake in as few words as I can not trusting to mine owne wit but following the footesteps of the holie Fathers I shall open vp what I thinke in this matter YOVR High Excellence desires then to vnderstaÌ„d If that Bodie and Blood of CHRIST which is taken by the mouth of the Faythfull in the Church bee taken so in a mysterie or according to a literall veritie that is Whether it containe some secret thing which is onlie manifest to the eyes of Fayth or without the covering of anie such mysterie if the eyes of the bodie beholde that outwardlie which the soule and mynde doeth beholde inwardlie That the whole matter which is in hand then may appeare manifest and if it bee that same Bodie which was borne of the Virgine Marie which suffered died and was buried and rising againe ascended to heaven and sitteth now at the right hand of the Father let vs looke throughlie first to the former of these questions And lest we be intangled within the obscure circuit of ambiguous and doubtfull words we must first define what a figure is and what we call literall veritie that so eyeing some certaine thing we may know assuredlie whither to direct the course of this our present discourse A figure then is a certaine overshadowing of a thing with some vailes or ornaments of speach manifesting so what it intendes as for example when wee speake of the worde wee call it Bread as in the Lords Prayer when wee desire to bee given vs our daylie Bread or when Christ who is the incarnate worde speaking in the Gospell sayeth of himselfe I am the living Bread which came downe from Heaven Or when hee calleth himâ—elfe a Vine and his Disciples Branches all these speaches say one thing and signifie another But literall veritie is the demonstration of a manifest thing not covered with anie resemblances of shadowing but insinuated in its owne pure and proper and that wee may speake more plainlie in its owne naturall and manifest signification as when Christ is said to be borne of the Virgine Marie suffered was crucified died and buried there is nothing heere over shadowed with covering figures but the veritie of the thing is showne by the proper signification of the naturall words themselues neither may wee vnderstand anie other thing heere than is spoken But in the former examples it was not so for Christ substantiallie is not Bread nor a Vine neither were the Apostles Branches
that which thou believest thou seest not as yet for if thou diddest see it thou wouldest not say I belieue that this is the bodie and blood of Christ but I see the same Now then because fayth onelie beholdeth all that what-so-ever the same be and the carnall eye apprehendeth nothing there-of a man may easilie vnderstand that these things in outward forme which are seene are not the bodie and blood of Christ but that they are so in vertue onelie and efficacie Whence he sayeth The order of nature is not to bee looked to heere but the mightie power of Christ to bee adored who what-so-ever hee will how-so-ever he will and in what-so-ever hee will createth that which was not and beeing created changeth it into that which it was not before The same Doctor subjoyneth The true flesh of Christ saith he which was crucified and buried is then truelie the Sacrament of his flesh for the Lord Iesus Himselfe cryeth saying This is My Bodie How carefullie and wyselie therefore is this distinction made for hee speaketh concerning the flesh of Christ which was crucified which was buried that is according to which Christ was both crucified and buried that is indeede the true flesh of Christ but concerning that which is taken in the Sacrament hee sayeth This is truelie the Sacrament of his flesh distinguishing so the Sacrament of his flesh from the veritie of his flesh in that respect that he sayeth According to the veritie of his flesh which hee tooke of the Virgine that hee was crucified and buried but that mysterie which is now celebrated in the Church hee would call that the Sacrament of that true flesh wherein he was crucified Teaching the faythfull evidentlie that this flesh where-in Christ was crucified and buried is not a mysterie but the plaine veritie of nature but this flesh which beareth the similitude of it in the mysterie is not flesh indeede but by a sacramentall manner seeing according to the outward shape it is bread but in