manly but brutyshe and sauadgely vnder what fourme so euer it bee couered and hydden Wherefore this loathesomnes doth not consiste in the rawenes but in the very humayne fleshe not in the beholding but in the nature of the thinge it selfe not in that which the eye doth beholde but in that which the heart doth conceyue For if according too the olde prouerbe the wolfe will not deuoure wolues fleshe nor the dogge dogges fleshe is there any man beeing of any manly nature that woulde not abhorre to bee fedde with mans fleshe vnder whatsoeuer fourme it were shrowded or doe ye thinke that Christe did euer conceiue any such matter as when hee helde the bread in his handes wherewith he determined to feede his disciples would therefore exclude bread quyte out of doores to the ende hee might gorge the mawes of men carnally with his naturall fleshe beeing both rawe and aliue contrary to nature without any necessitie without all cause altogether vnprofitable and frutelesse Wherfore you doe not by this meanes exclude lothsomenes from out the sacred mysteries Lombard when you turne the fourmes of bread and wyne into the fleshe of Christe but you choppe a loathsomnes in rather so that nowe this supper may seeme not honourable but horrible if so be that excluding bread and wyne this bee true that you speake that there remayneth nowe nothing to eate but the substaunce of flesh and blood which substance neuerthelesse ye will not vouchsafe to be seene in it owne kynde but vnder an other kynde Wherein ye become two maner of wayes iniurious to the sacrament coupling together therewith a twofolde absurditie First bicause you defraude the fourmes and accidentes of bread of their true and proper subiect Secondly bicause you doe in like maner robbe the very naturall substance of the body of his proper accidentes so that nowe there remayneth neither any substaunce of bread at all nor any fourme of a body on this wyse the Poetes as it seemeth were wonte to describe their Chymeres Neuerthelesse this is not spokeÌ„ to that end as though we would banishe Christe cleane out of the sacrament or that we might seclude our selues from partaking with the holy bodie of Christ in this heauenly Supper But for this reason chiefly y t this holy CoÌ„munion may be cleared from all grosse absurditie If you will demaunde by what meanes Ambrose will answere you verie learnedly who will tel you that ye drinke out of the holie cuppe not blood it selfe but the likenesse of blood rendering the reason why bycause it shall breede sayeth he no loathsomnesse to the stomack And againe in another place hee doeth beare vs witnesse that wee receyue the Sacrament in a likenesse That which Ambrose doth verifie of the likenesse others doe affirme in a figure in a mysterie in a Type in a memoriall Moreouer the same Ambrose writing of the Eucharist sayeth It is the memoriall of our redemption And bycause we be enfranchised by the death of the Lorde wee doe signifie our mindfulnesse of the same death in eating drinking the Lords blood which were offered for vs. And again in the same place The blood saith he is a testimonie of Gods great liberalitie in the Type whereof we doe receiue the mystical cuppe of the blood to the preseruation of bodie and soule Where he calleth the Mystâ—cal cuppe a Type Nowe who is so vnskilful that knoweth not that a Type doeth signifie nothing else than a forme a likenesse and an example Agaiâ—e who knoweth not what great diuersitie there is betwixt likenesse and trueth it selfe and that they bee so contarie eche to other that they cannot agree togither by any meanes Whereby you may learne two things Lombarde both that the horror is taken away and that the substaunce of breade and wine abydeth neuerthelesse still vnempaired All which beeing thus concluded vpon as appeareth by plaine demonstration before all that your lying and false assertion infringible as you tearme it is become windshaken altogither wherewith you mainteyne so stoute a combate for the kingdome of accidentes and your transubstantiation as that yee leaue no place nor space for breade and wine in the Sacrament but calling all backe to visible fourmes plant all your whole batterie of the materiall part of the Sacrament vpon these buttresses of shadowes onely Which fourmes though retaine still the names of the things which they were before yet doe ye denie them to be the very thinges themselues Wherevpon if at any time the names of breade and wine doe occurre in the holy Fathers of the Church the same ye teache to be vnderstoode on this wise To witte that they bee called breade and wine not in respect that they be so but bycause they were once so and that the very substance thereof is gone farre away and that therein is nought resiant nowe that is elemental besides the onely names of elementes and emptie fourmes onely of breade and wine the names whereof they doe reteyne still but haue vtterly lost the verie substaunces themselues and do conteyne nought else now besides the naturall and substanciall bodie of Christ by the which bodie neither bee the fourmes affected nor doth the bodie affect the fourmes Loe this nowe is your gay diuinitie in describing the Sacrament the which howe agreeth with the Scriptures with the iudgementes of the auncient Faâ—hers with the antiquitie of the purer primitiue Church â—nd with fayth it selfe nay rather howe farre and wide it is dissonant and diâ—crepant from all truth and reason it shall not bee amisse to discouer in fewe woordes for I thinke it not coâ—uenient to vse many wordes herein And first wheÌ„ we heare that saying of Paul Let a man proue himselfe and so let him eate of that breade and drinke of that cuppe c. May any man bee so boyde of reason to affirme this to be spoken touching the fourmes and not the materiall part of breade and wine for what shall we say may any man ymagine that to eate to breake to eate of the breade to drinke of the cuppe is to bee referred to emptie and bare shadowes of bread and wine onely and not to the naturall breade In the Decrees is a certaine â—entence extant vouched out of Hylarie whereof we made mention before The bodie of Christ sayth he that is receiued of the altar is a figure whiles the bread wine are apparantly seene with eyes but it is the very body when the inward fayth apprehendeth it for the bodie and blood of Christ. c. To the same effect and in like plaine phrase of speech writeth Cyprianus The Lorde sayth Cyprian did vouchsaâ—e to call wine by the name of his blood the liquor which was enforced by the presse out of the grapes and clusters and made into wine c. For what shal we say do we easily wring accidents of wine out of grapes clusters not rather the very substancial liquor of
and louely societie of the Churche When as the Lordes meaning dyd reatch to a farre higher mystery in this institution of the Supper which may be made most euidently apparant by the very wordes and circumstances of the words of the Supper For when the Lorde did commaunde to take and eate he doeth not say this is my mysticall body that shal fructifie and encrease out of many members of the Church But this is my body that shal be geuen for you Whereupon if I might now argue in the schooles of Diuines I would on this wise proceede against mine aduersaries The thing that is properly signified in this Sacrament is the only fleshe of Christe geuen for vs. The power of the vnitie and societie of the Churche was not deliuered for vs. Ergo The vnion of the Church oâ—ght in no respect be called the substance of the Sacrament Therfore this doctrine of Lombarde is false vtterly to be abandoned wherein hee affirmeth that this visible forme is a sacrament of a double thing And albeit I wil not deny that this mystery of Ecclesiastical vnion christian conâ—unction is a matter of vnspeakable excellency to haue singulâ—r likenes relation to bread as S. Paul testifieth Yeâ— Paul â—eacheth no such doctrine to wit that the sacrament was instituted to that ende or that the â—lements of bread and wine were deliuered to bee eaten and druÌ„ken for this purpose namely to expresse this mysticall â—â—ion but that it shoulde allure vs to an otheâ— matâ—eâ— rather to wit to the very body of Christe which shoulde suffer for vs that is to say shoulde represent the passion of Christe which doth truely quicken vs make vs too fructifie and to growe vp Therefore the estate of this Sacrament doth require that the Sacrament it selfe and the thing of the Sacrament alsâ— be both of this naâ—â—re to comfort to nourish for otherwise howe can the thinâ— significant agree with the thing signified vnlesse â—he nourishment of the one bee answerable too the nourishment of the other Now this is without al question that nothing can nourishe vnlesse it bâ—â— first eaten Wherefore as there bee twoo thinges that â—oe nourishe so must there be two thinges that muste bâ—e eaten In the one whereof is the Sacrament of the body in the other the verye thing it selfe is deliuered namely the passion of his naturall body And as they both nourishe so they muste both bee eaten The bread feedeth the flesh of Christ crucifâ—ed feedeth but after an other maner The bread feedeth corporally the fleshe feedeth spiritually That one the naturall body this other the spiritual part of the soule the bread feedeth this present lyfe the fleshe feedeth vnto the euerlasting life to come For as the life of the bodie doth growe encrease by dayly bread and foode euen so the spirituall life is preserued by the passion of Christ. Which the Lord himselfe foreseeing before did vtter these woordes of himselfe not without great consideration My fleshe is meate indeede my blood is drinke in deed geuing vs to vnderstande that by blood hee did meane the blooddy Sacrifice of his owne flesh Therfore as there is two kinds of mans life To wit earthly and heauenly so haue they both theyr proper foode The earthly life is preserued with foode and bread the heauenly life is obteined with the death of Christ. And for this cause nothing câ—ulde haue beene more commodiously handled then that the Lorde shoulde deliuer the bread and wine for a memorial of his passion because of the agreable application of the mutuall resemblaunce And heereof aryseth al the substaunce of this Sacramentall Action whereby bread and wyne doe obteine too bee called by the name of the body and blood not because the thinges themselues doe alter theyr substances but after the vâ—uall phrase of speach which is commonly frequented in all languages almost chiefly aboue others in the mysticall Scriptures Namely that thinges significaÌ„t shoulde obteine too bee called by the thinges which they doe signifie Which being most manifestly to be approued by innumerable testimonies of the Scripture is aboue all other moste iustifiable in this one Sacrament chiefly where the name of the body is attributed too the bread but not the substaunce none otherwise in very deede then as by like phrase of wordes is set downe in the booke of Genesis where seuen eares of corne are called Seuen Yeeres Fleshe Heye Seede the Worde a Fielde the World the heauenly Father an Husbandman Christe named a Uine or a Lambe the Apostles called Salt of the earth Peter a Stone and Iohn the Euangelist not only called of Christes own mouth the sonne of the Uirgin but accepted of the mother of Christe as her sonne by the Lordes commaundement Yet wil no man be so mad for this cause to affirme that vnder the figure and forme of this Disciple he either became truely and naturally her sonne or the Uirgin his naturall mother for it is one thing to bee called a mother by name an other thing too bee a naâ—urall mother in deede After the same maner fareth it with the Sacramentes in the which must be considered not what they bee but what they be called and wherfore they be so called For euen amongest vs in our dayly and vsual speaâ—hes as also in the Scriptures chiefly many thinges are many times beautified or described by strange names where notwithstanding no alteration is made of substance but the reason and cause that mooued the holy ghost to name it so is noted After the same maner Christ doth call bread his body not meaning thereby to transubstantiate the substance of the one into the other neither was it to any purpose at all to haue done so but to expresse the power of his passion for this cause therefore hee tooke the bread and cup of wine and called them his body and blood which he would giue for the sins of the world Neither did he only cal them so but also did deliuer them in his last supper to bee eaten and drunken in steede of his body and blood In like maner before Supper he vouchsafed by a like Figuratiue phrase of speache too call his owne fleshe meate and feeding bread from heaueâ— But least any man may fayle in the propertie of woordes I thinke it good too hearken vnto Augustines couâ—salie who discoursing vpoÌ„ the 33. Psalm of Dauid wâ—erin it is said that Dauid did change his couÌ„tenance before Abimelech alias before Achis he doeth transpose this figuratiue speach of chaunged couÌ„tenance to y â— words of Christe vttered touching the supper of his body blood For as Dauid is saide to haue dissembled in countenance before Achis the king seeming outwardly otherwise then hee was inwardly After the selfe same maner of speache the Lorde himselfe treating of his fleshe and blood doeth seeme in Augustines iudgement as it were
say that one and the selfe same Christe may sitte in heauen according to his natural and bodily presence and at the selfe same time too be handled with hands on earth that the substance of one selfe body is limitted at one selfe time in one certaine place to be conteined in infinite places that as touching the person Christ is but one but hath two kindes of bodies the one whereof must be onely locall and al the rest of his bodies not local to be in a place yet to fill no place certen to be a true natural body of a natural man and yet to be neither round nor broad neither short nor thick nor long neither to haue in it selfe any proportion or distaunce of members to wit no distaÌ„ce froÌ„ eye to eye from eyes to eares froÌ„ head to feet but wher y â— eies be there also must be the eares where the arme is ther must be the leg finally the heele hand head foote must be al one meÌ„mber euery of theÌ„ supply others place altogethers to be one body of Christe full complete and of all partes absolute in tenne thousande diuerse places at once and yet all these must make vp but one onely body And in this doing I praye you what is els done then according to the heresie of Eutiches in establishing the diuinitie of Christe too ouerthrowe meane whyles the truthe of his humanitie vtterly and to choppe together into one confuse mixture God and man heauen and earth altogether Of which matter let vs once againe heare what Augustine saieth Do not dout sayeth hee that the man Christe is there nowe from whence hee shall come agayne imprinte in thy minde and beleeue stedfastly the Christian faith that hee is risen agayne from the dead ascended into heauen sitteth at the right hand of his father and shall come from thence not from any where els too iudge the quicke and the dead in the very same forme and substance of body too the which hee hath giuen immortalitie and from the which he hath not taken nature awaye According to this nature he is not to be imagined to bee dispersed euery where For we must be very circumspect herein least we do establishe the diuinitie of his manhood that wee vtterly take away the truthe of his body For it is no good argument to saye that as in the nature of the Godhead hee is euery where as God likewise we haue our beeing our life our mouing in him yet are not we therefore euery where as he is for he is after one sorte a man in the godhead and after an other sorte a God in the manhoode after a certen peculiar proper singular maner For this one person is both God and man and they both one only Christ Iesus in al places as he is Godâ— but as he is maÌ„ in heauen c. You haue now a playne demonstration of Augustines iudgemeÌ„t touching the sacrameÌ„t of Christs body no lesse euident in wordes in reason manifest then autentick in substaÌ„ce authoritie Unto whose testimony if nought els were added I would surely think our selues sufficiently furnished euen with this one to ouerthrow all the grosse absurdities of that Popish doctrine But lest we may not seeme to produce as it were this one alone from amongest al other wryters but rather one ouâ— of many we doo not heere so much vouch Augustine himselfe as in the name of Augustine specifie the general faith and common