my flesh And againe Vnlesse ye eate the flesh of the Sonne of man c. And how saith he is not the flesh seene O man this is done for our infirmitie For since the bread and wine bee of those things which we be acquainted withall we abhorre them not but if wee should see blood and flesh set before vs we could not abide it but should vtterly abhorre it Therefore God of his mercie fauouring our frailtie retaineth still the forme of bread and wine but he altereth the element into the power of flesh and blood By all these places it is most certaine that Theophylactus followed the steps of the ancient fathers set aside all carnall imaginations in this Sacrament called vs to such as be hie and spirituall that it is not only a figure of the Lords bodie but rather is verely his body yet they that be partakers are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say flesh eaters And he addeth the cause for that we vnderstand it not carnally but spiritually that is to say that they remaine the formes of bread and wine but yet do passe into the power of the Lords flesh and blood and as he tearmed it be transelemented in which tearme there is no cause why we should faine to our selfe any Popish Transubstantiation as they cal it Idem in Ioan. cap. 6. For writing vpon the 6. Chapter of Iohn he vseth the same terme saying thus Therfore euen as I saith he liue for the Father that is as I am borne of the Father which is life euen so also he that eateth me liueth by the meanes of me while he is after a sort mixed with me and is transelemented into me that can quicken By this terme of transelementatiō he meant to signifie nothing els but the same change that is fit for the Sacraments wherof Ambrose Emissenus and others make mention as before we haue repeated for otherwayes wee cannot be transelemented into Christ And no maruell that Theophylactus so tearmed it since Chrysostom himselfe vpon the sixt chap. of Iohn homilia 45. vseth these wordes Chrysost in Ioan. cap. 6. homil 45. But that we should not onely by loue but also in very deed bee turned into that flesh hee hath wrought it by the meate which hee hath giuen vs. Behold Chrysostome saith we are turned into the flesh of Christ really as I may so terme it But yet who seeth not that turning to be spirituall not carnal Euen so is bread turned in very deede and transelemented into Christes flesh but by a spiritual and no carnall turning because the bread doeth get to it the power of the flesh And these things which haue bene thus cited out of Theophylactus albeit he be not so ancient an authour yet because hee is chiefly alleaged of such as followe the carnall sence in the sacrament of thankesgiuing though hee doth very manifestly expound himselfe and teacheth nothing repugnant to holy Scriptures and writings of old Authors I meant to shew the true opinion of so learned a man and not to discredit his authoritie as a late writer Damascenus is yet vnspoken of whom the aduersaries vse as it were a chief champion but in case they would not snatchingly picke out such sentences as serue the humor of their affections but marke well the through drift of his writing he helpeth not so much their cause as he doth ouerthrow it Albeit that I may frankely admonish the reader and vtter mine opinion he is but a very slippery and an vncertain author in expounding of this mysterie and none I dare say among the olde writers shall be found that hath reasoned of this matter so obscurely and doubtfully Truely I gather by him that vvhen hee had determined to write a breuiat of the true faith hee vvould neither leaue this sacrament vnspoken of nor yet vvist how to intreate of it plainely enough The vvhich of his ovvne vvords the indifferent reader shall easily iudge Damas De fide Orthod lib. 4. cap. 14. He vvriteth De fide orthod lib. 4. cap. 14. of Christ in this vvise It behooued not onely that the first fruits of our nature should come into the partaking of a better but that all persons as many as would should both be borne by a second natiuitie and nourished with a nevv meat meet for that natiuity and so preuent the measure of perfection And a litle after And because he is a spirituall Adam it behoued the natiuitie also to be spirituall and likewise the meate For since vvee haue a double and compound nature it is fitte that the natiuitie bee also double and the food likevvise compound The natiuitie therefore is giuen vs by vvater and spirit I meane by holy Baptisme but the meate is our Lord himselfe Iesus Christ vvhich came dovvne from heauen Then after alleaging the vvordes of the Lords Supper and proofes of vvhat force the vvord is he addeth Euen as all things vvhatsoeuer God had made he hath made them by the vvorking of the holy Ghost so novv also the same force of the holy Ghost bringeth to passe those things that be aboue nature the vvhich no thing can comprehend but onely faith And