the Sacrament it is the bodie of Christ seeing he sayeth himselfe This is My Eodie Also in the wordes following what wee should eate and what we doe drinke the holie Spirit sayth hee expresseth vnto vs by the holie Prophet else-where saying Taste and see how sweet the LORD is happie is the man that trusteth in Him Showeth the corporall taste of that bread or wine how sweete the Lord is Not For what-so-ever is sweete that way is corporall onelie and delighteth the mouth To taste then howe sweete the Lord is is it to taste by the outward sense anie corporall thing Not It is the Spirituall taste then which inviteth vs to prooue this sweetnesse spirituallie and in that bread and wine to consider nothing corporallie but to vnderstand all to bee spirituallie meaned because the Lord is a Spirite and blessed is the man that putteth his trust in Him Also there-after he saith Christ is in that Sacrament because that Sacrament is the bodie of Christ therefore it is not a corporall food but a spirituall nowrishment What is more cleare more manifest and more divinelie spoken For hee sayeth In that Sacrament CHRIST is Hee sayeth not that that bread and that wine is Christ. Which if hee had sayde hee would haue affirmed that Christ was subject to corruptabilitie and mortalitie for what-so-ever is seene or tasted in that foode corporallie it is manifest that it is subject vnto corruption Heere-to hee addeth Because it is the bodie of Christ sayeth he thou wilt object and say Beholde manifestlie hee confesseth that this bread and this wine is the bodie and bloode of Christ. But take heede what is subjoyned This is not corporall foode but spirituall Looke that thou conceiue not a a carnall meaning heere-fore for there is no such thing heere True it is that it is the bodie of Christ not corporall but spirituall the blood of Christ not corporall but spirituall Therefore there is nothing to bee vnderstood heere corporallie but spirituallie It is the bodie and blood of Christ but not corporallie Also in the wordes following hee sayeth The Apostle speaketh concerning the Type of Him Our Fathers did eate the Spirituall Foode and dranke the Spirituall Drinke For the bodie of God is a spirituall bodie the bodie of Christ is the bodie of a divine Spirite because that Spirit is the Spirit of Christ who is God and therefore it is divine as wee reade in the Lamentations He is a Spirite before our face even CHRIST the LORD The Apostle hath taught vs then sufficientlie howe wee ought to vnderstand the mysterie of the bodie and bloode of Christ For when hee had sayde that Our Fathers did eate that Spirituall Foode and dranke that Spirituall Drinke which Manna not-with-standing that they did eate and which Water whereof they did drinke were corporall bodies as no man doubteth hee addeth there-to concerning the mysterie which is vsed in the Church daylie showing in what respect it is the bodie of Christ while hee sayeth that the bodie of God is a spirituall bodie For Christ is God and that bodie which hee tooke of the Virgine which suffered which was buried and rose againe was a true bodie to wit that same which remained visible and palpable But that bodie which is called The divine Mysterie is not corporall but spirituall And if it bee spirituall it is not visible nor palpable Hence Sainct Ambrose subjoyneth this saying The bodie of Christ is the bodie of a divine Spirit but a divine Spirit hath in it no corporal nor corruptible thing neither is it palpable in the existence there-of But this bodie which is celebrated in the Church according to the visible forme there-of it is both corruptible and palpable How is it sayde then to bee the bodie of a divine Spirit To wit according to that it is spirituall that is as it is invisible impalpable and consequentlie incorruptible Hence in the words following Because CHRIST is a Spirit as wee reade Lament 4 Hee is a Spirite before our face even CHRIST the LORD hee showeth clearlie in what respect it is esteemed the bodie of Christ to wit because the Spirit of Christ is in it that is the power of the Word of God which not onelie feedeth the Soule but also cleanseth it Wherefore the Author him selfe sayeth in the wordes following To what effect as the Prophet rehearseth doeth that food confirme and that drinke gladden the heart of man for confirmeth corporall food the heart of man or doeth earthlie drinke gladden the soule No. That hee might showe then what foode and what drinke hee meant hee added emphaticallie and in a speciall manner That drinke saith hee and that meate What meaneth hee by that meate and that drinke to wit the bodie of Christ the bodie of that divine Spirit And that it may bee more clearelie named It is spirituall Christ concerning whome it is sayde Christ the Lord is a spirit before our face By