consent of the learned fathers in Augustines time and in the same Augustine the antiquitie of the doctrine touching that matter to be considered For what els did the generall agreement of the Churche proclaime publiquely abroade what do their wrytinges purport vnto vs at this present what do their bookes testifie els then the very same which wee professe at this day deliuered vnto vs from those our first teachers amongest all the which the neerer any one liued to that auncient age of the Apostles so much the further did he dissent from that newfangled toy of transubstaÌ„tiatioÌ„ I should rather haue said dâ—ousy dreame The truth wherof beeing iustifiable by many sundry proofes wil yet appeare much more abuÌ„dantly in this that not one so much of al that primitiue purer age did euer speake woord of any such adoring of the sacrament of any such transubstantiation reseruatioÌ„ carrying abroade of any such byhangers and fourmes without a subiect or of excluding the substance of bread but al ingeneral with one voyce do proclaime that bread and wine is a signe of Christs body blood some call it a figure others an exemplar others a type some a likenesse and token many a memorial and al with one voice confesse too bee a sacrament of the body of some the body is sayde to bee represented by the bread of many too bee shewed of others too be signified and many also too bee figured Tertullian doth by expresse woordes say This is my body that is to say this is the figure of my body and in an other place Christe did cal bread his body Origen also no lesse expresly The churche offreth vppe the shewes of the body and of the blood Nazianzen hath these words Concerning the table whervnto we do resort or concerning the tymes and helth and saluation which I do with my mouth receaue from him c. Ambr. saith thus Before the blessing of the words other kindes are named after the blessing the body of Christe is signified And in an other place In the type whereof wee doo drinke the mystical cuppe of his blood Chrysostome also as plainely that hee might dayly shew foorth vnto vs bread and wine for a similitude of Christs body blood according to the order of Melchisedech And againe If Iesus did not suffer death whose memorial then signe is this sacrifice Cyprian saith the people is vnderstood in the water in the wyne blood is shewed forth What caÌ„ be more manifest then the words of Gelasius In this action of mysteries saith he is celebrated the Image and similitude of Christes body and blood Theodoret. Christ dooth not chaunge the nature of bread but putteth theretoo grace Againe in his seconde Dialogue For the mystical signes doo not goe foorth from their nature What shal I neede to cyte Bertram who making a true reporte of the vsage of his tyme dooth remoue neyther bread nor wyne out of the sacrament but establisheth the presence therof by these woordes The bread and wyne is figuratiuely the body and blood of Christe And immediatly after The body of Christ that is celebrated in the Churche by a mystery is after a certaine maner the body of Christe and this manner is in a figure an ymage I passe ouer here Baâ—il who calleth bread an exemplar Ioyne with the foresaide wryters Macarius who testifying most
manifestly of the bread and wyne The bread sayeth hee and wyne is an exemplar of his â—â—eshe and his blood and they that communicate of the apparaunt bread doo eate the flesh of the lordâ— spiritually Let vs nowe heare Irene speakâ—ng of the bread not beeing cast out but sanctified The elemental bread saith hee taking denomination of the word of God is no more common bread but is made the Euchariste which consisteth of twoo things earthly and heauenly and immediatly after in the same place what is vnderstood by the heauenly thing but sanctificatioÌ„ which commeth by inuocating the name of God And by the earthly thing which commeth foorth of the earth but natural bread which also feedeth our bodies aswel as any vsual bread And againe in his 9. booke When the wyne powred forth into the cuppe and the bread being broken doth receaue the worde of GOD it is made the Euchariste of the body and blood of Christ from the which the substaunce of our flesh receaueth repast and nourishment Of the same iudgemeâ—t is Iustine the holy martyr liuing in the very tyme and age of Irene who wryteth on this wise The Deacons do distribute to al that be present to make them partakers of bread wine water ouer the which thanksgiuing hath bene pronounced or els they carry it to those that be absent Nowe this nourrishement is called amongest vs the Euchariste of the which may no man bee made partaker vnlesse hee bee ioyned with vs in one and the same fayth and baptisme and liue after the example of Christe For wee doo not receaue this as common bread or common wyne but as Iesus tooke vppon him fleshe and blood for our saluation sake after the same maner we also receauing this Sacramentall foode by the which our fleshe and blood is nourished by concoction are taught that it is the flesh blood of Christ that â—ookâ— flesh vpon him for our sakes I coulde alleadge many sentences besides these out of Athanasius and more out of Cyril some out of Epiphanius Dydimus and others many more al which iâ— I shoulde reâ—ken vp particularly I shoulde skarse make an ende of vouching testimonies I meane the â—estimonies of that auncient and primitiue purer age By the which may bee seene plaine without all ambiguity that those visible formes and byhangers of bread without any manner of subâ—â—aunce was neuer hearde of as yet and that the body and blood of Christ was so distributedâ— in the communion as that both bread and wyne did neuerthelesse remayne alwayes in this sacrament amongest them finally that the body and blood of Christe was so conteyned vnder the denomination of meate and drinke that the Churche had alwayes a sacrament of the body but not alwayes the body without the sacrâ—ment if therefore wee haue not the body alwayes without a sacrament then may any man easily perceaue by the very denomination of a sacrament what hee ought too conceaue of the selfe same body for as much as the sacrament of the body is one thing and the very body of the sacrament is an other thing the one whereof may bee called by the others name but can not possibly bee one and the selfe same in substaunce For as his most blessed mother hauing deliuered Christe out of her wombe is sayde properly and truely too haue brought foorth the very natural body of Christe naturally not the sacrament of his body euen so likewyse this holy sacrament of Christes body which is produced and made by the only woorde of GOD without mother at al is called a body by a spiritual construction onely but can not rightely bee called the substantial and natural body which issued foorth of the virgin and in the natural sense therof For although Christ be one and the selfsame in person wheresoeuer hee bee yet is hee not euery where according to the natural substaunce which he receiued of his mother neither is he eaten as he was borne for hee was borne a natural man in deede but hee is eaten not otherwyse then by a mystery significant In mysteries similitudes of thinges are conteined but not the substauÌ„ce themselues properly In the mother the woorde was made fleshe In the Euchariste the flesh of the woorde is made our foode I say our foode not of the mawe nor of the belly but of the minde Wherevppon this meate is called euery where by the auncient ecclesiasticall fathers and that not without cause by spirituall meate as the which is not applyed too the foode of the bodies but which dooth satisfie the hunger of the inwarde man For as the hunger which hungreth after Christe is not the hunger of the outwarde body but of the inwarde man euen so the fleshe of Christe auaileth nothing too the ease of belly hunger but all the commoditie thereof serueth for the nourishement of a better life Otherwyse why woulde the Apostle Paul haue sent backe the hungry belly communicantes to their owne house where they might feede at ful except hee had supposed that in that holy assembly some higher mystery had beene handled besides feeding the belly Which beeing true in deede verified with so many proofes so many manifest euidences of witnâ—sses what wil these Romish counterfaâ—cts bring foorth to shadowe their frenâ—y and to defend their drousy heresy of transubstantiation For if they do so stricktly restraine the sacred body of Christ which without all question sitteth nowe in heauen into and within the sacrament that there shal remaine no place nor any substauÌ„ce at al of bread sweeâ—e nor leauened besides a thing of nought onely and shadowes of accidentes what shal that be then which the auncient fathers doo with so general agreâ—ment call a signe a Sacrament a mystery a type an exemplar an ymage a seale a similitude and a figure of the Lordes body and blood What is that wherewith our bodies bee fedde and nourished as Iustine reporteth Are wee nourished with formes and bare byhangers of accidentes What is that the fragmentes whereof the Deacons did in olde tyme carry vntoo others and the broken pieces wherof if any remained after the communion the priests did giue to boyes that went too schoole too eate too their breakfaste which custome was frequented in the church in the of â—yme Iustinian as Nycephorus reporteth If in that firste age of the Churche those auncient fathers had but ymagined in their mindes that they did eate the natural body of Christe altogither without bread really may any man thinke with him selfe that they would haue yeelded so litle reuerence to Christ their sauiour as that the Priestes shoulde haue beene permitteâ— not onely too deuoure the body of our Lord so broken in pieces but also too deliuer boyes gooing too schoole the crustes and cromines of the leauinges for their breakefastes By the which you see holy father of Rome vnlesse you haue lost your eyes see nothing what
An Argument An argumentâ— The visible forme is not a Saâ—rament of a double thing no not so much as a sacramâ—nâ— of any thing There bee two things that bee eaten in the Lordes supper the one corporally the other spiritually * Rabanus Maurus The naturall bread maye conueniently bee called the body of Christ because it doeth comfort the hearte * August de Ciuitate Dei Lib. 8. Cap 48. All significant thinges doe seeme after a certaine maner to beare the substaunce of the thinges signified â—enesis .41 Esay 40. Matth. 13. Iohn .15 Iohn .10 Math. 15. Iohn .19 August contra Maximinum Cap. 22. For these be the sacramentes in the which is not alwaies noted what they be but what they signifie bicause they be signes of things being in substaunce one thing but in significatioÌ„ another * Beda citans August 1. Cor. 10. In the sacraments one thing is seene or named another thing is vnderstanded * Gelasi contra Eutichetem The substance of bread and wine doth not depart away Chrysost. ad Caesar. The nature of bread doth remaine in the sacramente Theodoret. Christ doth not change the nature of bread * August Epist. 23 ad Bonifacium The heauenly bread whicb is Christs fleshe is after his maner called the body of Christe being in very deede the sacrament of Christes body * Augustine in Psal. 33. Ther is somewhat shut vp here Knocke and sticke not in the letter because the letter killeth but seeke for the spirit for the spirit doeth geue life August vpon the foresaide Psalme When our Lord Iesus Christ spake of his bodyâ— Except a man eate my flesâ—e c. his disciples that followed him did loath that speache not vnderstaÌ„ding his meaning thought the Lord spake some hard thing as they speaking with Achis How is this bicause he changed his couÌ„tenaÌ„ce therfore he seemed to theÌ„ as though hee had been mad but he seemed only to the king Achis that is to saye to the folishe ignoraÌ„t therfore he sent theÌ„ away departed froÌ„ theÌ„ For they did not coÌ„ceaue the true meaning of his wordes in their harts because they could not coÌ„prehend him Augustine in Psalm 98. * August contra Aduersar Leg. Prophet Lib. 2. Cap. 9. We men do receiue the Mediator of God and men Christ Iesus giuing vs his flesh to bee eaten his blood to be druÌ„ken with the heart and mouth of our faith * Basil de Baptis What profite haue these wordes forsothâ— that eating and drinking we become alwaies mindful of him who was put too death for vs and rose againe * Ambrose 〈◊〉 1. Cor. 11. Bicause wee be made free by the death of Christe being mindefull thereof we doe by eating and drinking signifie his fleshe and blood which were deliuered for vs. A figuratiue speeche necessary in the Lordes supper * Sentent li. 4 dist 12. There is the true breaking partition which is made in bread that is to saye in forme of bread And again in the same place The breaking and portions are made in the sacrament that is to say in the visible form LoÌ„bard And in the same place * Where part of the body is there is the whole c. But Augustine sayeth otherwise in his 57. epistle Euery greatnes is lesse in the part then in the whole The cause is sifted out wh the Lord in his supper did institute a sacrameÌ„t of his body Cyrill Catechis Mystag 4. The Iewes not conceiuing the wordes of Christ spiritually being offâ—nded went backward bicause they imagined that they were called to the deuouring of mans fleshe A comparison betwâ—â—t the papistes and the Capernaâ—â—â—s Aug. contra Adimantum cap. 12. An obiection Christ sayed not this doth signifie my body but this is my body Ergo simply it is Christes body August doth answere Paul sayed not the rock doth signifie Christ but the rock was Christe Ergo The rock was Christe naturally August de Ciuitate Dei lib. 18. Cap. 48. Bicause after a certen maner all thinges significant doe beare the names of the thinges signified As this speech of the Apostle the rocke was Christe when as notwithstanding it did signifie Christe Galaâ— 3. Christe is none otherwise eateÌ„ in the supper then he is put on in baptisme Figuratiâ—e speeches The absurditie of the liteâ—al exposition of the speeches and mysteries of Christe * Cyril ad obiecta Theodoreti Our sacrament doth not affirme the deuouring of a maÌ„ nor leade the mindes of the beleeuers irreligiously to grosse imaginations August de docâ—rina Christiana li. 3. cap. 10. August In the forâ—â—aâ—d booke cap. â—6 Wickâ—dnes in eating the Lordes body Aug. epist 5â— He that sayth that the body of Christ is at one instant of time both in heaueÌ„ earâ—h doth vtteâ—ly coÌ„founde and dissolue the nature of Christes body Absurdities in the Popishe transubstantiation Aug. in sermon ad Infantes Christ did lift vp his body into heauen froÌ„ whence he shal come to iudge the quick the dead there he sitteth nowe at the right hande of his father Howe is the bread his body and the cup or that which is conteined in the cup his blood Theâ—e things brethren are therefore called sacramentes bicause in theÌ„ one thing is seene an other thing is vnderâ—â—anded Aug. Epist. 57. ad Dardanum A signe A figurâ—â— A type A lykenesse A token A memorâ—al A represenâ—aâ—ioÌ„ A sacrament Tertulâ— contra Marcion lâ—b â—â— Oâ—igâ—â— Nazâ—â—nzen Ambros. de his qui initiantur cap. 9. Chrysâ— in Epist. ad Habr hom 17. Chrys. in Mat. â—om 83. Cypria lib. 2.16 Epist. 3. Gelas. contra Euâ—ychetem Theodoret. Dial. 1. Dialog 2. Bertrâ—◠〈◊〉 Macar hom 27. Irenâ— aduersus Valentinia lib. 4 cap. 34. Iustine the holy martyr The brâ—ad and wynâ— which passe intoo the noâ—rishment of our body are câ—lled the Euchariste 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is too say ouer the which thanksgiuing prayers haue bin pronounced The Churche hath the sacrament of the body alwaies but hath not alwaies the body without the sacrament according too that saying You haue not me alwaies Christ is otherwise borne into the world otherwyse eaten in the world Aug. in Ioan. tract 95 This bread doth require the huÌ„ger of the inward man Cyprian de coena domini This bread is foode of the mind not of the body Aug. in Psal. 103. Again in Ioan. tract 26 cap. 6. Why doo yee prepare tooth and belly beleeue and thou hast eaten Psal. 103. This is the bread of the hart bee thou hungry and thirsty in the inwarde man Rab. Maur. lib. 1. cap. 31. The sacrameÌ„t is turned into the foode of the body By the power of the sacrament we do obtein life euerlasting Nicephor in hist. eccl lib. 17. cap. 15. The custome of bestowing the fragments in Iustinian his tyme. Erasâ—in Ann. in 1. Cor. 7. The Churche did lately determine of transubstantiation When transubstantiation began first The â—aterane councel vnder Pope Innocent the thiâ—d Anno 1216.
