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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11189	A way of reconciliation of a good and learned man touching the trueth, nature, and substance of the body and blood of Christ in the sacrament. Translated out of Latin by the right honorable Lady Elizabeth Russell, dowager to the right honourable the Lord Iohn Russell, Baron, and sonne and heire to Francis Earle of Bedford.	Russell, Elizabeth Cooke Hoby, Lady, ca. 1540-1609.	1605 (1605)	STC 21456; ESTC S101217	72,992	116

in his second Apologie writeth thus And this meate is called with vs that is Thankesgiuing c. whereof none other may be partaker but he which both beleeueth those things to be true which we say also hath bene purified with the washing which is giuen for the remission of sinnes and regeneration and also so liueth as CHRIST hath appointed For wee take not these things to be common and wonted bread and accustomed drinke but euen as the word of God IESVS CHRIST our Sauiour was made man and had both flesh and blood for our saluation Euen so in like maner wee haue bene taught that the meate which is hallowed by the prayers of the word that we receiued of him and by which our blood and flesh by a change made are nourished is both the flesh blood of the same CHRIST which was made man For the Apostles in their Commentaries which be called the Gospels haue left in writing that CHRIST did so command them and that he said when he had taken bread and giuen thankes Doe this in remembrance of me This is my body And that when he had taken the cup and giuen thankes hee said This is my Blood Partly the other words of this testimoniall doe affirme the trueth of his body and chiefly because by a similitude taken of the two natures in CHRIST he declareth that there be also two natures in the Sacrament namely of the outward signe and of the flesh Blood of IESVS CHRIST Alike vnto this is spoken in Irenaeus in his 4. booke For how say they againe that the flesh commeth into corruption doth not receiue life which is nourished of the body and Blood of the Lord Therefore let them either change their opinion or else abstaine to offer the things which are aforesaid but our opinion is agreeing to the Sacrament of thankesgiuing and this Sacrament againe confirmeth our opinion For wee offer those things that be his preaching agreeably the partaking and trueth of Flesh and Spirit For euen as the bread which is of the earth receiuing the calling vpon God is now no more common bread but a Sacrament of thanksgiuing made of two things earthly and Heauenly so also our bodies receiuing the Sacrament of thankesgiuing be not now corruptible because they haue the hope of resurrection The same man in his fift booke and because wee be his members and are nourished by the creature he giueth vs the creature making his Sonne to arise and raining as he listeth the same Cup which is a creature he confirmed to be his Body by which he increaseth our bodies When therefore both the Cup mixed and the bread made receiueth the word of God it is made the Sacrament of the blood and body of CHRIST whereof both the substance of our flesh is increased consisteth how then doeth he denie that the flesh is able to receiue the gift of God which is life Euerlasting seeing it is nourished with the blood and bodie of CHRIST These words of Irenaeus albeit not very dark yet wil they be more plaine if we adde certaine things to them out of S. Augustine August tit de consecrat dist 2. He in his booke of the Sentences of Prosperus and is found De consecratione distinct 2. writeth thus This is it that we say and that by al meanes we labour to proue that the Sacrifice of the Church is made two maner awayes that it consisteth of two things Of the visible forme of Sacraments and the inuisible flesh and blood of our Lord IESVS CHRIST of the Sacrament and of the substance of the Sacrament that is the body of CHRIST As the person of CHRIST consisteth of God and man since CHRIST himselfe is very God and very man because euery thing conteineth in it selfe the nature and trueth of those things whereof it is made But the sacrifice of the Church is made of two things of the Sacrament and of the substance of the Sacrament that is the body of CHRIST There is therefore the Sacrament and the substance of the Sacrament the bodie of CHRIST S. Augustine repeateth that comparison between the person of CHRIST and the Sacrament of thankesgiuing and therein hee saith plainely that the trueth and nature of the bodie is conteined The same man De consecrat distinct 2. Idem ibidem Whether is this mysticall Sacrament of the Cup made in figure or in trueth The trueth saith My flesh is verily meat and my blood is verily drinke Else how can it bee a great matter The bread that I shall giue is my flesh for the life of the world vnlesse it bee very flesh But because it is not godly that CHRIST should be deuoured with teeth the Lords will was to haue this bread and wine in mysterie to be by his power made his flesh and blood in veritie by the consecration of the holy Ghost and to be daily offered mysticallie for the life of the world That like as his true flesh is created of the Virgin by the holy Ghost without the companie of man so by this same Spirit the same bodie mystically is consecrated of the substance of bread and