Image the resemblance of that whose similitude it representeth they signifie then the thing whose Images they are and doeth not showe the same in it selfe manifestlie Which while they are so it is evident that this bodie and blood are the pledges and resemblances of that to come that that which is shown vnto vs by a similitude now shal bee clearlie revealed vnto vs in tyme to come It is one thing then which is done nowe and another which shall bee manifested heereafter Wherefore it is the bodie and blood of Christ which the Church celebrateth but as a Pledge and resemblance the veritie it selfe shall bee when neyther Pledge nor representation but He him selfe shall clearlie appeare And in another place he sayth O LORD accomplishe in vs that which THY Sacramentes contayne that that which wee nowe celebrate in resemblance wee may bee partakers also of the veritie of the thinges them selues Hee sayeth then that these thinges are celebrated in resemblance that is by similitude and not by the manifestation of the thing it selfe So that the resemblance and the veritie of the thing it selfe are there distinguished Wherefore the body and blood of Christ which is nowe celebrated in the Church differeth from that bodie and blood which is knowne to bee glorified in Christ his bodie by his resurrection And this bodie which is celebrated in the Church is but a Pledge and resemblance of that but that is the veritie it selfe This is done while wee come to that but when wee come to that this shall bee remooved It is manifest then that there is great difference betweene them as much as there is betweene a Pledge and that wherefore it is given and as much as there is betweene an Image and that which it representeth and as much as there is betweene the resemblance of a thing and the veritie it selfe Wee see then that there is great difference betweene the mysterie of the bodie and bloode of Christ which is taken in the Church by the Faythfull and that which was borne of the Virgine which suffered which was buried which rose againe and went to heaven and now sitteth at the right hand of the Father For this which is celebrated in this mortall Iourney is taken spirituallie because fayth believeth that which it seeth not and spirituallie feedeth the soule and gladdeneth the heart and giveth eternall lyfe and immortalitie while that is not taken heede vnto which feedeth the bodie and is torne with the teeth and broken in pieces but that which is spirituallie taken and by fayth apprehended But that bodie wherin he suffered which rose againe and is his proper bodie which hee tooke of the Virgine was palpable and visible after his resurrection as hee him selfe sayeth vnto his Disciples Wherefore are yee troubled and wherefore doe cogitations enter into your heartes Looke to mine Handes and Feete if I bee not the same Man handle and see because a spirit hath not flesh and bones yee see mee haue Let vs also heare what holie Fulgentius sayeth in his Booke concerning Fayth Gripe stedfastlie sayeth hee and doubt no-wyse that the onelie begotten Sonne of God was made flesh that he offered him selfe vp in a Sacrifice acceptable to God to whome with the Father and the holie Spirit the Patriarches Prophets and Priestes in tyme of the Olde Testament sacrificed Beastes and to whom now in the tyme of the new Testament with the Father and the holie Spirite who maketh but one God-head the Sacrifice of bread and wine is through faith and charitie offered by the Catholicke Church throughout the world In these carnall Sacrifices there was a representation of the flesh of Christ which he was to offer for our sinnes being without sinne him selfe and of his blood which he was to offer 〈◊〉 the remission of our sinnes But in this Sacrifice is a Thanks-giving and commemoration of the bodie of Christ which hee offered for vs and of his blood