bodie in deede And in verie deed if it had not bene bread Christ would not in any wise haue giuen forth that it should be eateÌ„ corporally bicause to maâ—e mans flesh mans blood vnder whatsoeuer shew it be shadowed to seeme agreeable for table meate is not only forbidden by the prescript law of God as is said before but also most lothsome and abhorred of nature it selfe It remayneth now sithence wee haue treated of the matter of the sacrament that we speake now of the thing it selfe which is signified by this Sacrament And for as much as all Sacraments which according to their proper natures are defined to be visible signes of inuisible grace are sayde to be of the nature of those things which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with vs bee named Relatiuesâ— can any man doubt hereof That the body of Christ can not possibly be the Sacrament of it owne selfe As the father is not a father of himselfe but of the Sonne as it proceedeth not of the Sonne to bee called sonne in respect of himselfe but of the father so can it not possibly be but that in the Sacramentes two distinct and seuerall thinges must concurre as Irene witnesseth to witte an earthly thing and an heauenly the one wherof must represent a likenesse and a signe the other must bee signified For wheresoeuer a signe is there of necessitie must somewhat bee signified Here therefore that which supplieth the place of the signe is the bread without all question That which is signified by this sacramentall signe no man will denie to bee the bodie of Christ. In the one whereof is conteyned the Sacrament in the other the matter of the SacrameÌ„t Whervpon ensueth an vnauoydable conclusion That either the bodie of Christ crucified for vs being the verie thing of the Sacrament is not the verie Sacramental signe that is eaten in the Supper or else can not by any possible meanes bee the selfe thing which is represented by the signe Therfore that which we do eate with our mouthes is bread but that which is vnderstoode is the flesh The first whereof wee receyue with our mouth the other with our Spirite And for the same cause Ierome doeth call it spiâ—ituall fleshe whâ—se authoritie Peter Lombarde cytâ—th in the same cause saying The fleshe and blood of Christ muâ—â— bee vnderstoode two maner of wayes eyther that which was crucified or that spiriâ—uall and heauenly fâ—eshe whereof Christ spake himselfe My fleshe is meate in deede and my blood is drinke in deede Neither can there bee any cause rendered why Ierome shoulde call it the fleshe of Christ other then bycause wee doe receyue it with our spiritual mouthes and not with our fleshly mouthes for if it were not so whâ— doth not knowe that the fleshe of Christ giuen for the life of the worlde wheresoeuer it be is not spiritual but in the verie nature thereof naturally carnall But Peter Lombarde doeth denie that any crumme of the breade at all doeth remaine besides bare formes which onely do reteyne the names of the naturall things which they were before What And did Christe therefore feede his Disciples with Mathematicall formes and names of things without the verie naturall things themselues No say you but vnder those shadowes and accidents of breade and wine the verie substance of flesh and blood is receyued And why doeth Ierome then call this by the name of spiritual fleshe of Christ ought it therefore be called the spiritual flesh of Christ bicause being shrowded vnder outwarde cloakes of formes and shadowes it deliuereth it self into our bodies And what if this visible Sunne being ouershadowed with clowdes and rackes doe not appeare plainly to our sight wheras notwithstanding it doth enlighten the whole worlde on all partes thereof shall we therefore call the Sunne a spirituall Sunne bycause it is bidden with thicke and darke clowdes Go to then where is nowe that similitude or likenesse that is required in all Sacramentes to witte of the signe with the thing signified if you will leaue vnto vs no substance at all except of the bodie and blood onely What then Shal the bodie of Christ be both a signe and a Sacrament of himselfe No say you but that visible forme of bread which is made a Sacrament of two thinges bycause it signifieth bath to witte the true bodie and the mysticall and doth represent the expresse likenesse of both the things Go to Let vs heare our maister of sentences opinion in this matter what maner of similitude this is and howe it is expressed Bicause as the bread sayth he doth nourish the body more than any other graine and bicause wine doeth comfort more than any other grape Euen so the flesh of Christ doeth comfort cherish and make glad the inward man This is well sayd Lombard in dâ—â—de But how wil you now agree with your selfe thâ—n As the bread say you doth nourish the bodie But howe shall the bread refresh or nourish the bodie if yee leaue vs not so much as one crumme of breade in the Supper Howe shall the visible fourme of breade nowe without breade be a Sacrament of two thinges and carrie the likenâ—sse of both For if the likenesse of a Sacrament consist in this that it is sayde to refreshe and nourish questionlesse the breade must needes remaine or else the visible forme without bread can be no Sacrament nor shall carie any likenesse at all For what nourishment can bare superficiall formes voyde of al substance yeeld or what likenesse can there be in these in respect of the flesh of Christ nourishing the inward man What aunswere will Lombarde make here hee will crowde vnder his trope anâ— Grammer figure Metonymia Wherewith it lyketh him well to sport himselfe in his owne â—orged fourmes but will not suffer vs to deale with aâ—y trope at all in substaunces by any meanes The fourmes sayeth hee doe retaine the names of the things whâ—reof they were substaunces before namely bread and wine What do I heare Were these mere accidents at any time euer called by the names of the things then when as they conteyned the substances of bread and wine and why should the very same seuered nowe from the other reteine the names of those thinges which are sayde they neuâ—r helde before But it was breade that is to say as you consâ—er itâ— Breade was present before the Consecration Be it so And what hereof then After the Consâ—cration remayneth no substaunce of breade anâ—e more Why so I pâ—ay you Lombarde Howe knowe you this By what argument doe you prooue it By what authoritâ—e do you beleeue this Who commaunded this to â—â—e beleeued who did suâ—der the substance of breade from the formes With what woordes in what instant of time what shoulde moue him to doe so who euer discerned any rending asunder of substances or any passage â—â—ansubâ—â—anâ—iarie But you
is declared supernatural too our senses Ergo heere is no myracle wrought by God * Aug. in his 37. Epistle to Dardanus I am afâ—aide leaâ—t we shal seeme to do iniury to our senses wheÌ„ by speâ—ches we perswade that wherin plain euidence doth without any difficulty ryse aboue al our power and cunning of speeche The holy scriptures ful of Tropes and figures 2. Cor. 3. Iâ—â—n 6. Flesh profiteth nothing Augu. de doctrina Christiana 4 book 5. chapt First you must take heede least yee referre the figuratiue speeche vntoo the letter For herevnto apperteyneth that which the apostle spake The letter killeth For when a figuratiue speech is so taken as if it were properly spoken it â—auoreth of the flesh Neither can any thing be called more aptly the death of the soule then when the vnderstanding is made subiect too the fleshe by folowing the letter Ierome against Rufâ—â—ne * Origen .7 homily vpon Leuit. If literally yee followe the woordes that bee spoken except yee eate the fleshe of the 〈◊〉 of man yee haue 〈◊〉 life in you this letter killeth * Howe absuâ—dlâ— the Popishe Christ makâ—â—s doe tuâ—ne the bread into the flâ—sh and humanity of Christ. The Papistes doâ— omit the circumstances of the words of the Supper Luke .22 1. Cor. 11. Theâ—e wordes of 〈◊〉 This 〈…〉 must 〈…〉 accâ—râ—â—â—â—â—o the cirâ—â—msâ—ancâ—s The fleshe of Christ doth not feede vs properly but the passion of Christ. Pascasius 43. Cap. Therefore we must thus thinke with our selues not how muche is chawed with the teeth but howe much is receyued by faith and loue c. The fruite of Christes passion can by no means be more easily discerned thâ—n by the sacrament of the Lords supper Mat. 26. * Cyprian de Coena Our abiding and incorporation in him is our eating and drinking whereby we be vnited vnto Christe and made his body not by any corporal but by a spiritual passing into vs. c. * August contra Maximinum 22. Cap. These bee Sacramentes in the which must alwayes be considered not what they beâ— but what they shew outwardly because they bee Signes of things being one thing in deede signifiyng an other thing * Gelasius contra Nestor The Image and likenesse of the body and blood of Christe is celebrated in the Action of the mysteries The death of the body must be considered in the Lordes Supper not the substance of his body The Lordes meaning is too be conâ—iâ—â—râ—d in the supper Chrâ—sost Homil. 83. vppon Mat. Homi. â—0 To the people of Antioche This he spake to shewe that this mysterie was his crosse and passion and to comfort his disciples hereby â—oâ—n â— The body of Christ giuen 2. maâ—er of waiâ—s both to vs for vs y â— one in the Supper thâ—s other â—pon the â—rosse the one to be cruciâ—iâ—d the other to be â—aten The body of Christe geuen in the Supper but not to meÌ„s bodies neither yet corporally One selfe same body of Christ was geuen in the supper and vpon the crosse yet not after the same maner nor at one time nor to the same persons In the holy coÌ„munioÌ„ neither is the bread only without Christes body neither the body only without the Sacramental breadâ— A threfolde error of men touching the sacrament of the supper August in Iohn Tracta 26. Christe did affirme him selfe to bee the bread which came downe from heauen exhorting vs to beleeue on him for too beleeue on him is to eate the liuing bread Cyril Anathe 11. Doest thou pronouÌ„ce this our SacrameÌ„t to be maÌ„s foodeâ— and vrgest the mindes of the faithful irreligiously to grosse and carnal thoughts doest thou practise to discusse by mans sensual reasoÌ„ the things which are conceaued by only and most exquisite faith August in Ioh. tract 2â— Why doest thou prepare thy â—ooth and thy belly Beleeue only thou hast eaten for to beleeue on him is to eate the â—read of life Theodorete Christe did dignifie the signes which be seen by calling them his body and blood not chaunging the nature but adding therevnto grace The reseÌ„blance betwiâ—t tâ—e sacrament and the bodie of the Sacrament Beda in LucaÌ„ cap. 22. Bycause bread doth comfort mans hart wine doeth make good blood in the body therefore the bread is coÌ„pared to the body and the wine to Christs blood mystically The â—ustifying of faith is established chiefly in the Sacrament OrigeÌ„ in Leu. cap. 7. The Lord did not put ouer nor commaunded to be reserued til the morow the bred which he gaue to his disciples saying Take ye and eate ye The fruit and efficacie of the Lordes passion August de doctrina lib. 3 cap. 16. This is a figuratiue speeche commaunding vs to participate with the Lordes passion and thankefully and profitably to lay vppe in our most gratefull remembraunce that Christ suffered his passion for vs. Gelas. coÌ„tra Eutichetem The substance of bread and wine doth not cease and without doubt the ymage and similitude of the bodie and blood is celebrated into the action of the mysteries Augusâ—â—n in â—is 22. Epistle to â—oniface There can be no sacrament of the body at all without bread The outwaâ—de substance of the bread * August de ciuit deâ— li. 18 capâ— 48. After a certaine maner doe all things significant represeÌ„t the properties of things which they do signifie The bread is the Sacramâ—nt of the bodie that is to say The bread is after a sacramental maner the bodie Of the thing it selfe which is signified by the Sacrament Bernard de sanctâ— Mart. A Sacrament is called an holy signe or â—n holy secret Irenaeus aduersus Valentiniaâ—os lib. 4. cap. 34. The earthly bread receiuing denomination of the word of god is no more common bread but is made a Sacrament which consisteth of two things earthly and heauenly The SacrameÌ„t The thing of the sacrament * Basil in Psal. 33 Bicause our Lorde is the true bread and his flesh meate in deed it is necessarie that the delight which is receyued by the eating of that bread should through our tast become spirituall vnto vs. Lib. 4. dist 8. Why it is called by Ierome the spiritual flesh of Chrisâ— Lombardâ—â— assertion Ambros. de mysteriis Christ is in that Sacrament bycause it is the bodie of Christ. Therefore it is not corporal food but spiritual Whervpon the Apostle speaking of the figure therof Bicause our fathers did eate the same spiritual foode For the bodie of Christ is spiritual The bodie of Christ is the bodie of a diuine spirite De consecr dist Lombard confuted * Ambros. de Sacrament lib. 4. cap. 4. Euen as thou hast receyued the likenesse of death so doest thou drinke the similitude of blood Lombard against himselfe Take away the similitude and it can be no sacrameÌ„t but take away the bread and then all the siâ—ilitude ceaseth â—rgo Take away the bread there can be no Sacrament Metonymia a â—igure whereby one thing beareth the name of