wine The body of CHRIST is both trueth and figure Trueth in that the bodie and blood of CHRIST by the power of the holy Ghost is made by the strength thereof of the substance of bread and wine And the figure is that which outwardly is perceiued The same man in the same title Idem ibidem They that eate and drinke CHRIST eate and drinke life To eate him is to be refreshed to drinke him is to liue That which is visiblie taken in the Sacrament is eaten and drunke spiritually in very trueth Idem ibidem The same man in his booke of the Sentences of Prosperus in the same title saith But we in the forme of bread and wine which we see do honor inuisible things namely flesh and blood Neither doe we alike take these two formes as we did take them before the consecration seeing that we faithfully confesse that before the consecration they be bread and wine which nature hath framed but after the consecration they be the flesh blood of CHRIST which the blessing hath hallowed He againe vpon the 54. Psalme Vntill the world come to an end the Lord is aboue yet for all that the Lords trueth is also here with vs For it is fit that the body in the which he rose againe should be in one place but his trueth is spred euery where He also in his Epistle to Irenaeus CHRIST is bread of the which hee who so eateth liueth for euer whereof hee himselfe saith thus And the bread which I will giue is my flesh for the life of the world And he expoundeth it how it is bread not onely according to the word whereby all things liue but according to the flesh that hee tooke for the life of the world For mans flesh which was dead through sinne being knit

of thy heart and especially receiue it whole Christ with the thirstie draught of the inward man Eusebius declareth by this similitude what maner of change is made in the sacrament how earthly things be turned into the substance of Christ and what maner of substance that is without doubt like vnto that change wherewith wee be altered in our Baptisme and such a substance as wee put on in the bath of Regeneration when we be borne the children of God and made a new creature and new men when we passe into the body of the Church where in our outward part nothing is changed but all inwardly and for that cause calleth he it spirituall food which we behold in faith touch with minde take with the hand of our heart and receiue with the thirstie draught of the inward man Ambros in Epist ad Hebr. de consecrat dist 2. With this agreeth that that Ambrose writeth vpon the Epistle to the Hebrewes and is repeated De consecrat dist 2. In Christ was once a mighty sacrifice offered for an euerlasting Redemption vvhat doe vve then doe vve not dayly offer him yes but in remembrance of his death and it is but one sacrifice not many for Christ vvas once offered and this sacrifice is a paterne of that Ambrose saith plainely that that true sacrifice vvas once offered but this sacrifice is offered euery day and hee declareth in vvhat sort it is one sacrifice and not one vvhen he saith that this is a paterne of that The same man in his booke of Mysteries saith Idem in lib. de Myst. In that sacrament is Christ because it is the body of Christ it is not then a corporall but a spirituall food vvhereupon the Apostle also saith of the figure of it That our fathers did eate the same spirituall food for the body of God is a spiritual body the body of Christ is the body of the diuine spirit These things cannot be said of Christes true and proper body namely that it is a spirit for a spirit hath not flesh and blood vvhich that body hath as the Lord himselfe did vvitnesse before his disciples Feele yee and see you saith he for a spirit hath not flesh and bones as you see me haue Idem de Sacr. lib. 4. Wherefore the same auctour De sacramentis lib. 4. saith thus Thou seest therefore hovv mighty in operation the vvord of Christ is If then there be so great force in the vvord of the Lord Iesu that those things should begin to be which were not hovv much more is it of force to make those things remaine which were and yet to change them into another thing The heauen was not the sea was not the earth was not But hearken to him that saith He spake the word and they were made he commanded and they were created Therefore that I may ansvvere thee it was not the body of Christ before the consecration but after the consecration I tell thee it is now the body of Christ He spake the word and it was made he commanded and it was created Thou wast thy self but thou wast an old creature after thou wast consecrated thou didst beginne to be a new creature Wilt thou know how new a creature Euery one is saith he a new creature in Christ Ambrose taketh his argument à maiore By the word of God new things are made then is it no marueile if things which now be and remaine are changed into another thing by his word vvhich thing is done in Sacraments Examples of the first are Heauen the Sea the Earth of the later man which before he be regenerate is an old creature but after regeneration by force of the word albeit he be the very same he vvas before namely a man still yet he receiueth an invvard change and of an old is made a new creature Like vnto this he affirmeth the change in the sacrament to bee when as both bread remaineth and yet getteth to it selfe a nevv substance that is to say a new dignitie