which hee shed for vs concerning which the blessed Apostle Paul sayeth in the Acts of the Apostles Take heede therefore vnto your selues and to all the flocke over which the holie Ghost hath made you over-seers to feede the Church of God which hee hath conquest with his owne blood In those Sacrifices then it was showne figuratiuely what was to haue bene given vnto vs but in this Sacrifice is clearelie showne what is alreadie given vnto vs. Saying then that it was signified in those Sacrifices what was to bee given vnto vs but in this Sacrament that wee should commemorate that which is alreadie given hee showeth evidentlie that as that had a figure of the things to come so this should haue a resemblance of thinges alreadie by-gone By which wordes also he declareth manifestlie what great difference is betweene the bodie of Christ which suffered and that bodie which serveth for the commemoration of his death and suffering for the one was his true and proper bodie having no mysticall signification nor resemblance of any other thing in it but this other is mysticall showing one thing outwardlie by figure and inwardlie representing another thing vnto vs by the vnderstanding of faith Let vs bring one testimonie yet of Sainct Augustine which will confirme the thing we haue said put an ende also to our present Discourse In that Sermon which he made vnto the people concerning this SacrameÌ„t of the Altar he saith That which yee see on the Altar of God yee saw it this night by-gone but yee heard not yet what it was or what it meaned and of howe great a thing it was a Sacrament That which yee see then it iâ— bread and wine which your eyes point foorth vnto you but that which your fayth is to bee instructed in is this That that Bread is the Bodie of Christ and that Cup the Blood of Christ. This is shortlie sayde which perhaps would suffâ—ce your fayth but your fayth requireth instruction for the Prophet sayeth Except yeâ— belieue ye shall not vnderstand Yee may then say vnto mee Thou hast commanded vs to belieue declare vnto vs that wee may vnderstand for this cogitation may enter into the mynde of anie man wee know whence our Lord Iesus tooke flesh to wit of the Virgine Marie being an Infant he sucked hee was nowrished hee came vnto youth-head hee suffered persecution of the Iewes hee hung vpon a Tree hee was killed taken downe from the Crosse hee was buried and rose againe the third day at his appointed time he went to the Heavens and lifted vp his bodie thither from whence hee is to come to judge the quicke and the dead there he is presentlie at the right hand of his Father sitting howe then can this bee his bodie or this Cup or that which it containeth his blood Brethren these thinges are called Sacramentes because in them there is one thing seene and another thing is vnderstood that which is seene hath a corporall shape but that
the invisible might This mysterie is a Pledge and a Figure Christes bodie is Trueth it selfe This Pledge wee doe keepe mysticallie vntill that wee bee come vnto the Trueth it selfe and then is this Pledge ended Truelie it is so as wee before haue saide Christes bodie and his blood not bodilie but ghostlie But now heare the Apostles wordes about this mysterie Paul the Apostle speaketh of the olde Israelites thus writing in his Epistle to faythfull men All our Fore-fathers were baptized in the Cloude and in the Sea and all they did eate the same ghostlie Meate and dranke the same ghostlie Drinke They dranke truelie of the Stone that followed them and that Stone was Christ. Neither was that Stone then from which the Water ranne bodilie Christ but it signified Christ who calleth thus to all believing and faythfull men Who-so-ever thirsteth let him come to Me and drinke from his bowels shall flow liuely water This hee saide of the holie Ghost which they received who believed in him The Apostle Paul saith that the Israelites did eate the same ghostlie Meate and dranke the same ghostlie Drinke because that heavenlie Meate that fed them fourtie yeares and that water which from the Stone did flow had signification of Christs bodie and his blood which now are offered daylie in Gods Church It was the same which wee now offer not bodilie but ghostlie Wee saide vnto you ere-while that Christ hallowed bread and Wine to housell before his suffering