a little after But bread and vvine bee taken For God knovveth mans vveakenes For commonly those things vvhich it is not acquainted vvith it shunneth vvith loathsomnesse Therfore he humbled himselfe after his wonted maner and bringeth to passe by the accustomed things of nature such things as bee aboue nature And euen as in Baptisme because it is the maner of men to bee washed vvith vvater and anointed vvith oyle he coupled vvith oile and vvater the grace of the holy Ghost and made it to be the vvashing of regeneration After the same sort because men are vvont to eate bread and drinke vvine and vvater he coupled therevvithall his Diuinitie and made them his body and blood that by matters vsuall and agreeable to nature we may be caried to those things which passe nature Hitherto hee seemed to agree with the rest for such as the second natiuitie is such saith he is the meate He termeth the natiuitie spirituall likewise also the meat The natiuitie to be double through water and the holy Ghost the meat also double but how it is double hee alleageth not forthwith as hee did in the natiuity but the meate saith he is the very bread of life which came downe from heauen yet after a few wordes he declareth howe it is done saying As the water is coupled with the grace of the holy Ghost and is made the washing of regeneration so is the diuinitie coupled with the bread and is made the body blood of the Lord. And this hee affirmeth to be the working of the holy Ghost and that the bread and wine be taken for mans infirmitie and by matters vsual to nature those things bee wrought that passe nature which onely faith can comprehend None of these things be contrary to the opinion of the
to the cruel maner of wilde beasts and that they were prouoked to an appetite to eate the raw flesh of man and drinke blood which things bee horrible euen to bee heard Wherefore if we beleeue that the flesh of Christ properly so called is there present whether we thinke it raw rost or sodden either whole or cut in gobbets open or couert the sense is vtterly carnal the words be carnally vnderstood For it is not therefore to be thought a spirituall sense because they say the flesh of Christ is present inuisibly For if their meaning be of the proper flesh we cannot say that we eate him not therefore carnally because we see him not The blinde see not those things which they eate and men many times in pottage and brothes eate egges and flesh which neither they see nor otherwhile feele in taste But none of all these is a spirituall sense or doth containe a more hie meaning but as the wordes simply do signifie eate egges and flesh which Chrysostome termeth carnall vnderstanding Since therefore all carnall meaning of the words set apart a spirituall must be had and retained therein we ought godly to seeke and reuerently to search out what maner of vnderstanding that is that hath bene set foorth and commended vnto vs the which we also wil indeauour our selues to doe not departing from the footsteps of the very same Fathers Euen as there be two parts whereof the sacrament doth consist that is the outward signe and inward vertue so is that spirituall sense which is here required taken of both these parts The carnall vnderstanding doth follow the letter as Nicodemus when he had heard Vnlesse a man bee borne againe of water and the spirit c. hee asketh this question How can a man be borne againe Can he returne againe into his mothers wombe The spirituall man departeth from the letter and so are we borne againe in Baptisme And the washing is of two sorts Outward and inward carnall and spiritual the one according to the letter and is made by water the other doth shunne the letter and is performed in spirit Either of them is said to be truely done but after a diuers maner The first maner of speaking is proper the other figuratiue and the figure hath otherwhile relation to the outward similitude otherwhile to the vertue inwardly hid It is figuratiuely spoken All flesh is grasse For the withering grasse hath a certaine similitude of a man that soone perisheth Beware of the leauen of the Pharises This is taken of the proper strength of leauen which spreadeth the taste therof thorowout the whole lumpe very like whereunto is the infection of ill doctrine Now in this sacrament the Fathers of old time haue noted tvvo things for either of the which it may well be called and accompted the body of Christ but especially when it comprehendeth them both For both because the Bread is a figure of the true body it is iustly called his body and much more because it hath the liuely force of the same ioyned thereto but in especiall because it comprehendeth both And that the figure of any thing hath by good reason the name of the same and is called the thing it selfe indeed Esay sheweth where he saith The people bee verily hay and He verily hath borne our iniquities By a