another Lib. 4. dist 8. If the senses must be credited in establishing the accidents of brâ—ad and wine why should not the same senses be beleued also in affirming the substance of bread and wine which we do see A double â—rror of the Papâ—sts in the matter of the saâ—ramâ—nt An obiectioÌ„ out of Ambrose being wrongfully taken The woorking woorde The refutation of the obiectioÌ„ All whatsoeuer was created God did create by the power of his word Ergo god doth chaÌ„ge the bread intoâ— the pâ—rson of the sonne of God The Argument is denyed The wordes of Christ must be considered not according too the letter but according too the true sense meaning of the sentence No transubstaÌ„tiation can bee gathered by the woordes of the supper * Hesychiuâ—inâ— Leuit. lib. 1. cap. 2. We do eate this meate receauing the memory of his passion Esay the 25. â—hap And in this mountaine shall the Lorde of hoastes make vnto al people a feast of fattlings eueÌ„ a feast of neare and fined wynes and of fat thinges full of marrowe of wynes fined and purified c. * Why woulde Christe conuey away his body into heauen in the open sight of his disciples but that they should â—ease to looke for him any more heere on earth Aug in Ioan. tracta 27. When yee shal see the sonne of man ascende vppe where he was before truly euen then shal you see bicause hee doth bestowe his body not after the maner that yee thinke Certes then shal ye vnderstand it that his grace is not thereby consumed with teeth c. The obiection of the aduersaries An answere * Beda in octauis Epiphaniae The creature of bread and wyne is by the vnspeakeable sanctification of the holy Ghoste transposed intoo the sacrament of the fleshe and blood of Christ. * August de Consecrat dist 2. Thiâ— is it that the heauenly breade which is the fleshe of Christ is called after his maner the body of Christ whenas in deede it is the sacrament of Christes body * Rabanus Maurus lib. 1. Cap. 31. The sacrament is one thing the efficacy of the sacrament is an other thing The sacrament is turned intoo the nourishement of the Body By the efficacie of the sacrament the honour of euerlasting life is obteyned * Cyril cathechis mistagog 4. Doo not esteeme it as bare bread The bread of the Euchariste is no more bare and naked bread * Chrysost. sermo ad Infantes The bread is remoued by the substaunce of Christes body That is to say That it become nothing in respect of the body Ambros de sacr lib. 4. cap. 4. Origen vppon Mat. cap. 15. Aâ—gu de consec distinct 2. Hoc est quod c. Rabanus Maâ—â—â—s lib. 1. cap. 31. * Iren. lib. 5. The substance of our flesh is nourished and increased by the bread which bread is the body Chrysost. in operâ— imperfâ—â—om 11. * Origen in Mat. cap. 15. And thus much of the typical symbolical body c. * Chrysost. ad Caesarium Before the bread bee sanctified wee doo cal it breadâ— But by the sanctification of the diuyne grace and the prayers of the Priest it is delyuered from the name of bread But is reputed woorthy too bee called by the name of the body of Christe though the nature of bread remayne stil c. * Chrysost. 1. Cor. hom 24. Ascende therefore vppe euen too heauen gates and there enter intoo dewe consideration nay rather not the gates of Heauen but of the Heauens of Heauens and there shalte thou see that whereof wee doo speake Chrysost. in Genes Hom. 24. When the eyes of fayth doo beholde these vnspeakeable treasures they doo not perceaue these visible thinges indeed but only the difference betwixt these thinges There was nâ— cause why Christ should change the substance of bread into his flesh A threfolde reâ—son wherâ—by Lombard establâ—sheth his transubstantiation li. 4. dist 11. â—â— 5â— LoÌ„bards reasons discouered and refuted The first reason of Lombard In matters of faith mans reasoÌ„ hath no place Ergo. TransubstantiatioÌ„ must be beleeued though it bee quite against reason the Argument is denied The second reason of Lombard â— * Ex August de conse dist 2. sub figura There is nothing more reasonable for vs theÌ„ to receiue the likenesse of blood that so both the trueth may not cease that no occasioÌ„ be giuen to the PagaÌ„s to scorne vs bicause we drink the blood of a slain maâ—â— August de cons. dict 2. cap Sub figura Ex citatione Lomb. lib. 4. dist II. Ambros. De sâ—â—cramento liâ— 8. cap. 1. Hilarius De coÌ„sec dist 1. 2. Corpus Christi The third reason of Lomb. li. 4 dist 11. cap. 5. Lombard doth not agree with him selfe The loathsomnes of eating iâ— not takeÌ„ away by the accideÌ„ts Iohn .6 The flesh profiteth nothing Lombard is iniurious to the sacrament two maner of waies * Ambros. de sacra lib. 4. cap. â— As thou hast receyued the likenesse of his death euen so thou dost drinke the likenesse of his precious blood that there may bee no loathsomnesse of blood * Ambros. lib 6. cap. 1. You doe receyue the sacrament in a similitude but you doe attaine the grace and power of the true nature * Ambros. 1. Cor. ca. 11. The testament is perfourmed with blood bicause the blood is a testimonie of Gods liberalitie In the Type wherof we do take and r eceyue the mysticall cuppe the blood The Papists can neuer take away the horror from the holy supper except they first grauÌ„t the bread whole and sound Transubstantiation of the doctrine of sacramentall formes in the Lordes supper is described 1. Cor. 11. De consecra dist 2. corpus Christi Cyprian lib. epist. 6. Origen in Mat. cap. 15. August in Iohnâ— Tract 26. Whether the operation of bread remaine in the Sacrament togither with the kindes and names of bread yea or nay No likenesse betwixt the accidents and the body of Christ. Lib. 4. dist 8. 1 The Sacrament onely 2 The Sacrament and the thing 3 The thing and not the Sacrament The visible formes cannot be the SacrameÌ„t of a double thing to wâ—t of the bodie and of the mysticall bodie An argument agaynst Lombarde who doth affirme that the natural bodie of Christ is a Sacrament of his mystical bodie that is to say The church What thing is that thing of the SacrameÌ„t and the SacrameÌ„t of a thing and howe it is both according to Lombard 2. Cor. 10. August de Sacramentis fâ—deliâ—m Looke into August coâ—â—ra Donatist lâ—b 7. cap. 50. Eight Sacraments hatcht out of Lombards diuinitie The thing and not a Sacrament The substance of the Sacrament is not the vnitie of the mysticall body but the death of his naturall bodie Lib. 4. dist 8. An argument againste the assertion of Lâ—mbarde The sacramâ—nt was not instituted to signifie the vnion of the Church An other Argâ—ment The thirde Aâ—gument Lombardes threefolde error Lombardes viii Sacrament
times seuen He was accounted the only fountaine of all iurisdictions from whose fulnesse behooued all Bishops to drawe their authoritie without all question What needeth any long processe Assoone as the Church began to chaunge his head and the Pope ganne too take vppon hym the place of Christe foorthwith came to passe that togeather with this newe heade vpstart suche a femshapen visour of religion as scarse any one iotte of the auncient discipline remained vnpolluted For the Scriptures beeyng now commaunded too silence nothing coulde be heard nothing coulde bee deliuered too feede the humours of suche as woulde haue beene learned but Canons Lawes Decrees and Decretalles of the Pope vppon these were the nymblest and finest wittes employed By these were all causes Politikeâ— Ciuill and Ecclesiasticall both publique and priuate determined in churches in Iudgementes in Consistories common pleadings Councels Godlines which tofore was enstalled in the spirituall enstruction of the minde and in the true conuersation of Christe was nowe posted ouer too other gewgawes which should hold mens senses captiue and not edifie theyr consciences whereby neglecting the thyngs which only auayled to the obteining of saluation the vnlettered multitude was carried away into I know not what newfangled mysteries too Oyle too Waxe Salte Water to the Moone shining in the water to Cowles to Belles to Chaliâ—es Temples and Aultars coÌ„secrated with the Popes blessing to Iubiles Immunities to Graces to Expectaâ—ioÌ„s to PreuentioÌ„s yeerely Pentionsâ— Palles Indulgeâ—ces Bulles Pardons and to surceasse heere too reckon vpp the infinite rabble of the remayning ragges wherewith they had peruerted all things cleane contrary to Chriâ—tes institution Sacraments gelded newe chopt in place one parte of the Sacrament craftily conueied from the vse of the Layitie praiers pattered and mumbled in an vnknown language priuate Masses in steede of the holy Communion iumbled vp in all corners of Churches where the Priest not imparting any portion to the people but vttering it too the gaze to bee tooted vpon and worshipped first lifteth it aboue his Crowne then swalowes it downe alone not in remembraunce of the Lordes death and passion but whole Christe fleshe blood and bone to the saluation of body and soule For this Article was the very sinowes bones and marrow of most absolute religion couple here with satisfactions Purgatorie pickpurse the vnblooddy sacrifice of the Masse assurednesse of saluation not depending vpon Christe only and faith in him but to bee purchased with righteousnesse of workes redeeminges of merites and pardons for siluer and coyne For reformation therefore of these so many and so horrible outrages seeing they seemed nowe in no case tollerable it seemed good to the Almightie Maiestie too yeelde his mercifull countenance at the length For albeit Antichriste must of necessitie haue his time to play his Pageant in yet coulde not the mercy of the father deny y e gracious coÌ„solatioÌ„ to his church vnto y â— which it had obliged it selfe with an euerlasting couenant but that it must releeue her necessities beyng surprised now with suche miserable and almost vnrecouerable calamities And to the ende he might bring the same too passe most commodiously without any vproare hee stirred not vp Princes to armes neyther prouoked he to blooddy battell but as I sayde before sent downe from aboue this inestimable Iewell of Printing intoo the earth which shoulde first disclose the liuely welspringes of purest doctrine and publishe abroade too the worlde the auncient authours of learned antiquitie and withall shoulde deliuer at large to the open viewe of all men the bookes of holy Scriptures and the purest and grauest Fathers of the Primitiue Churche and those also in suche great abundaunce and at so reasonable prices as that no man coulde be of so poore abilitie not to bee able too buye for a fewe pence whatsoeuer booke him listed and to peruse them for his instruction By this meanes Maugre the Pope and his Cardinalles began Christe by little and little too bee made familiar to the worlde the Prophetes and Euangelisâ—es sounded into mens eares euery where Paule Peter and other Doctours Expositours of soundest and purest Diuinitie were conuersaunt dayly in the eyes and handes of the people which beeyng aduisedly read ouer and growne at length to some acquaintaunce is almost incredible to beleeue howe woonderfull a light of doctrine howe vnsatiable a greedinesse to learne and to reade what a sodaine enterchange of maners what a beautifull countenance of all thinges ensued and floorished euen vppon the sodaine Heere loe that infinite number of Painters whereof I made mention before out of the dreame of Iohn Hus. Heere loâ— those painted Images in the temple of God spoken of before ingrauen nowe in the mindes and harts of Christians being not of any new inuention notw tstanding neither forged vpon any newe Anvyle as you are wont to slaunder vs but euen the selfe same which were by you yea by your owne selues scraped and blotted out were nowe restored againe to theyr former integritie against the which from hencefoorth all the whole broode of Papistes shall neuer bee able too preuaile againe Moreouer after these Painters before rehearsed sprange vp many others the number whereof encreaseth dayly which yeelde most commendable trauayle with as good successe partly too restore the auncietie sinceritie and puritie of good literature partly too reedifie the derayed crazes and ruines of the aunciente Churche of Christe On this wise new sound sciences cowpled with pure religion merueâ—lously floorishing in dayly encreasinges in very fit time and place stept foorth Martine Luther into the worlde and yet not hee onely and alone but a great number of worthie personages together with him excellent men both in faith and learning all which associated in one and vndertakiug so rightfull and necessary a patronage of the distressed Gospell where as they taught nothing else therein either to themselues or to othersâ— but the only glory of Christe iustifâ—yng theyr doctrine by the vndoubted and most pure fountaines of gods woorde There was no cause nowe why you shoulde so furiously rage against your own brethren the Christians yea and that without all deserte and like to troublesome Dauus in Terence turning and turmoyling all thinges vpside downe rayse vp suche monstrous tempestes and scorching whirlewindes of hot persecutions Nay rather it behooued you to haue yeelded most hartie thankes too the Lorde beeyng the husband of his most deare spouse the Churche and haue inforced all your aide helpe power and pollicie withall to the enlarging of his glory according to pietie and as the duetie of your function did exact and bind you vnto But what helhounde nowe what Beelzebub prince of darkenesse hath so bewitched you with madde frensie that you shoulde so monstruously with so horrible ouâ—rage rushe vpon the godly seruantes of Christe contrary to the expresse woorde of your God yea without all regard of charitie or shame and in steede of a christian