That same thing doth hee yet more fully expound in his sixt booke writing thus Idem de sacrament lib. 6. Peraduenture thou mayest say How is it very flesh for I see a similitude I see not the trueth of blood in deed First of all I told thee of the vvord of Christ that it worketh as of force to change and alter the appointed kindes of nature Moreouer when the disciples of Christ could not away with his talke but hearing that hee vvould giue them his flesh to eate and his blood to drinke went their way yet Peter alone said Thou hast the words of eternall life whither shall I goe from thee Least therefore any moe should so say but the grace of Redemption should remaine Therefore thou takest the sacrament in a similitude but thou doest attaine the grace and vertue of the true nature At the last he addeth to make vp the matter And thou which receiuest bread art made partaker in that spirituall food of the diuine substance We learne by the authoritie of this so great a man that that which we take in the sacrament is a spiritual not a corporall food neither that that flesh is to be taken after the maner of his proper flesh as the Capernaits did and vvith offence went backe but together with the outvvard signe we obtaine the grace and vertue of the true nature and receiuing the bread are partakers of his diuine substance And here also we see that Ambrose was of the same opinion that Emissenus was and far otherwise vnderstandeth both the alteration which is made in the sacraments and also the very terme of substance then it is either taken in proper speach or as Philosophers do naturally speake Idem de offic lib. 4. cap. 48. To the same purpose serueth also that which he writeth in his booke De officijs lib. 4. cap. 48. Here is the shadovv here is the image there is the trueth the shadow in the Lavv the image in the Gospel but the trueth in heauen In time past the Lambe was offered the calfe vvas offered Novv is Christ offered but he is offered as man as taking his Passion but hee as a Priest doeth offer himselfe here as in an image but there in trueth where hee maketh intercession for vs as an aduocate vvith his Father Hee putteth a difference in the one oblation from the other And albeit both after their maner be done in deed yet this vvhich is solemnized in the Church is done in an Image but the trueth it selfe remaineth as an Aduocate for vs vvith the Father And this place of Ambrose doeth seeme to be like to that place of Origen vpon the 38. Origen in Psal 38. Psalme vvhere he intreateth of that saying of Paul For the Law hauing a shadow of those good things to come hath not the very Image of the things c. And thus he vvriteth But if any man can passe from this shadovv let him

A WAY OF RECONCILIATION OF A GOOD AND learned man TOVCHING THE Trueth Nature and Substance of the Body and Blood of Christ in the Sacrament Translated out of Latin into English by the Right Honorable Lady Elizabeth Russell Dowager to the Right Honourable the Lord Iohn Russell Baron and sonne and heire to Francis Earle of Bedford AT LONDON PRINTED BY R. B. ANNO 1605. The Author to the Reader TO seeke the attonement of men is to be commended and it hath a sure promise of God Blessed bee the peace-makers But I feare me lest in greedily following the same it happen to me which chanceth to them that part fraies while they seeke others safetie they beare the blowes themselues And I while I study to make enemies friends perhaps shall haue small thankes of them Which if it happen the example of him shal comfort me which said If I should please men I should not be the seruant of Christ Farewell and indeauour thy selfe to please Christ TO THE RIGHT HOnourable my most entierly beloued and onely daughter the Lady ANNE HERBERT wife to the Lord HENRY HERBERT sonne and heire apparant to EDVVARD the most noble Earle of Worcester MOst vertuous and woorthilie beloued daughter Euen as from your first birth and cradle J euer was most careful aboue any worldly thing to haue you sucke the perfect milke of sincere Religion So willing to ende as I beganne I haue left to you as my last Legacie this Booke A most precious Iewell to the comfort of your Soule being the woorke of a most good learned and worthy man Made aboue fiftie yeeres since in Germanie After by traueile a French creature Now naturalized by mee into English like to his learned Author to whom from my part most Honour and seruice is due Surely at the first I meant not to haue set it abroad in Print but my selfe onely to haue some certaintie to leane vnto in a matter so full of controuersie and to yeeld a reason of my opinion But since by my lending the Copie of mine owne hand to a friend I am bereft thereof by some And fearing lest after my death it should be Printed according to the humors of other and wrong of the dead who in his life approued my Translation with his owne allowance Therefore dreading I say wrong to him aboue any other respect I haue by Anticipation preuented the worst J meant this to you good daughter for a New-yeeres gift but altered by griefe for your Brothers broken arme Farewell my good sweet Nanne God blesse thee with the continuance of the comfort of his holy Spirit that it may euer worke in you and perseuere with you to the ende and in the ende IN ANNAM FILIAM Vt veniens Annus tibi plurima commodet ANNA Voce pia