similitude is the people called hay and the Lord vpon the Crosse had in him a similitude of a sinnefull man although he himselfe was without sinne after which maner also Christ is said to be the true Vine I am the true Vine saith he and other places which a man shall often finde in the Scriptures Iohn Baptist spake the trueth when he said Behold the Lambe of God The Lord himselfe said the trueth when he said of Nathaniel Behold an Israelite in deed in whom is no deceit That word Verily or Indeed is not to be referred to the outward but to the inward circumcision for the people of God also vvhich is gathered of the Gentiles is now more truely called Israel then the Ievves themselues according to the saying of Paul We be the Circumcision which worship God in spirit And this He is not a Iew which in outward appearance is a Iew but he is a Iew which is a Iew in secret Yet be we not for all that properly Iewes but we are called so by a figure all these figuratiue speaches for the outward similitude of the things Wherefore it ought to seeme neither a new thing nor yet a marueile if the Lords bread be said to be verily the body where it is a figure of the body August ad Bonif. epist. 23. Hereupon Augustin to Boniface in his 23. Epistle saith For thus wee speake oftentimes As when Easter is at hand we say The Lords passion shal be to morrow or the next day where hee suffered so many yeeres agoe and that passion hath neuer been done but once Likewise vpon the very Easter day wee say To day the Lord rose againe when since hee rose againe so many yeeres are past Why is none so foolish to reproue vs and say we lie in so saying But because wee vse to call these dayes according to the similitude of them in which these thinges were done So that it is called the same day which is not the same but by course of time is like vnto it and it is said to be done that day for the ministring of the Sacrament which was not done that day but long agoe Was not Christ once offered in himselfe yet in the Sacrament not onely in all the solemnities of Easter but euery day hee is offered to the people Againe he lieth not that being asked the question doth answere that he is offered for if the Sacraments should not haue a certaine likenesse of those things whereof they be Sacraments they should be no Sacraments at all and of this likenes also many times they take the names of the things themselues Euen as therfore after a certaine manner the Sacrament of the bodie of Christ is the bodie of Christ and the Sacrament of the blood of Christ is the blood of Christ so also the Sacrament of faith is faith By this place of Augustin and many other both of his other fathers we see that the figures and similitudes of things bee often called by the name of the thinges themselues and that this is one cause though not the onely why this sacrament is called verily Christs bodie To this agree those things that we commonly finde amongst olde writers who tearme this Sacrament otherwhile a figure as Tertull. cont Mart. lib. 4. Tertull. This is my body saith he that is to say a figure of my bodie And Nazianzene Nazianzene which said the old Passouer was a figure of a figure Augustin And Augustin The bodie saith hee of Christ is the trueth and a figure Sometime a signe as Augustin contra Adimant cap. 12. The Lord put no doubt to
the faithfull be not in the sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is deuourers of flesh as I may so terme it as the letter properly soundeth but that spirituall sence is required that is the forme of bread wine being retained the vertue of his flesh and blood is receiued of the faithfull as it is manifest by his owne words both here and those before rehearsed Bertram Wherefore Bertram following the opinion of the old Fathers hath thus written For according to the substance of the creatures they be the same also after that they were before the consecration They were before bread and wine in which forme being now consecrated they seeme to remaine Therfore is there a thing changed inwardly by the mightie power of the holy Ghost which faith beholdeth and feedeth the soule and ministreth substance of eternall life Likewise But now because faith doeth behold that whole whatsoeuer that whole is and the eye of the flesh perceiueth nothing ye shall vnderstand that those things which be seene be the bodie and blood Christ not in forme but in strength The same Bertram when he had rehearsed this saying of Isidore Which thinges for that cause be called sacraments because vnder the couer of corporall things the diuine power doth worke more secret saluation whereupon they be called sacraments also of their secret and holie vertues and in Greek it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it hath a secret hid dispensation And after he addeth of his own this saying What be we taught therby but that the body blood of the Lord