no power of yours were it neuer so great could once so muche as pinche him not all the droaues and shauen swarmes of sworne Uotaries Bishoppes and Cardinalles coulde suppresse him no not all your most picked and choyse Champions were able once to quaile him On the other side hee poore silly contemptible man onely and alone dyd so scatter abroade all your deuises confounde your Counsels ransacke your stately Turrets and blazing brauery of your magnificent Monarchy finally dyd so rase to the grounde that your Crowing Castle of Babylonicall presumption that if hee preuayled not to the vtter extirpation thereof yet hath hee thorowly crazed her best and stoutest Pillers which being propt vpp at this present with a very fewe rotten ruinâ—us postes for a small season as it were seemeth scarcely able to endure her fatall fal euen now preaâ—ing on apace These euen these yea and many other the lyke be manifest argumentes of Gods grieuous iudgement against you which I suppose you doe plainely perceiue as precedent forewarninges of your fatall ende yee Romishe Prelate As for the successe of the sequele which hereafter will ensue and seemeth euen nowe to boad farre more blâ—stering broyle I leaue here to prognosticate neither do I disclose all that I may This one thing dare I affiâ—me Though all the Monarches of the world shold â—olster you vpp yea though Luther had neuer written against you yet the very stones beleeue mee woulde haue cryed out agaynst you and though the same Saxon had holden his peace yet the verye stones wouldâ— not haue bene silent Finally though ye abounde in all pompe and felicitie of the worlde and were magnified with as muche glory as our Lorde Iesus refused at the handes of Satan shewed vnto him long sithens vppon the toppe of an high Mountayne yet your so many so monstruous mischiefes treacheries fraudes lyes deceiptes treasons your so manifolde murthers massacres spoiles and pillages of people bloody butcheries sauadge slaughter of innumerable Martyres your intollerable oppressions vnspeakeable crueltie vnmeasurable couetousnes execrable hautines and Luciferlike pryde can by no meanes possibly escape the iust and most sharpe scourges of the almightie reuenge If our Lorde and Sauiour thought it not amisse in his Gospell to charge so grieuous a clogge vppon him who so euer shoulde displease the least of those litle ones that beleeued on him as that it should be easier for him to be cast downe headlong into the bottome of the Sea with a Milstone about his necke what shal be saide of them which doe proudely treade vpon the neckes of the mightiest Emperours that beleeue in Christe which thruste kinges out of their kingdomes cursse Christian Cities and Nations to the pyt of Hell procure the vtter distruction of all people great and small deuour innocent blood consume the bodies of holy ones to ashes finally pursue to the very roote all peace amitie and concord from out the whole state of Christian societie Wee reade in the Actes of the Apostles that Herode because at the fawning florishe of foolishe flatterers filling his eares with these wordes The voyce not of a man but of God he raised the Creste and was puft vpp with pryde nor woulde acknowledge him selfe to be a man nor wâ—ulde giue God the praise was mâ—st horribly plagued Nowe if it may bee lawfull to make a comparison of like examples one with the other which of these two shall wee say was more insolently arrogant agaynst the glorie of Godâ— Herode or Nicholas Pope of Rome the fifâ—h of that name who on a time in a publique Oration solemnely vttered by Ladislaus a King was contented to accept this greeting the woordes whereof I will set downe as the Historie recordeth them Where sayeth the King shall I beginne mine Oration I am not able to expresse worthie woordes wherewith I do adore thee the onely prince of Christians king of kings and God on earth c. And againeâ— immediately after I doe acknowledge this day the most happie of all others to haue shined vnto vs wherein we haue obteyned from aboue to beholde and with sounde iudgement and vndoubted fayth to woorshippe so mightie and so soueraigne a God c. Not much vnlike herevnto was that glorious title attributed to Pope Iulius the seconde by Christofer Marcellus in a publique sermon Thou art our shepeheard sayd he our Phisition our gouernour our honour to be briefe thou art an other God on earth c. Could euer any more blasphemous voyce be attributed to any person or vouchsafed of any man then that a mortall man shoulde bee woorshipped of a man for an immortall God on earth which blasphemous speaches were yâ—t so not altogither refused of those prowde Peacockes and so nothing at all reprehended that Ladislaus was for none other cause at all esteemed and dignified with the title of a Catholike king But what recken I vp one Nicholas or one Iulius as though this were the example of one two or three Popes onely as though it were not an easie matter rather in this one Glasse to beholde the whole cluster of all the rest of the same crewe who for the most part nooseled vppe in the same Stye haue not spared to couple with their vnspeakeable pride like vnshamefast shamelessenesse as that they blushed nothing to offer tâ— the mouthes of most mightie Monarches not their hands onely to be kissed but their filthie feete also wherewith they scarcely dayned to touch the grounde which shame not to rende in peeces the sinewes of Gods lawes and so to embase them as vile and of no valour in respect of their durtie decreâ—s that they spare not to proclaime the breach of their Canons for a speciall sinne agaynst the holie Ghost which tremble not to chalenge vnto themselues one selfe same consistorie equall with God which commaunde all their actions whatsoeuer to be exempt from all controlment of mortall men which vaunte themselues to bee kings of all kings and to beare soueraigntie ouer them as subiects which enforce Kings and Emperors to attende and accomplishe their commaundementes which vouchsafe their clawbackes not only to call them but also to woorship them as Lordes of Lordes which can suffer and allowe not onely themselues to bee called blessed but their Sea also most heauenly finally which sitte in the Temple of God not to teach but to reignâ— and to beare rule to whome sufficeth not to bee named Ministers or Bishoppes no nor yet Archbishoppes or Patriarches vnlesse beeing inuested in the vniuersalitie of all power they enforce to bee subiect also vnto their luste and beâ—ke of verie necessitie the vniuersal Church of God wheresoeuer ouer the face of the whole earth yea and all humaine creatures withall vnder paine to bee excluded from all hope of Saluaâ—ion insomuch that they receyue of their owne Subiectes lesse obedience than themselues doâ— owe of duetie to GOD himselfe Wherein I knowe not what I may imagine first or
taken as they bee vttered but that it is couered with some allegorical clowde As when in the sacramentâ—s we are sayde to bee borne anewe by water and too bâ—e fedde with the body of Christ whoe is so voide of reason that wresting these speeches vnto the carnal sense the meaning whereof is too bee construeâ— figuratiuely wil imagin that wee ought too bee borne in our bodies anewe as Nicodemus did or to bee feâ—de with Christes fleshe carnally as the Capernaites did Goe to what better imaginatâ—on do the vnlettered multitude conceaue in these dayes of the doctrine of theyr transubstantiation deliuered vnto them by theyr great Doctours For on this wise doe thâ—se famous Christe makers enstruct their auditorie That the bread which was bread before the consecraâ—ion altering the very substance of bread is no more bread nowe but turned into fleshe and that this also must be beleeued without all question that it is made the euerlasting sonne of God What can bee more absurde And howe comes this chaunge too passe I pray you forsooth because Christe sayde This is my body For this whole huge Chaos of confused Transubstantiation is accoÌ„plished with these iiii wordes by these Christ makers What and did the Lorde pronounce no more wordes but these foure only what if he spake in the Hebrwe tongue and expressed the whole action in two wordes only after the maner of that nation Zoth Guphi because the phrase of that language doth not for the most part expresse the Uerbe Est. But to admit he spake foure or fiue wordes what did hee adde thereunto no more besides or did hee speake nothing else bâ—fore or after too make the very meaning and purpose of his speaches more euident and manifest And why do these fellowes omitte the circumstances and not deliuer the whole Scripture withall why doe they chop of the one hâ—lfe of Christs proposition suppresse in silence the chiefe parâ— whereby the meaning of Christ might appeare more forciblyâ— For when Christe made mention of his body hee dyd not therefore make the bâ—eaâ—e his bodye tâ—â—t it might bee deuoured but 〈◊〉 a comâ—â—â—ndement to take bread first aâ—d to eaâ—â— Take yee sayth Chriâ—t and eate ye And foorâ—hwith making mention of his body dyd say This is my body yet not â—mply neuertâ—elesse but 〈…〉 That is geuen and broken for you To wit to signifie vnto them not the very substaunce of his naturall body simply but that the crucifiyng of his body and the shedding of his blood shoulde become our foode From hence bubbleth out al that welspring of error That where our Lorde and Sauiour had relation to the efficacie and power of his passion the same the Papistes doe apply too the only substance of the fleshe as though we were to bee fed with the very naturall fleshe of Christe and not rather with the passion of his fleshe But you wyll aske howe the passion of Christe feedeth which is not eaten forsooth in the same maner as the death of Christ doth nourishe vs so doeth his passion feede vs not after a fleshly but after a spiritual maner Not as it is chawed with the teeth but as it is receiued into the heart For theÌ„ doth the death of Christ feede vs when it refresheth vs then is he eaten when hee is receiued by faith and applied too â—ur infirmities Now he that is desirous to know with howe great force and efficacie the Lordes death worketh in feedyng and refreshing our soules shal neuer ve able to attaine the perseuerance thereof with more facilitie then by this sacrament if hee wyl but enter into due consideration of all the partes thereof For you come first to the Lords supper wherein you beholde what the Lorde tooke in his handes Iesus tooke bread and foorthwith geuing thankes brake the bread which hee tooke Why woulde he thus breake it forsooth to the ende hee might geue it and to whom did he geue it not the whole loafe to only one person perdie but gaue to euery one seuerally a seuerall morsell And to what ende did hee so distribute it that they shoulde holde it vp in theyr hands or reserue it in boxes Nâ— verily but that euery of them should eate and drink What with the mouth of the body or noâ— There is no question to bee made hereof For the matter being neuerthelâ—s of it selfe throughly maniâ—est yet this one thing may be for a sufficient proofe that the outward substaunce was the natural substaunce of bread and not of his â—ody sithens the very order of nature â—oeth vtterly abhorre that Man shoulde feede vppon mans fleshe I haue shewed you the outwarde Action of the Supper Open nowe the windowes of your soule that ye may perceiue what deeper myâ—terie lyeâ—h hidden wiâ—hin vnder these externall thinges and conceiue what the Lordes purpose wâ—s in this his Sâ—pper For there is in this Supper one thing obiect too the viewe of the eyes another thing shut vpp in a mystery Nowe what kinde of mysterie this is the Lordes owne words do sufficiently set downe in these wordes spoken to his Disciples Take yee sayth Christ eate ye This is my body which is geuen for you Doe this as often as ye shall do it in remembraÌ„ce of mee What can bee more euident then the interpretation of this supper if the circumstances of the words be scanned accordingly For who is so blinde that can not discerne the fâ—uits of the Lordes death and â—assion to bee plainly â—ignified heere for as much as in the very eating â—imself saithâ— this is my body that is geuen to be slaine for you Otherwise why would hee haue added withall Geuen too be slaine But that hee woulde set downe a playne testimonie of the death of his body rather then of any substaÌ„ce thereof to the viewe of the Disciples As if hee shoulde sâ—y the time â—s now at hande wherein my body muste bee geuen to be sâ—â—ine for you not for any mine â—ffence at all but for your sakes which death of mine shall procure euerlasâ—iâ—g life for you after like sort and maâ—er as this bread which I geue thus broken vnto you to eate doth passe into your bodies and geue nourishment thereâ—o Take ye therefore this bread which I geue to euery of you and eate and withall consider heerein not the naturall bread which feedeth your bodies outwardly but my body which being geuen to be slaine crucified for you shal inwardly and much more effectually refreshe you too eternall life For my Fleshe which I will geue to bee slaine for the life of the worlde is meate in deede and my blood is drinke in deede For your bodies do no so much â—iue by the nourishment of meate and driâ—k as your soules be fed within with the crucifiyng of my fleshe and the shedding of my blood without which you can haue no remission of sinnes no ioyfull resurrection