and said This is My Bodie and My Blood yet he had not then suffered but so not-with-standing he turned thorow invisible might that bread to his owne bodie and that wine to his owne blood as hee before did in the Wildernesse before that he was borne to be a Man when hee turned that heavenlie meat to his flesh and the flowing water from that Stone to his owne blood Verie manie did eate of that heavenlie Meat in the Wildernesse and dranke that ghostlie Drinke and were never-the-lesse dead as Christ saide and Christ meant not that death which none can escape but that ever-lasting death which some of that folke deserved for their vnbeliefe Moses and Aaron and many others of that people which pleased God did eate that heavenlie Bread and they died not that everlasting death tho they died the common death They saw that that heavenlie Meate was visible and corruptible but they ghostlie vnderstood by that visible thing another Meate and ghostlie received it Our Saviour saith Hee that eateth My Flesh and drinketh My Blood hath ever-lasting Life Now hee bade them not eate that bodie where-with hee was inclosed nor drinke that blood which he shed for vs but hee meant by these words that holie Housel which ghostlie is his bodie and his blood and hee that tasteth it with a believing heart hath that eternall life In the olde Law faythfull men offered to God diverse Sacrifices which had fore-signification of Christs bodie which for our sinnes hee him selfe hath since offered to his heavenlie Father for sacrifice Certainlie this Housell which wee hallow now at Gods Altar is a Remembrance of Christs bodie which hee offered for vs and so him selfe commanded Doe this in My remembrance Once suffered Christ by him selfe but yet never-the-lesse his suffering is daylie renewed at this Supper thorow the mysterie of the holie Housel Therefore wee ought to consider diligentlie how that this holie Housel is both Christs bodie and the bodie of all faithfull men after ghostlie mysterie as wyse Augustine saith of it If yee will vnderstand of Christes bodie heare the Apostle Paul thus speaking Yee truelie be Christs bodie and his members Now is your mysterie set on Gods Table and yee receiue your mysterie which mysterie yee your selues bee Bee that which you see on the Altar and receiue that which yee your selues bee Againe the Apostle Paul sayeth Wee beeing manie are one Bread and one Bodie Vnder-stand now and rejoyce Manie bee one Bread and one bodie in Christ Hee is our head and wee are his limmes And as the Bread is not of one Corne but of manie nor the Wyne of one Grape but of manie So also wee all should haue one vnitie in the Lord as it is written of the faythfull Armie howe that they were in so great an vnitie as tho all of them were one soule and one heart So Christ hallowed on his Table the mysterie of our peace and of our vnitie Hee which receiveth that mysterie of vnitie and keepeth not the band of true peace receiveth no mystery for him selfe but a witnesse against him selfe It is verie good for Christen men that they goe often to housell if they bring with them vnto the Altar Vnguiltinesse and innocencie of heart if they bee not oppressed with sinne To an evill man it turneth to no good but to destruction if hee receiue vnworthilie that holie Housell Holie Bookes commaund that water bee mingled with that wine which shall bee for housell because the water signifyeth the people and the wine Christes blood And there-fore the one with-out the other shall not bee offered at the holie Housell that Christ may bee with vs and wee with Christ the head with the limmes and the limmes with the head Wee would before haue intreated of the Lambe which the olde Israelites offered at their Easter time but that we desired first to declare vnto you of this mysterie and after how wee should receiue it I. That signifying-Lambe was offered at the Easter and the Apostle Sainct Paul sayeth in the Epistle of this present day that Christ is our Easter or Passe-over who was offered for vs and this daye rose agayne from death II. The Israelites did eate the Lambes flesh even as GOD had commaunded them with vnleavened bread and wilde Lettuice So should wee receiue that holie Housell of Christes bodie and bloode with-out the leaven of Sinne and Iniquitie For as Leaven turneth the creatures from their