be for that cause called Mysteries because they haue a secret and hid dispensation that is they be one thing which they outwardly betoken and another which inwardly they inuisibly worke Of this also they be called sacraments because vnder the couer of corporall things the diuine power doth more secretly minister the saluation of those that receiue them faithfully By all these things which haue hitherto bene spoken it hath bene made manifest that the body and blood of Christ which in the Church be receiued by the mouth of the faithfull bee figures according to their visible forme but according to their inuisible substance that is the power of the heauenly Word they verily be the body and blood of Christ Whereupon according to the visible creature they feed the body but according to the vertue of their better substance they both feed and sanctifie the minds of the faithfull These bee Bertrams words Hitherto haue we declared what hath bene the opinion of the old true diuines of the Supper of the Lord aswell Grecians as Latines euen vnto Bertrams time who in the yeere after Christs birth 840. was a famous man both in life learning noted by no man of Heresie nor found fault with as hauing ill written but greatly praised by the iudgement of learned and good men Wherefore that Iohn called Abbas Trithemius Abbas Trithem doubted not to reckon him in the roule of diuine famous writers and to praise him by this his testimony that foloweth Bertram an Elder and Monke very expert in holy Scripture and notably wel learned in humanitie quick of wit eloquent of speech no lesse famous in life then learning writ many notable little treatises whereof a few haue come to my knowledge He writ one booke of Predestination a cōmendable worke To Charles the king brother to Lotharius the Emperor of the body and blood of the Lord another booke These things haue I the more willingly rehearsed to this intent to reproue that railing boldnes of tongue that some man hath vsed who in a book newly set forth of this controuersie when he had nothing wherewith he could answer Bertram thought it sufficient to despise this so famous a man to note him with the name of an heretike Bertram saith he or what other soeuer was author of that worke set forth in his name was a crafty and an impudent Heretike O shameles face and meet to be bridled Barnard also which liued 300. yeere after Bertram doth reiect all carnall vnderstanding in the wordes of the Lords Supper and acknowledgeth onely a spirituall whose words taken out of his Sermon in the day of the Lords Supper I haue here added A sacrament is called a holy signe or holy secret Many things certainly be done only for themselues some other also for other things betokened and they be called signes and be so As for example of vsual matters a ring is giuen absolutely for a ring there is no signification It is giuen to set a man in possession of any estate of inheritance and it is a token so that now he that receiueth it may say the ring is of smal value but it is the inheritance that I seeke After this sort therefore our Lord drawing neere his Passion was careful to set his disciples in possession of his grace that his inuisible grace might be giuen by some visible signe To this intent hee ordained the sacraments Idem de S. Mart. To this end is the partaking of the sacrament of Thankesgiuing The same man of S. Martin Without faile euen vnto this day is the same flesh giuen vs but spiritually not carnally neither haue we to finde fault that there is denied to this our time the appearing which was shewed to the Fathers of the olde Testament or that presence of his flesh which was declared to the Apostles For certainely neither of both can be prooued to be wanting to those that consider it faithfully For the true substance of his flesh is also now present with vs no doubt but in a sacrament and there be reuelations but yet in spirit and povver so that no part of grace can be prooued to be wanting in the time of grace that now is In cōclusion neither the eye hath seene nor the eare hath heard neither haue they ascended into the heart of man which God hath prepared for them that loue him Notwithstanding he hath reueiled them vnto vs by his Spirit Neither marueile thou that he gaue carnal apparances vnto them which looked for his carnall comming for it is necessary that we haue the grace so much more of force the reuelation of more dignitie as those things vndoubtedly be more excellent that we looke for It cannot be hid by these things that we haue spoken what was Bernards opinion of the presence of the flesh in the Lords Supper First folowing the old writers he appointeth two parts of the sacrament the outward signe and the invvard matter which he defineth to be inuisible grace Againe the flesh is giuen to vs but spiritually not carnally Finally that the very substance of his flesh is present but yet as it is fit for the time of grace in grace spirit and povver As for that other Sermon of the Supper of the Lord since it is not reckoned among Bernards owne works albeit it be not contrary to these things that we haue now