when as in very deede they be not made the thinges whereof they beare the names When the Disciâ—le whom Iesus loued was by Christs owne mouth callâ—d the sonne of Mary yet wyll no man bee so witlesse as to confesse him to be the naturall sonne of the Uirgine Mary So also the Prophet doth call fleshe a flower of the â—â—elde In the Gospell Iohn Baptiâ—t is called Elias Peter is named a Rocke so is he also called Satan To conclude throughout all the discourse of the Scripture what is more frequent then this vsuall phrase of speache and that thinges hee called by this or that name wherin notwithstanding is no alteration of nature but the properties of thinges only noted Neither did Christe otherwise at his last supper when geuing the bread hee called it his body not changing the nature but instituting a Sacrament so that heere should be no maner transmutation of substaunces from out one into another But that the proprieties should be answerable â—che with other by a mutual proportion of resemblance For in the bread consideration is had of the nouriture in the death of the body the power and efficacie is manifested Nowe the maner of effectual operation thereof is figured by the nourishment of bread For as bread made of corne doeth nourish and comfort the bodie in like maner Christes bodie crucified doth endâ—w vs with true and euerlasting life Now therefore to make bread and wine to become nutritiue it iâ— requisite that it be eaten and disgested Semblably to haue the Lordes passion to be effectual in vs fayth must needes come and apprehend it And for that cause he commaunded to take and to eate looke therefore howe effectuall the eating of bread is to the feeders bodies euen so forceable and auaylable is Christes passion to the hartes of the beleeuers You feed vpon bread and are refreshed you beleeue on Christ slaine and risen againe for your sake and you be iustified Who seeâ—h not here a most â—xcellent application of concurrents to be knit fast â—che in other First howe that the breaking of bread doth discouer vnto vs the death of his bodie how the receyuing and eating doth signifie our fayth and the food and sustenance doth emport our iustifying through fayth And to proue this to be the verie meaning of Christ in this Sacrament the verie woordes themselues being taken wholy vnmangled together do declare sufficiently When as he speaketh of the breade which he commaunded to eate This is my bodie But what bodie or howe his bodie forsooth the same which I shall giue to be sâ—ain for you Take ye eate ye And likewise speaking of the Cuppe This cup is the newe Testament in my blood which shall be shed for you Take ye and drinke yee Otherwise to what purpose shoulde hee annexe those woordes of crucifying and sheâ—ding for you Or to what ende should hee commaunde bread and wine to beâ— eaten and drunken and not rather to be reserued and kept in boxe vnlesse he purposed to make a plaine demâ—Ì„stration of the mystical and vnspeakable force of his death in that eating of bread and wine not in shewing it to the gaze Euen as though he should in plaine wordes haue taught vs on this wise The crucifying of this my bodie which must be sâ—ain for you and my blood which I must shed for your sakes is vnto you meate in deede and drinke in deede for it shal turne to your saluation and iustification as many as beleeue in me And bycause ye shall neuer forget this my great loue vnto you Take yee this breade and eate it Take ye this Cuppe and drinke it as an assured testimonie of my great and euerlasting kindnesse towardes you that as often as yee doe this yee may thankfully remember my death and passion vntill I come I beseech you holy father for the loue of your Catholike fayth if at least there remaine within you any droppe of fayth towardes Christ Iesus what can bee spoken more manifestly than these wordes what can be set downe more significant than the thinges themselues what one thing could more aptly or effectually represent the heauenly and supercelestiall power of the Lordes passion then the eating of breade and drinking of wine which is our dayly and vsuall foode And will yee so vngently nowe dispoyle vs of bread from out the Sacrament and leaue vs nothing but bare and emptie formes pescoddes and chaffe of elementes wherâ—with Swine are vsually fed not men In which doing what doe yee else then pul vp by the rootes the whole Sacrament out of the Church for what vse may there be of a Sacrament here without the taste and vse of bread And if Augustine did truely denie those to bee woorthie the names of Sacramentes which beare no resemblance of the things whereof they be Sacramenâ—es what likenesse at the length will appeare here after the substance of breade which may be resembled to Christes death is once taken away And what is this else then not to place the bodie of Christ in the Sacrament but to thrust out of the Church altogither the Sacrament of Chrisâ—es bodie Unlesse perhappes ye will say that the bodie of Christ is a Sacrament of it selfe or else that bare formes of elements only voyde of all substance should suffice to make a Sacrament Then the which what can be spoken more absurd or ymagined more monstruous In good fâ—llowship gentle Reader canst thou thinke such men as do coyne these monstrous and drowsie deuises in the SacrameÌ„ts to be sound witted or rather not to be quite frantike and mad with these intricate myzmazes of errour Let this suffice nowe touching the substance of the Sacrament which our aduersaries do very sâ—iffely mainteine to be the body of Christ neither doe wee gainsay it much For we confesse togither with Augustine other auncieÌ„t fathers that the same which Christ did vouchsafe to deliuer by the name of his body is after a certain maâ—ner the body of Christ. Euen so we do also conâ—esse that the bread is the very thing which he gaue to his disciples to be â—aten But here riseth the difference For we agree nâ—t in one about the maner how his body is eaten They be so wholy â—ixed to y e body only in these holy mysteries as that they leane therein no substance of bread at al which is a point not of errour but of amazed blockishâ—es we do coÌ„clude that in the bread and wine is simply and properly the verie materiall part of the Sacrament yet so as we do not expell the Sacrament of the bodie And therefore we do affirme that after a sacramental maner it is the body of our Lord not bread But if we respect the grosse and elemental matâ—er which is deliuered to be eaten and drunken wee say it is bread but not called bread so also that it is called the bodie but is not the
in substaunce but in the respect of the sacrament vse likenesse aud denomination the holy body of Christ. Therefore that which wee receaue in our mouth is natural bread but in respect of the eating this nature is not regarded of vs but raysing our hartes much more high euen intoo heauen yea vntoo the heauens of heauens as Chrysostome reporteth it doth meditate vpon farre more excellent matter And heereof came it that the auncient wryters did so vsually extol the magnyficence of this sacramente with such excellency in olde tyme. Wherein they wâ—re many tymes rapted intoo such a wonderful vehemency of hyperbolicall speeches as though the bread and wine were in very deede matter of nought and that nothing els should seeme to be made accompt of in the celebration of the supper but the body and blood of the Lord onely As in very deede these dead elementes be no better worth in respect of the body which they do represent But what hereof then Shall the elementes of bread and wyne bee therefore no parte of the sacrament bicause the consideration of the Lordes body doth possesse the principall partes and holdeth the whole soule attentiue and faste fixed vpon it Or shall Christe bee therefore sayde too haue transposed the substance of bread and wine intoo his naturall body really bicause hee hath chaunged the same intoo the sacrament of his body Or by what argument will our aduersaries make this their assertion iustifiable For if God and nature do bring to passe no one thing in the whole frame of creation without great cause It remaineth that we may bee made acquainted too what ende for what cause to what vse or to what purpose Christe should make this Metamorphosis That thrusting away bread from out it owne substance he should deliuer ouer his true naturall fleshe in deede but inuisible to be deuoured carnally with the carnall mouth of the body vnder inuisible formes But here againe startes vp our Lombard a gods name and will render vs a tryple cause of this great mysterie to wit why the Lord would so liberally bestowe his natural flesh and blood to be deuoured not after a fleshly maner but vnder an other kinde naturally and in deede but inuisibly First bicause faith should obteine a more excellent rewarde where mans reason is not able by proofe to attaine according to the testimonie of Gregory whom hee vouâ—heth Secondly bicause the minde should not abhorre that which the eye might beholde for that otherwise the stomake of them that should eate would loathe â—he straunge deuouring of rawe fleshe Thirdly bicause nothing should be seene here thaâ— might bee offensiue to the vnbeleeuers or that might mynister occasion to the infidell to scorne and deride it You haue heard now the prety poppet reasons patchâ— vp in the chief shoppe of Lombards diuinitie It remaineth hencefoorth that wee searche the very depth of them And first where as hee reasoneth of the merite of faith I will not deny but that in matters of fayth mans reason is not of any such capacitie too attayne thereto For the excellencie of fayth is conuersant in those things properly which the fleshly eyes can not see or which haue beene knowen by the scriptures to haue beene already past either which are promised shall come in after time Moreouer I am not offended with that no lesse auncient then true proposition of Gregorie where treating of the Lordes entering vnto the disciples the gates beeing shut hee doth deny that faith ought to haue any merite where mans reason caÌ„ make proofe by experience For we doe confesse and beleeue this to be most true that which the scriptures haue deliuered touching the gates being shut and of the Lordes entrie in But wher did the scriptures at any tyme make neuer so litle a motion of the casting away of bread of the essentiall presence of Christe vnder empty formes or of transubstantiated elementes Blessed be they sayeth Christe which haue not seene yet haue beleeued This is true I confesse but it followeth not therefore that all thinges which are not seene with the eyes ought to be beleeued Neither doe we not therefore relinquishe the reach of mans reason bicause wee doe not yelde to all maner trifling imaginarie coÌ„ceiptes Whatsoeuer is commaunded by the prescript word of God the same we do firmely and faithfully beleeue and thereunto with most forewarde and ready faith do submitte all maner force of mans reason But who euer gaue any such commaundement to beleeue that which you haue forged touching that most senselesse absurditie of transubstantiation or by what authorised woorde of scripture at the length will you make iustifiable by writing or by meaning that we ought to adore though our eyes see not that your conterfaict person of the sonne of God shapen out of bread and set out to be adored and eaten of vs Fayth therefore wanteth not her merite in thinges that ought truly to be beleeued which by expresse and vndouted auâ—thoritie of the word be to be iustified But to beleeue â—he things which are noâ— grounded vpon the wâ—â—d which are no where nor were euer instituted by God but drowsily deuised by fonde foolish vanitie of mans idle imagination is no matter of faith at all but amazed â—rensy rather nor hath any merite at al but is extrâ—eme wickednesse So also is that other absurditie no lesse ridiâ—ulous which he doth inferre touching the infidels least ocâ—asion be giueÌ„ saith he to the infidels to laugh it 〈◊〉 scorne Why should the infidels deride it I beseeche you Lombardâ— you do aunswere bicause it would breede great offence to the vnbeleeuers who without all question would loath scorne the Christian religion if 〈◊〉 should â—eâ— the blood of a slaine man in the sacrament Go to then doth this seme to be the cause why y e Lord should deliuer his body blood not after a fleshly maner but vnder an other forme lest if the Pagans should seâ— it they should coÌ„ceiue matter to laugh it too scorne for this seemeth your allegatiâ—n w t yâ—â— seeme also to haue â—onâ—ed â—onningly out of August very wellâ— And what shal we say then to the Apostles them selues were they Pagans vnbeleeuing also why did he not giue the cup of his blood to his Apostles in his proper nature kinde where was no daÌ„ger at all to procure any mockage or if hee were willing to hyde his blood vnder a sacramentall forme aunswere I praye you what cause was there why the Lorde should vouchsafe the deliuerie thereof by formes rather then by materiall bread Besides this as concerning the Paganes if Christe did feare the scornings of Paganes so much I desyre Lombard to tell mee thus much againe If some one Pagane shoulde happen too come nowe into your temples and beholde your massinges maskings what greater occasion can be ministred too mooue them to laughter and skorning then when hee should see
the whole swarme of Papistes in most humble wyse to fall groueling on the grounde too lifte vp their handes too heauen and to knocke their breastes at the heauing vp of one poore peece of bread ouer a shauelings head I beseech you syr woulde hee not saye that they were all the pack of them starke madde Nay rather doe not the Iewes Turkes and Infidels dayly saye euen so at this present And I knowe not whether by any one action more then by this kynde of massing it is come too passe that the same Iewes Turkes and Infidelles taking occasion of offence do as yet hitherto so obstinately absteyne from the participation of our fayth But wee are choaked here with a very harde boane by the which as through the woordes of Augustine picked out I knowe not from whence who too auoyde the scornes of vnbeleeuers doth teache that wee doe receyue the likenesse of blood in such wyse as that the true bodie neuerthelesse doth meane whyles abyde vnremoueable which wordes as they preiudice our cause nothing at all so doe they in no respect auayle our aduersaries For to admitte that the likenesse of a sacrament is giuen vnto vs in the sacrament yet is it no gooâ— consequent foorth with that the very reall and naturall blood is giuen in deede Or if it might bee admitted that the same might be giuen so after a certen maner yet the truthe of the thing it selfe doeth represent it selfe vnto vs after the same maner as the likenesse is presented vnto the eyes but by an other meane Nowe if you will knowe what meane that is Ambrose will set it downe vnto you You doe receiue the likenesse of the sacrament sayeth Ambrose but you doe obteyne the grace and power of the nature it selfe In which woordes you doe see both the likenesse and the trueth also of the Lordes bodie withall expresly set downe the one whereof must be present yet so that the other be not wanting But if you demaunde further howe it is not wanting and if you bee not satisfied with Ambrose then shall Hilarie explane it vnto you much more effectually who writing of the true presence of the body in most excellent woordes on this wyse The body of Christe sayeth hee that is receiued of the altar is a figure whyles the bread and wyne bee outwardly seene but it is the true body when the inwarde faith doth apprehende the body and blood of Christ c. I come nowe to the thirde fine reason of Lombard which is alleadged touching the loathing and horrour For thus he speaketh And for this cause also that the stomacke should not abhorre that which the eye did