nature so doeth Sinne also change the nature of Man from Innocencie to Vncleannesse And the Apostle hath taught howe wee should feast not in the Leaven of Evilnesse but in the sweete Dough of Puritie and Trueth III. The Hearbe which they shoulde eate with the vnleavened bread is called Lettuice and is bitter in taste So wee shoulde with bitternesse of vnfeigned repentance purifie our myndes if wee will eate Christes bodie IIII. Those Israelites were not wont to eate rawe flesh and therefore God bade them to eate it neyther rawe nor sodden in water but roasted with fyre Hee shall receiue the bodie of God rawe that shall thinke with-out reason that Christ was onelie Man lyke vnto vs and was not God And hee that will after mans wisedome search of the mysterie of Christes Incarnation doeth lyke to him that seetheth Lambes flesh in water because that water in this same place signifyeth mans vnder-standing But wee should vnder-stand that all the mysterie of Christes humanitie was ordered by the power of the holie Ghost And then
eate wee his bodie roasted with fyre because the holie Ghoste came in fyerie lykenesse vnto the Apostles in diverse Tongues V. The Israelites should eate the Lambes head and the feete and the purtenances and no-thing must there-of bee left over-night If anie thing there-of was left they did burne that in the fyre And they brake not the bones After ghostlie vnder-standing wee doe then eate the Lambes head when wee take holde of Christes Divinitie in our Beliefe Againe when wee take holde of his Humanitie with loue then eate we the Lambes feete because that Christ is the Beginning and the Ende GOD before all Worlde and Man in the ende of this Worlde What bee the Lambes purtenances but even Christes secret Preceptes And these wee eate when wee receiue with griedinesse the Worde of Lyfe There must no-thing of the Lambe bee left till the morning because all Gods Sayinges are to bee searched with carefulnesse and great diligence so that all his Preceptes must bee knowne in vnderstanding and deede in the night of this present lyfe before the last day of the vniversall Resurrection doe appeare And if wee can not search out throughlie all the mysterie of Christes Incarnation then ought wee to betake the rest vnto the might of the holie Ghost with true humilitie and not to search rashlie of that deepe secretnesse aboue the measure of our vnderstanding VI. They did eate the Lambes flesh with their Loynes girded In the Loynes is the lust of the bodie And hee that will receiue that holie housell shall cover and wrap in that Concupiscence and take with Chastitie that holie Receit VII They were also shod And what bee Shooes but of the hydes of dead beastes Wee bee truelie shod then if wee match in our steps and deedes the liues of men departed this lyfe which pleased God with keeping of his Commandementes VIII They had Staues in their handes when they did eate This staffe signifieth a care-fulnesse and a diligent over-seeing and all they that best knowe and can should take care of other men and stay them vp with their helpe IX It was enjoyned to the eaters that they should eate the Lambe in haste for God abhorreth sloath-fulnesse in his Servants and those hee loveth which seeke the joye of Ever-lasting Lyfe with quicknesse and hastinesse of mynd Prolong not to turne vnto GOD left the tyme passe away thorowe thy slow tarrying X. The eaters might not breake the Lambes bones No more might the Souldioures which did hang CHRIST breake His Holie Legges as they did of the two Thieues which hanged on eyther syde of Him And the LORD arose from death sound and whole with-out all corruption And at the last Iudgement they shall see Him Whome they did moste cruellie wound on the Crosse. XI This Tyme is called in the Hebrew Tongue PASCHA and in Latine TRANSITVS and in English a PASSE-OVER Because that vpon this daye the people of Israell passed from the Lande of Aegypt thorowe the redde Sea from the bondage of Pharaoh towardes the Land of Promise So also did our LORD at this Tyme departe as sayeth Sainct IOHN the EVANGELIST from this Worlde to His heavenly Father And even so wee ought to follow our HEAD and to goe from the Devill vnto CHRIST from this vnstable Worlde vnto His stable KINGDOME How-bee-it wee shoulde first in this present lyfe departe from Vyce vnto holie