to pure flesh incorporat made one with it doth liue by his spirit euen as one bodie by his owne spirit But he that is not of the body of CHRIST liueth not of the Spirit of CHRIST Hitherto Augustine hath plainly inough proued the trueth and nature of the body of CHRIST in this Sacrament Hilar. de tri lib. 8. Hilarie in his 8. booke of the Trinitie I would know now of them that alledge vnitie of wil between the Father and the Sonne whether CHRIST nowadayes be in vs by trueth of nature or by agreement of will For if the Word be verily made flesh and wee receiue the word verily flesh in the Lords meate how should a man not suppose him to remaine naturally in vs which being borne man tooke to himselfe an vnseparable nature now of our flesh and hath mixed the nature of his owne flesh with the nature of eternitie vnder the Sacrament of his flesh to be partaked among vs And a little after Therefore whosoeuer wil denie the Father to be naturally in CHRIST let him first denie either himselfe to be naturally in CHRIST or CHRIST to be in him because the Father in CHRIST and CHRIST in vs do make vs to be one thing in them If CHRIST therefore did verily take the flesh of our bodie if the same man which was borne of the Virgine Mary be verily CHRIST and we verily take vnder a mysterie the flesh of his body and thereby shal become one because the Father is in him and hee in vs How is the vnitie of will alledged seeing the naturall propertie by meanes of the Sacrament is a Sacrament of perfect vnitie Also a little after For those things which wee speake of the naturall trueth of CHRIST in vs vnlesse we learne of him we speake foolishly and wickedly For he saith My flesh is meat in deed and my Blood is drinke in deed Hee that eateth my flesh and drinketh my blood remaineth in mee and I in him There is no place left of doubting of the trueth of Flesh and Blood For now it is verily Flesh and verily Blood both by the confession of our Lord himselfe and also by our Faith and these things being receiued by eating and drinking doe worke that effect that both wee be in CHRIST and CHRIST is in vs. Is not this trueth Let it happen vnto them not to bee true which denie IESVS CHRIST to be very God And soone after And so by a Mediator the perfit Vnitie should be taught when as wee abiding in him hee should abide in the Father and he abiding in the Father should abide in vs and so should we clime to the vnitie of the Father when hee is naturally according to his birth in him we also should be naturally in him so long as he abideth naturally in vs. And that this natural vnitie is in vs he hath thus witnessed He that eateth my flesh and drinketh my blood abideth in me and I in him And by and by he addeth This is truely the cause of our life for that we haue CHRIST remaining in vs carnal men according to the flesh whereas wee shall liue hereafter by him after the same sort as he liueth by the Father If we therefore liue naturally by him after the flesh namely hauing taken vpon vs the nature of his flesh how hath he not the Father after the spirit naturally in him since he liueth by the Father And he concludeth To this end be these things rehearsed by vs because the heretiks affirming falsly the vnitie of wil onely betweene the Father and the Sonne vsed for the example of our vnitie with the Lord as though we were vnited to the Sonne and by the Sonne to the Father only by obedience and will of Religion and no propertie of naturall fellowship were granted to vs by the Sacrament of his flesh and blood whereas in deed the mysterie of the true and naturall vnitie should be taught both for the honour of the Sonne of God that is giuen vs and for the Sonne carnally abiding in vs and wee knit corporally and vnseparably in him Hilarius doeth manifestly teach the true and naturall partaking of the flesh of CHRIST in the Sacrament And as plainely doeth Cyrillus witnesse the same in the 10. Cyrillus lib. 10. cap. 13. booke chap. 13. when he saith Yet wee denie not that wee be ioyned spiritually in CHRIST by a right faith and sincere loue but that wee haue no maner of ioyning with him according to the flesh that truely we vtterly denie And soone after But doth hee happily thinke that the vertue of the mysticall blessing is vnknowen to vs which when it is wrought in vs doth it not also make CHRIST to dwell corporally in vs by the partaking of the flesh of CHRIST For why be the members of the faithfull the members of CHRIST Know ye not saith he that your members be the members of Christ Shal I therefore make the members of Christ the members of an harlot Our Sauiour also saith He that eateth my flesh and drinketh my blood remaineth in