Mater supplice mente precor Vt valeas paritérque tuo cum Coniuge Proles Officijs iunctis vita serena fluat ELIZABETHA RVSSELLA Dowager ¶ A CERTAINE MAN wisheth to all Christians the health and peace of our Lord IESVS CHRIST THE question of the Supper of IESVS CHRIST and Sacrament of Thankesgiuing hath brought foorth to vs aboue other things a cruel and pernitious contention For the other Authors of sects Anabaptists and Suencfeldians be neither learned nor of our family But this is a ciuill and domesticall euill a bloody and deadly wound hidden in our bowels Surely it is a lamentable and horrible matter that the thing which was first instituted for the confirmation of mens minds in loue and concord and fellowship of the body of Christ which is the Church is now wrested to variance and confusion And if there haue bene any good in this broile it hath bene in the silence and sorrow of good and learned men of whom aswell the misliking sheweth that there is somewhat in both parts that might be amended and prayer and earnest desire may percase somewhat obtaine at Gods hand that contention taken away the agreement of minds may againe ioyne in one But this booke which is made touching this question whose soeuer it bee sure it seemeth to be the worke of a good learned and modest man and one that hath bene long much and well exercised in the Monuments of our Fathers and Elders Neither doeth it moue mee that he would not be named for because there is no bitter word in this disputation and he doth reason of the matter learnedly well and truely neither doth seeme willing to craue thankes at mens hands nor to haue taken this Treatie in hand either for desire of praise or greedines of Honour but to be mooued thereunto by the common sorrow and hurt to make an entry to that thing the which many men greatly desiring the peace of Christs Church haue wished with earnest and continuall prayers namely the remembrance of the Christian peace and the forgetting of deuilish debate Bucer whom I with honour speake of and for remembrance sake had found and made a way to this concord and there was great agreement of minds betweene him and Luther and hee pacified the Churches of the Heluetians and while hee liued there was peace and quietnesse but when they were both dead beholde againe bitter bookes on both sides And surely they be to be pardoned which write vnwillingly but those which without cause haue renued this wound if there be any such these surely seeme to me little to feare what men iudge of them or to esteeme the peace which Christ gaue and left vnto vs. But I returne to this Booke which pleaseth me best aboue other in this kinde of argument not that I will altogether allow it to the Congregation but because it seemeth to come neerest to the taking away of this contention For which cause he that cannot inuent a better if he be not content with this and cannot defend his owne let him take heed that hee doe not that for mans sake which he ought to leaue vndone for Christes cause namely that he nourish not contention which is the greatest enemie the Church can haue I see nothing concluded in this disputation that either is repugnant from the nature of our Religion or not honourably ynough spoken of this so great singuler mysterie both which things if both the parts had retained or followed we should haue had quietnesse long ere this I blame neither part I beare good will to both I loue both And if that were done in writing that is done and that of many with good conscience in the leading of our life and retaining and esteeming the friends on both sides men should both haue written and disputed of this question on both sides with lesse offence and bitternesse But now wee write in such sort as though wee did defend the persons and not the cause and apply the trueth of the cause not to the ordinance of Christ but to the interpretation of men Iesus Christ restore to vs his peace which he gaue and left vnto vs when hee departed hence which we

meat saith he is bread but the vertue in it doth quicken and he declareth that this vertue of the bread doth sanctifie and strength of the water is made by grace not naming it with one word but describing it more fully with many wordes saying That these things be done by faith and hope and the perfection of the mysteries Idem in Anacephaleosi and calling vpon of the sanctification for the perfection of saluation The same Author rehearseth almost the same words in Anacephaleosis Cyprian de Coena Dom. The same was also Cyprians opinion There is giuen saith he an immortall food differing from common meats retaining the shape of bodily substance but prouing by inuisible working that the presence of a diuine povver is there Thou hearest the presence of a diuine povver thou hearest an inuisible working that is to say the grace of God Againe By the wonted effect of things the weakenesse of our faith being aided is taught by a sensible argument that the effect of eternal life is in the visible sacraments And againe Euen as in the person of Christ humanitie was seene and diuinitie hid so into the visible sacraments vnspeakeably doth the diuine substance powre it selfe Againe These words be spirit and life neither doth the carnall sense pearce the vnderstanding of so great a depth vnlesse faith be added The bread is food the blood is life the