see bycause wee doe not accustome our selues to deuoure rawe fleshe and blood Goe to and what followeth then therefore bicause it is not lawefull too deuoure Christe with teeth for this cause his pleasure was too deliuer vnto vs fleshe and blood in a mysterie c. I doe perceiue what you speake Lombard and allowe thereof but howe will you nowe agree with your selfe for you deny it too bee lawefull too deuoure Christe with the teethe And howe then is hee not deuoured with teethe if ye establishe an essentiall nature of his body really in the sacrament you saye that hee deliuered vs his flâ—sh and blood in a mysterie This is truely spoken in deede but howe shall these Iermaines lippes hange together that the body of Christe is giuen in a mysterie and with all in very deede to be deuoured and not to be deuoured with teeth and not with teeth For if in the Greeke tongue a Mystery is all one in effect as in our language a sacrament And if the sacrament bee a signe of an holy thing nowe he that giueth his body in a mystery what doth he giue els then a signe of his body notwithstanding I am not ignorant of al these your iuggling and caffling which you frequent about sacramentall signes vnder the which you mainteine sturdely that the true and vndouted body of Christe though not apparant to the eyes yet is conteined and eaten really and substantially by an inuisible meane I beseeche you Lombard what reason hath this your diuinitie or rather drowsy slumber to call vs to a supper to prepaâ—â— feast to set downe in a dishe the very reall substantiall and whole fleshly body of Christe whereof the gueste that is inuited can not perceiue nor see either forme or substaÌ„ce But you will saye that the mysterie of the whole sacrament consisteth in the same to wit that we should not dout that the substance of the body is moâ—t truely present and eaten also bodily and really though wee see not the thing it selfe that we doe eate but you fall here into the elenche logicall called Petitio principii â— For howe shall this appeare that the Lordes pleasure was that wee should eate the same which we do see It was â—one to this ende saye you that the stomake should not loath that which the eye did see Admit this to be true that this spectacle of the rawe flesh of a slaine maÌ„ be as you saye very greuous and loathsome to a queysie stomake Yet doth it not folloâ—e forthwith hereupon that the body of Christe is conteined vnder an other forme really bicause it is set forth in his owne â—orme should become loathsome therefore Neither is this kinde of arguing suffâ—cient enough as I suppose the eye can not behâ—lâ—e the rawe fleshe of Christe in it owne kynde and forme without horror Ergo Chrisâ—es rawe fleshe is swallowed vp really and subâ—â—antially vnder the forme of bread When as both assertions be a like false and to be abhorred whether you affirme that we eate vp the liuely rawe substance of Christes fleshe in it owne kinde or vnder any other forme whatsoeuer least the stomake saye you shoulde conceiue horror at the thing which the eye doth see especially if it see rawe fleshe of a slayne man Go to and what if it see not rawe fleshe and what if the eye sawe sodden or rosâ—ed fleshe yea no flesh at aâ—l and the minde neuerthelesse were certified that mans fâ—eshe were hidden câ—uertly within woulde not the minde loath it and reiect it I appeale here euen too your selfe Lombard what if any man woulde inuite you being blyndeâ— or other wyse buddewynked of both eyes to rawâ— fleshe as in that horrible banquet prepared by Thyestes would ye eate it What if he should do the like vnder a gobbet of suger or vnder the couer of any other thing whatsoeuer shoulde thrust into your mouth the fleshe of your father or of some other your dearest frende either sodden or rawe would ye wittingly and willingly eate the same I thinke you would not And why so I praye you whether bicause you knew it to be rawe or bicause you did knowe iâ— to bee the fleshe of man For to deuoure raâ—e fleshe is beastly certes too eate mans fleshe is not
and if hee were of abilitie too leaue insteede of that token himselfe wholy with his Spouse did hee lacke power too perfourme that which hee spake by woorde or shall wee abridge the credite of his power I doe know that the Omnipotent power of Christs Godhead is able to do very much but I know also that this Omnipotencie doeth alwayes concurre with his will Therefore the state of the question heere is not what Christe was able too doe but what hee willed too bee doone Neither is the controuersie heere touching the abilitie of perfourming but of the very Action it selfe Wee doe reade set downe in the Gospell on this wyse The woorde was made fleshe where notwithstanding tâ—e woorde did not therfore put of it owne nature because it cloathed it selfe with fleshe Let vs nowe heare what these doe teache The bread say they is made the fleshe of Christe Howe so on suche wyse forsooth as leauing the formes only there may not remaine one crumme of breade so muche Goe to how shall this â—peare too bee true Because hee that spake the woordes is Omnipotent saye they therefore it maye bee so because hee sayde it shoulde bee so What doe I heare wyll they foorthwith â—etermine the channge too bee therefore made because it coulde bee made After the fame maner was the olde Heretique Praxeas wont to frame his argumentes in olde tyme whome Tertullian answeryng not vnaptly but after this manner quoth Tertullian may any man imagine what he list concerning God as though hee did it in deede because hee was able too doe it Therfore if these Romanistes woulde frame theyr Argumentes lyke good Logicians they must deduce the conclusion not from that which GOD was able too doo but from that whiche hee willed too bee doone For the power of GOD is his will and not too bee of power in GOD is not too will for whatsoeuer hee willed the same also was hee able too doe and dyd it in deede We doe not therfore extenuate heere the singuler and incomprehensible power of Christ in working myracles so also neither are myracles to be newe coyned where no myracles bee nowe Forasmuche as myracles are wrought not for the behoofe of the beleeuing persons properly but in respecte of the vnbeleeuers nor are at any time vsually frequented but for some great and vrgent causes or some notable necessitie too strike a terror into the heartes of the beholders whom a man is willing to winne to the faith I woulde very faine learne then of these men what cause or commoditie may be alledged in this Action why the Lorde sitting with his Apostles shoulde by the Omnipotencie of his power transpose the substaunce of bread intoo the substaunce of his owne fleshe too bee eaten Namely sithens neither the Apostles did neede any suche myracle being already before established in faith yea though they had needed it yet did the Lorde very grauely forewarne them that his fleshe shoulde not profite them any whit at all Moreouer neyther was any of them carried into any amazed admiration or straunge adoration of any thing doone by the Lord in that Supper Besides this also neither do any of y e Euangelistes make report of any myracle wrought heere but doe describe the maner and story of the action simply without al astonishment of the beholders And by what faith I praye you may wee conceaue in our mindes a myracle of hidden transubstantiation where no thing appeareth too any mans sight that we may wonder at where no degree of a myracle may eyther appeare to the senses or bee comprehended by reason But you wyll say that the senses may not be credited heere bee it so so neither may no credite bee geuen too euery drowsie dreame of euery doting Dotterel but our imaginations must be guided by the right line of Gods worde And in this same very woorde of God if any thing occurre eyther figuratiuely or doubtfully spoken as the naturall propertie of the very speaches them selues is alwayes too bee obserued so that construction of woordes is to be shunned of all others chiefly which is preiudiciall too the sinceritie of the whole Scriptures and which throweth men downe headlong into open horrible impietie And what can be more horribly wicked then to destroy the true and naturall humanitie of Christe and too drawe Christe himself maugre his head into blemish of offence Both which must needes ensue vpon this that these transubstantiators doe forge vnto vs. For if that holy body of Christ which in the nature of his manhood is of the same mettall that our bodies be euen by the very lawe of naturall humanitie is conteyned with all the proportion therof within one onely precinct of heauen if I say these men may disperse abroad the same body in many places at one instaÌ„t of time placing it in no certain place doubtlesse Christ neuer brought with him this nature from out the Uirgin Mary forasmuche as to be in infinite places at one instant of time cannot in any respecte agree with the nature of humanitie but is proper and peculiar to the Godhead only And by the same reason shall the trueth of the Scripture lye which hath made no difference betwixt the humanitie of Christe and our humanitie in the thinges whiche properly apperteine too the properties of manhood sinne only excepted neither doeth that their foolishe most doltish shift of concomitance as they tearme it helpe theÌ„ ought at all For to admit this to be true that wheresoeuer the glorious body of Christe is present that his Diuinitie is not absent there yet doth it not hereupon folow by the same kinde of arguing backwarde that his corporall presence is alwaies coupled togeather personally with the presence of his diuinitie An other kinde of impietie appeareth in this that Christe shal be inforced by this meanes to commit manyfest transgression agaynst the holy commaundements For it this heauenly banqueter did set before his guestes none other maner of substaunce too bee eaten and drunken but the very fleshe and blood of the same naturall body which hee tooke of his mothers nature then could he not choose but incurre a iuste reproche of crime nor by any meanes auoide the guilte of breaking his fathers commaundement sithens the law it selfe not in one place only ne yet obscurely commaundeth by especial wordes you shall not eate the blood with the flesh And again in an other place Whosoeuer hee bee that eateth any blood I wyl euen set my face against that person and wyl cut him of from amongst his people Moreouer yeelding the cause thereof hee inferreth foorthwith Because the life of all fleshe is in the blood Wherevppon I haue saide too the children of Israell None of you shal eate the blood of any flesh whosoeuer eateth it shall bee cut off And afterwardes likewise in Deuteronomie repeating the same again againe he sayth Onely bee sure that thou
eate not the blood for the blood is the life therefore thou maiest not eate the blood with the fleshe Nowe therefore what maner of â—uersion not obseruation of Gods lawe is this what a disagreemente and vnlikenesse is this betwixt the olde Testament and the newe That which the father forbiddeth the sonne commaundeth that which not onely nature doth vtterly condemne but also the fathers commaundement by most special law hath abolished shal Christ the sonne of God the most seuere keeper of the lawe bring the same againe into vse God forbid hee neuer did it hee neuer willed it he neuer thought it neither was hee able to commit so grosse an absurditie without great prediudice of the law and nature it selfe neyther doe thou imagine euer any suche thing in thy minde gentle Reader Christâ— did neuâ—r bryng in any suche enormitie but the Paâ—ists a deteâ—table and sauadge kinde of people altogeather contrary to Christes meaning and contrary too all lawe and rule not only of all nature but of Scripture it selfe They doe gnawe vppon the woordâ—s as vppon the fleshe of the letter which if be construed in their right sense nothing can be more heauenly but yf carnally nothing câ—n bee more damnable But if wee will needes bee so precise about the woordes of Christâ— Why then by the same Argument of Christes omnipotencie let vs turne Peter into a Rocke of Stoneâ— and a Stone into Christe and Christes fleshe into Table meate For neither when he called bread his body which hee woulde geue for vs noting thereby the power and effâ—cacie of his passion did these woordes tende to that ende to institute some transmutation of Creatures by any hidden myracle or that departing out of the earth with his body to leaue his body behinde him or else why shoulde hee commaunde it too bee eaten if his will had beene too haue it reserued for a token but Christe did vnderstande by these woordes an other maner of thing being matter of farre greater and deeper mysterie For he deliuered a Sacrament which being vnderstoode spiritually doth geue life but beâ—ng carnally vnderstoodeâ— doeth kyll For flesh according too the testimonie of Christe him selfe doeth not proâ—ite any thing at all But howe can it bee apâ—ly saide that this moste holy fleshe doeth proâ—ite nothing at all What did not the fleshe of Christe borne for vs baptized for vs and slaine for vs profite Yes truely very muche But our treatise heere concerneth not the very substaunce of his flesh nor yâ—t his heauenly Actions in the fleshe but only our fleshly eating of his naturall fleshe in this Sacrament which shoulde auaile vs nought at all too eternall life tâ—ough wee eate thereof with our mouthes a thousande times whereof the Lord himselfe meaning to aduertise the Capernaites not altogether obscurely who did wrest these wordes to the carnall and fleshly sense and meaning of eating saide vnto them these wordes My woordes are spirite and life The fleshe doeth not profite at all Which wordes doe tende too this construction at the last You doe conceiue of these woordes which I spake touching the eating of my fleshe too too grossely and carnally and farre otherwise then my meaning is for I did neither speake them in any suche sense as that I would inuite you to the deuouring of my person for what can bee more absurde Neither did I take vppon