VERTVE from evill manners vnto good if vvee vvill after this our lent lyfe goe to that Eternall Lyfe and after our resurrection to CHRIST Hee bring vs vnto His Ever-lasting Father Who gaue Him vnto Death for our Sinnes To Him bee Honour and Prayse of Well-doing Wordle with-out ende AMEN A Notable Short DISCOVRSE VVritten by a Scots-man AS BALE vvitnesseth OF THE SACRAMENT Who lived in that same Age with BERTRAM 800 yeares agoe named RABANVS or Magnentius Maurus learned in all Sciences A Professor long in the Vniversitie of Paris and at last made An Abbot vnder Lodovicus Pius OF the other two thinges left vnto vs in Legacie that is Of the Bodie and Blood of the LORD it may be asked Why amongst all the Fruites of the Earth chiefelie he did choose Bread and Wine to designe the same as if these did excell all other Fruites of the Earth in woorth and were of greatest value Which Question wee thinke may bee thus solved Our LORD did choose that the Sacrament of his bodie and blood should bee so received by the mouth of the Faythfull and that the same should bee converted to their nowrishment that by the visible worke the invisible effect and working of the other might be showne and made manifest For as the materiall Foode outwardlie nowrisheth and feedeth the bodie so the Word of God inwardlie nowrisheth the Soule strengtheneth the same For it is not by Bread onelie that Man liveth but by everie Word that procedeth out of the Mouth of God And the Word is become Flesh and hath dwelt amongst vs sayeth Trueth it selfe And as sayeth Christ himselfe My Flesh is Meat indeede and My Blood is Drinke indeede Now the flesh of Christ is Meate indeede because it feedeth truelie and nowrisheth man vnto eternall Life which is onelie true Life and his blood is Drinke indeede because truelie and solidlie it satiateth and slockeneth for ever the hungering and thirsting soule after Righteousnesse For as for temporall life men indeede may haue the same with-out this meate and drinke but that Eternall they cannot attaine vnto because that this Meate and Drinke signifieth that eternall societie and fellowship of the members vvith their head and their strait conjunction For sayeth hee Hee that eateth My Flesh and drinketh My Blood abydeth in Mee and I in him Wherfore it is needfull that wee receiue his bodie and blood that wee may abyde in Him and become members of His Bodie And the Sacrament heere-of to wit of our Becomming one with CHRISTES bodie and blood it is taken off from the Table to some men vnto destruction but the thing it selfe which is signified is taken by all men vnto lyfe and by none vnto destruction For who-so-ever is partaker of that the same man shall bee associate as a member to CHRIST his head into that Heavenlie Kingdome For it is another thing the Sacrament it selfe and the vertue of the Sacrament The Sacrament it selfe is onelie taken by the mouth but by the vertue of the Sacrament the inward man is refreshed The Sacrament also is turned into the food of the bodie but by the vertue of the Sacrament the dignitie of eternall Lyfe is obtained In the Sacrament againe all the faythfull Communicantes make a paction of mutuall fellow-ship and brotherlie peace amongst them selues heere but by the vertue of the Sacrament all the members joyned and straitlie coupled with their head in eternall Glorie shall rejoyce for ever Therefore as the Sacrament it selfe is turned in our substance when wee haue eaten and drunken the same so lyke-wyse shall
but in one place at once And seeing he suffered therein onâ—◠〈◊〉 it cannot bee anie more corporallie broken nor his blood shedde againe 23. Argument from the manner how he is sayd daylie to bee sacâ—â—â—ced or suffer which is sacramentallie onelie or by resemblance and commemoration 1. Pet. 2. Prov. 23. 24. Argument the thing signified in the Sacrament cannot be received and eaten with the mouth Hebr. 7. 