flesh substance the body the Church A body for the agreeing of members in one bread for the conformitie of nourishment blood for the working of quickning flesh for the propertie of the humanitie taken In this place Cyprian witnesseth that this sacrament is called flesh and blood for the working of the quickning and for the propertie of the humanitie which Christ tooke that is the proper vertue thereof namely spirit and life And foorthvvith he addeth Christ doth othervvhile call this sacrament his body otherwhile flesh and blood othervvhile bread with the corporal nature whereof according to these visible things he hath communicate the portion of euerlasting life And againe The sacraments as much as in them is cannot be without their proper vertue neither by any meanes doeth the diuine Maiestie absent it selfe from the mysteries These termes which Cyprian commonly vseth The diuine povver The working of quickning The effect of eternall life The portion of life The diuine substance The diuine Maiestie what other thing doe they set out to vs then that which Augustine said that according to his Maiestie according to his vnspeakeable and inuisible grace Christ is with vs euen vnto the end of the world especially since that he shutteth out the carnall sense and requireth a spirituall as we haue in another place more fully expounded Neither thought Cyrillus any othervvise writing in this sort to Calosyrius Cyril ad Calos For that we should not abhorre flesh and blood being set vpon the holy Altars God fauouring our frailtie putteth a force of life into those things that be offered turning them into the trueth of his proper flesh that a body of life as it were a certaine quickning seed may be found in vs. That trueth of body which Cyprian calleth The working of quickning The effect of eternall life The portion of life the same doth Cyrillus terme the force of life a body of life a quickening seed meaning the spiritual power grace as he expoundeth himselfe vpon Iohn lib 4 ca. 17. Idem in Ioan. lib. 4. cap. 17. saying thus Euen as a little leauen as Paul saith doth sowre the whole lumpe so a little blessing of God doth draw the whole man into himselfe and doth fill him with his grace and in this sort doeth Christ abide in vs and we in Christ By this meanes he reiecteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say the eating of mans flesh and withdraweth the minds of the faithfull from vntrue meanings worldly thoughts and affirmeth to Euoptius Idem ad Euopt that this mysterie is receiued in an onely pure and exquisite faith as we haue mentioned before For it is necessary that such an eating be spirituall and made by grace Athanasius was of this opinion Athanas de Pecca in Spiri Sanct. In his booke of the sinne against the holy Ghost he writeth in this sort For this cause made hee mention of the Ascension of the Sonne of man into Heauen that hee might withdraw them from a corporall imagination that they might afterward learne that the heauenly meate that commeth from aboue and the spirituall food which he giueth is called the flesh of Christ For the wordes that I haue spoken to you saith he be Spirit and life Which is asmuch as if he should say The body which is shewed and slaine shal be giuen for the food of the world that it may be spiritually distributed in euery one and bee made a preseruation for all to the resurrection of eternall life For this cause sayeth Athanasius mention was made of the Ascension of the Sonne of man that he might call vs away from corporall imagining of his presence and might aftervvard learne that the grace or spirituall povver which he termeth the heauenly meat comming from aboue and spirituall food and affirmeth that it is spiritually distributed is called the flesh of Christ To these agreeth Chrysostome vpon Matthew cap. 26. Chrysost in Matth. cap. 26. Homil. 83. Hom. 83. Will ye not see saith he with what a chearefulnesse of minde Infants doe snatch the breast with what appressing do they fasten their lips to the nipples Let vs with no lesse desire come also to this Table and spirituall nipple of this cup yea rather with a greater coueting let vs like sucking babes sucke the grace of the Spirit Idem ibidem Let vs haue one griefe and heauinesse of heart if we be depriued of this spirituall food The same man in the same Homily saith That it is an insensible thing which is giuen vs in this sacrament but by things sensible euen as in Baptisme These be the words Since therefore he saith This is my body let vs haue no doubt but beleeue and behold it with our vnderstanding For no sensible thing is deliuered vs from Christ but by sensible things and yet all things which he deliuered be insensible So also in Baptisme by water which is a sensible thing that gift is granted but that which is wrought in it namely regeneration and renuing is a certaine intelligible thing For if thou haddest bene without a body hee would haue giuen thee the gifts barely without body but because thy soule is ioyned to a body in sensible things to be vnderstood are giuen thee O hovv many do now a daies say I would I might see his forme and shape I would I might see his garments also his shooes I would I might see Thou doest therefore see him touch him eat him thou desirest but to see his garments but he giueth thee himselfe not only that thou maiest