mee this fleshe too any suche ende as too fill your throates and belies therewith For what commoditie shoulde thereby redownde vnto you that was not my meaning but too the ende I shoulde geue the same to bee slaine for your sakes which slaughter of my fleshe beyng apprehended of you spiritually by faith and inwardly disgested within your heartes shall refreshe you much more effectually then Moyses refreshed your bellies with his Manna for it shall reuiue you with a liuely life not perishable and temporall but eternall and it shall satisfie your hunger not that hunger which will bee hungry again but which shall replenish you being full fed with euerlasting felicitie in such wise as that you shal from thence foorth neuer bee hungry any more Whereupon those his woordes are not without cause called spirite and life not wherewith he turned bread into fleshe but whereâ—ith he represented the efficacie of his fleshe which was slaine for vs and of his blood which was shedde for vs vnder the mysteries of bread and wine And on this wise in deede the fleshe of Christ not in that sense as it is eaten but in that whereby our faith is reposed in him is become altogiâ—her profitable vnto vs. It seemeth vnto me nowe that I haue spoken sufficiently of this matter if I anâ—exe one thing more Whervnto I woulde verie faine heare what aunswere these Laterane breade flesh makers will make who thinke it not sufficient to turne breade and wine into a Sacrament of the bodie and blood by the diuine power of the woorde vnlesse by a certaine kinde of Alcumie they poure foorth substaunce of things from out one substance into an other and so produce out of the substaunce of breade and wine a certaine contrarie nature of mans flesh and blood and make thereof some certaine quinte essence And goe to nowe to yeelde thus much to their Alcumistical chaunge to wit that nothing remayneth in the Sacrament besides the onely substaunce of the bodie and blood I come nowe not to enquire in what mynute of time in what instant of pronouncing the woorde this transubstantiation taketh his first commencement of being created For the Popes themselues cannot yet agree vpon this poynt This thing do I demaund After that this same bodie of our Lorde being once deuoured by vs doeth passe once downe into the bowels and resteth within our bodies whether it remaine whole there without all kinde of disgestion or whether the substaunce of that fleshe doe growe through naturall concoction into and increase the substaunce of our fleshe If they graunt this it must needes then come to passe thereby that the vndefiled and pure fleshe of Christ swallowed vy vs and conuerted into the substaunce of our mortal and corrupt nature must become one and the selfsame flesh with our corruâ—t flâ—sh For as bread and wine according to the testâ—monâ—e of Damascen by eating and drinking is transposed into the bodie blood of the person that eateth and drinketh euen so the flesh and blood of Christ if they bee receyued really as they tearme it into our bodies must needes be transubstantiatâ—d vnited into our owne flesh and blood Hereof therefore must it folow of verie necessâ—â—ie that the â—lesh of Christ being nowe made our fleshe shall be sinfull flesh which were horrible to bee spoken yea not onely sinfull but also as our fleshe doeth corrupt and waxe rotten withall so the same corruption must of necessitie happen vnto the flesh of Christ as well as into ours if according to Dâ—mascene we bee concorporate and
Lombard lib. 4. dist 10. Gabriel Nicolâ—us Cusaâ—us exercitationum lib. 6. Hieronymus lib. 3. Naâ—â— Cap. 17. The Papistes arguments deduced from the omnipotencie of God Roffencis contra Oecolampadium Lib. 3. in Prooeâ—nio An answere to the argumente touching the Omnipotenâ—ie of Christes Godhead Tertullian aduersus Praxeam If we vse these presumptions so disorderly in our talking wee maye imagine what wee liste of GOD as though hee did it because hee was able too doe it But wee may not therefore beleeue that hee did all thynges because hee was able too doe all thinges but wee muste enquire whether hee did it or no. A double impiÌ„eâ—â—â— in transubstanâ—iation * August Epist. 57. ad Dardanum The Lord gaue immortalitie to his body but did not take away humanitie from it The same August contra Faustum Manichaeum Lib. 20. Cap. 11. Concomitance hath no place in the Sacramental presence August contra Faustum Manichaeum Lib. 20. Cap. II. Christe according to his corporall presence could not be in the Sunne and in the Moone and vpon the Crosse at one time Christe shall come againe euen as he was seen to ascende vp into heauen in the same forme and substaunce of flesh vnto the which he hath geuen immortalitie but hath not taken away humanitie The second 〈…〉 of transubstantiation Christe is prouâ—d a trespassor of the â—â—thâ—â—â— law if hee had giuen his blood to be drunken Genesis 9. Leuit. 17. Deut. 12. Augustin in Psal. 98. This body which you see sâ—all you not eate nor drink that blood which they shall shed that shall crucifie me Beholde I haue deliuered you a mysterie which being spiritually vnderstoode doeth geue life Iohn .6 Howe these words of Christ the flesh profiteth nothing ought to be vnderâ—tood The Popish Alcumie Uerie grosse enormities and abâ—uâ—d impossibilities proceede â—ut of the doctrine of tâ—aÌ„subsâ—antiation Oâ—iâ—en c â— â—5 in Mat. The sanctifiâ—d bread according to the materiâ—ll part thereof doth passe downe into the bâ—lly and is throwne out into the draught Câ—priâ—â—â—e coeâ—a But our coniuâ—â—tion with him doeth neither conâ—ound the peâ—sons nor vnite the â—ubstancâ—s but doth make our aâ—fections agreeable and couple togither our willes * Dâ—mâ—s de Orth. side li. 4. ca. 14. Psal. 15. Thou shalt not giue thy holy one to see corâ—uptioâ— c. Th◠〈◊〉 tâ—e Aâ—câ—heritike oâ— all heâ—etiquâ—s 2 Thes. 2. Whom Christ shal consume with the breath of his owne mouâ—h If any man will be contencious the Church of God hath no â—uch custome An exhortation to the Pope Cyprian writing to Iubaianus of the baptisme of Heretiques Lookâ— Aug. de Baptismo contra Donatistas lib. 3. Cap 3. vouched out of Cyprian An humble petition too the Princes the peeres states of ChristeÌ„dom The Popes power ouer princes against al equitie and right Platina vppon the lyfe of Boniface in the yeere of our lord 511 A Rule of the cyuil law The free borne dooth not loase his freedome neither dooth he preiudice the cause of freedomâ— which doth binde himselfe to be a bondman by wryting A Challeng for a general councel wherein â—he whole state and cause of the Popes authoritie may bee decyded by free voyces of the learned An exhortation to the common people of Christendome 1. Iohn .4 Ephes. 4. Matt. 10. 1. Thes. 5. Customes of time and imitation of forefathers is neither to be allowed of al nor in any respect nor yet in al things See the bookâ— of Iohn FraÌ„cisce Piâ—us Mirandulâ— called Staurosticoâ— concerning the signes of the crosse falliâ—g latâ—ly from heauen from the Germaines â—n the time of Maximilian the Romaine kâ—ng Anno 1501. And also againe 1504. Apoc. 17. Aug. de vniâ—â— baptis li. 3. cap. 8. dist 8. Verâ—â—â—â— Chronology Chronicles of time * Ambros. li. 2. De viduis Wee do rightfully condemne al things which Christe hath not taught bicause Christ is the waye to the faithfull Therefore if Christ did not teach that which we teache wee iudge thesame to bee detested c. Ciprian dist â— Si solus The Papane Monarchie hath no maner warâ—aÌ„t of time or antiquitie
of your fleshe no parte nor portion of eternall life Therefore let this which is geuen you in this Supper remaine for a perpetual Sacrament and remembrance vnto you of the body which I wil hereafter geue for you For I shal geue my body for you into the hands of enimies the Sacrament whereof I do heere geue into your hands Wherby thou mayest perceiue gentle Reader that here be two things giuen by Christ one vnto vs the other for vs the first too bee eaten the last too bee crucified that one in the Supper this other vppon the Crosse. Nowe if yoâ— desire to knowe the substaunce of that which was geuen in the supper it was bread and the Sacramente of his body That which was geuen vppon the crosse was his body and not a Sacrament What then wyll you say was not his body geuen at Supper Yes in deede Christes body was geuen there too the Disciples but not for the Disciples bodies neyther after a bodyly corporal maner for that corporal body was geuen too the Iewes not in the Supper but on the crosse whereuppon hee gaue his body corporally not too the Disciples but for the Disciples Therefore that which hee gaue for his Disciples was his body that which hee gaue too his Disciples was the Mystery of his body Yet was it one and the selfe same body both that of the Supper geuen to the Disciples and that of the Crosse geuen for his Disciples but yet not after the same sorte nor yet at the same tyme. For vppon the Crosse it was geuen too bee slaine corporally In the Supper it was geuen not to bee slaâ—ne but to be eaten not corporally to bee gnawne with theyr teeth but too feede vppon it in the bowels of theyr soules namely after a Sacramentall kinde of receiuing not corporall Therefore it is not denied that the Lordes body was both geuen and eaten in the Supper but not the body only but togeather with the body the Sacrament annexed also withall whereof the one apperteyneth too the feeding of the bodies the other to the feâ—ding of the soules That which is receiued into the bodies is both bread and the Sacrament of his body That which is receiued within in the soule is the very body not the Sacrament of his body For as mâ—che therefore as these two doe necessarily concurre togeather in the holy Supper that the one can not bee seuered from the other Let vs so ioyne the one with the other that wee neâ—ther separate the â—ody of Christe from the Sacrament as the Papistes do which be so throughly wedded to the only substance of the body as that they leaue therein no substaunce at al of a Sacrament but superficiall and immateriall shadowes I knowe not what hanging in the ayre which serue to no purpose Neither let vs so segregate the Sacrament againe from the body as that we leaue nothing in the holy supper but bare signes But in this coupling togeather of the body with the bread in the Sacrament behooueth to bee well and considerately aduised that wee may throughly perceiue howe these thinges ought to bee ioyned togeather and howe they ought to be seuered For neyther that which affecteth the outwarde senses and passeth downe into the bodye of man is the fleshe of Christe so neither that which is receiued in spirite and in the inwarde man is bread but the very body of Christe Out of the which ariseth a threefolde error of mens corrupt opinions touching the Sacrament The first errour is where men do chop and thruste togeather the presence of Christes body in the Sacrament as that they suppose both the bread and the body to bee deuoured of them with our selfsame mouth corporally and those wee cal Consubstantiators The second errour is of suche as bee called Transubstantiators which do so altogeather thrust out all substaunce of material bread or transfourme it into the substaunce of the body that nothing shall remaine else to bee eaten besides the only fleshe of Christe The opinion of which sort of people coÌ„meth to this issue at the last as that they will admit no corporall presence of any thing in the Sacrament sauing Christe So that now the Supper must needes bee the very holy thing it self but no Sacrament of an holy thing For as muche as to make a SacrameÌ„t to become a Sacrament two thinges must of fine forâ—e needes concurre the one whereof must be disposed ouâ—wardly the other must bee conceaued inwardly the one must bee an earthly thing the other heauenly the one must expresse some what the other must be expressed by somewhat The third errour is where men so place the Sacramentall bread in the Sacrament as that they leaue nothing there but naked and bare signes whom the Papists do tearme Figuratiue men and Significatists But wee so ioyne togeather both the sacred bread and Christe himselfe in the holy Supper that the presence and eating of Christe be spirituall but the presence and eating of the bread bee corporall and that this one may bee disgested outwardly by the mouth and that other conceaued inwardly and spiritually in the soule But heere againe as many times else I doo heare some of our iangling aduersaries whispering against vs. What say they did not Christ say That this was his body so he said in deede and what then Therefore it can not bee but as Christe spake that it shoulde bee In deed he sayde that it was his body yet did he not make it his body neither did he speak heere Let this be made my body as hee spake in Genesis Let there bee light and light was made Which kinde of speache he would haue vsed questionles yf hee had euer imagined anye such transubstantiation as these men doe dreame vppon But nowe vsing onely the woorde not of Creating nor changing but of denomination only he did report vntoo them that it was his body but dyd not commaunde it too bee made his body nor inioyned them too beleeue any myracle heere but onely to eare in remembrance of hym We then wyll you say if hee dyd affirme it too bee his body wilâ— thou denye it or wylt thou condemne Christe for a Lyar Good woordes I pray you good syr nay rather in deede I doe with Christ him selfe boldely affirme it to be thâ— selfe same thing euen the body of Christe after the same maner â—orsooth as himself dyd affirm it and vnderstoode it But afâ—ter what maner he tooke it can you be so senslesse as not to coÌ„ceiue when you heare Christe him selfe Interpretor of his owne speache Fleshâ— sayth he doth not profite at all my woordes be spirite and life And doest thou cruell Caniball conceiue and eate nought else but the fleshe of of Christe nor wilt thou permit one cromme so much of bread to remaine because it is called the body of Christe But howe many thinges doe wee heare dayly called by this or that name