25. Argument from the matter of the Sacrament which is the fruites of the earth and therefore not Christes bodie and bloode properlie seeing it was of the seede of the Virgine 26. Argument That which is compared vnto the bodie and bloode of Christ is not the verie same 27. Argument That which is the foode of the soule onelie is not food for the bodie also 28. Argument Thâ—t which is celebrated in remembrance only of Christ his suffering is not that bodie which properly suffered 29. Argument whatsoever outwardlie is taken by the mouth serveth for the refreshment of the bodie but Christes bodie and blood serveth for the invisible and spirituall feeding of the soules and therefore it is so taken 30. Argument Those thingâ—s which vnder the over of corporall thingâ—s haue an bâ—â—â— and divine operation ends not to hâ—â—ge their essence but the sacraments are so Ergo c. 31. Argument Those thinges that are not perceived nor taken but by diverse instrumentes they are not the same but the Bread and Wine and the Bodie and Bloode of Christ are not perceived nor taken by the same instruments but by diverse and therefore are not the same Conclusion The second Question Whether the matter of the Sacrament bee the naturall Bodie of CHRIST or no 1. Argument from 〈…〉 showiâ—g that the matter of the Sacrament is taken corporallie and nowrisheth of itselfe but the naturall lyfe But the Bodie of Christ is not so for it nowrisheth onelie the spirituall lyfe * These words directlie contradict Pope Nicolas De Consceratione Dist. 2. cap. Evo Berengarius 2. Argument What change is in the Sacrament Not of substances and therefore no Tâ—â—usubstanâ—â—ation but a mysticall change and in vse 3. Argument The Brâ—ad Wine are Christâ—s Body and Bloode in verâ—â—â— onelie and efficacie vnto the faythfull applyer alone not so of themselues substantiallie 4. Argument From the distinction betweene Christ his Flesh where-in hee was but once crucifyed in veritie and the Sacrament of his Flesh. where-in hee is daylie crucifyed in resemblance and mysterie 5. Argument from the spirituall sense of â—usâ—â—g spiritualâ—â— howe sweete the Lord is and not by a corpovall taste which is but of Bread and Wine onelie 6. Argument Christ is in that SacrameÌ„t as the thing signifyed with the signe compleating the sameâ— but the Bread and Wine is to Christ. For by that substantiall châ—â—nge the signe with the thing signified should bee so confounded Lament 4. 7. Argument No spirituall thing is visible nor pâ—lpable but thâ—â— which we receiue in thaâ— divine mysterie is spiritual The Blood and Wine of the contraâ—â— beeing palpable and visible therefore they are no that spirituall thingâ— seeing we both feele and see them Note That the 〈◊〉 of Christ indeed giveth lyfe 〈◊〉 not absoluteliâ— but as it is the flesh or the divine Worde From whome as the Poâ—â—â—taine by the fleshe as the Channell lyfe is conveyed vnto vs. 8. Argument From the nature of the soule which is spirituall and therefore requireth spirituall Food A cleare Conclusion of Ambrose mynde 9 Argument From Sainct Ierome his testimonie 10 Argument From the diversitie of that which is Christs naturall bodâ—e â—â—d that which is his sacramentall bodie 11. Argument As the Bread made of many Graines is the Bodie of the Church so is it the Bodie of Christ But it is the one by representation 〈◊〉 â—ot by anie corporall chaâ—ge Therefore so is it the other 12. Argument From 〈…〉 Christs bloodâ—â— is converted in his blood 13. Argument From the opposite difference of Christ his naturall bodie and the sacramentalâ—â— 14. Argument From the testimonie of Augustine 1. Corinth 10 15. Argument From Sainct Pâ—â—â—â— his wordes Iohn 6. 16. Argument From Christ his wordes 17. Argument Rom. 4. A cleare Conclusion out of Augustines wordes 18. Argument From the olde custome of praying at the Sacrament Here wee see that of olde when these Prayers were made there were no private Masses whereâ—â— the Priest 〈◊〉 communicated but both People and Paâ—â—or did communicate And the Sacrament then was for 〈◊〉 and thankesgiving and not a propiâ—â—â— sacrifice for the quicke and the dead 〈…〉 Prayer 19 Aâ—gument Fâ—o â—he distinâ—â—on of the resemblance and the thing it selfe 20. Argument From the properties and 〈…〉 of the 〈◊〉 of Christ his naturall bodie eveâ— after his resurrection which that which is â—orged by Transsubstantiation hath not Luke 24. 21. Argument From the Testimonie of Eâ—lgâ—â—ius Acts 20. 22. Argument From a Testimonie of saint Augustine Iâ—â— 6. 1. Corâ—nth 10. Here you see that the olde custome was that the whole people not thâ— Câ—â—â—ke onlie said AMEN Iust. Apolog. 2. Matthew 26. 1. Corinth 11. Iohn 6. * or Sacrament Lib. 5. c. 11 De Seim propriet Cap. 10. de Eucharistia Cap. 41.