me and I in him whereby it ought to be considered that CHRIST is in vs not onely by that accustomed qualitie which is perceiued by loue but also further by a naturall partaking For euen as if a man shall melt waxe by the fire and mingle it with other waxe which is likewise melted so that one lumpe may seeme to be made of both So by the communion of the body and blood of CHRIST he is in vs and wee in him For this corruptible nature of the bodie could not otherwise be brought to vncorruption and life vnlesse the body of naturall life should be ioyned thereto The same man also in his 4. Idem in Io. lib. 4. cap. 14. booke vpon Iohn the 14. chapter doeth witnesse For truely it behoueth that not onely the soule should ascend into blessed life by the holy Ghost but also that this rude and earthly body should be brought againe to immortalitie by a taste feeling and meate like vnto it The same man in his 11. book vpon Iohn cap. 27. The Sonne Idem in Io. lib. 11. cap. 27. as man is made one with vs corporally by the mystical blessings but spiritually as God And a little after For we receiuing corporally and substantially as it hath bene said the Sonne of God which is made one by nature with the Father be made pure and glorified being partakers of the nature that is from aboue The same man in the same book vpon the 26. chapter Idem eodem lib. cap. 26. For to the end therefore ye might knit euery one of vs among our selues and God although wee differ both in body and soule yet hath he found a meane agreeable to the determination of his Father and his owne wisdome For he blessing with his owne body through the mystical communion them that beleeue doth make vs one bodie both with himselfe and also among our selues For
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
say This is my body when he gaue the signe of his bodie Chrisostome And Chrysostome vpon the 26. of Matthew Homilia 83. For if Christ be not dead whose figure signe is this sacrifice Finallie of some it is called a figure and a badge as of Origen and Chrysostom of some other an example patterne and image as of Ambrose Basill and Origen wherefore not without cause it hath also the name of that thing whose figure badge and patterne it is Wherefore it is the more to be maruelled what commeth into their mindes that cannot abide to haue it called a figure nor doe acknowledge any figure in the words of the Supper but doe reprochfully call them that doe acknowledge it figure framers whereas it is plaine for all that that all old writers did so call it and that by those words of the Lords supper the Lorde did consecrate the Sacrament of his body this being manifest also that after the letter proper manner of speech the bodie of Christ signifieth one thing and the Sacrament of his bodie another And if it shall not be a figure it shall neither be a signe nor a sacrament And so such as be ready to call other men sacramentaries they themselues doe take away the sacraments altogether Therefore let no man doubt but this sacrament is both a figure and therefore doeth also take the name of that thing whereof it is a figure We said there was another thing which the auncient Fathers acknowledging in this sacrament would haue it verily to be the Lords body and that is the vertue of the body it selfe that is of force and giueth life which vertue by grace and mysticall blessing is ioyned with the Bread and Wine and is called by sundry names where the matter it selfe is all one Of Augustin an intelligible inuisible spirituall body Of Hierom diuine spirituall flesh Of Irenaeus a heauenly thing Of Ambrose a spirituall foode and body of a diuine spirit Of other some such like thing And this also doth make much the more that the sacrament is most worthy to haue the name of the true body and blood seeing not onely outvvardly it showeth forth a figure and image of it but also inwardly it draweth with it a hid and secret naturall propertie of the same bodie that is to say a vertue that giueth life so that it cannot now be thought a vaine figure or the signe of a thing cleane absent but the very body of the Lord diuine indeede and spirituall but present in grace full of vertue mightie in operation And it hapneth often that the names of the thinges themselues be giuen to their vertue and strength We say leauen is in the whole lumpe wheras a small quantitie of leauen cannot spread so farre abroad but the strength and sharpenes of the leauen We say that the fire doth warme vs when the heate of the fire doth it we being a good way off from the fire Likewise that the Sunne is present doth lighten burneth nourisheth when indeede the heat of the Sunne doth it and the Sunne himselfe cannot goe out of his spheare So is a King said to be in all his realme because of the power of his dominon Neither doth the scripture want these examples for we often meet with them Wee will at this time bee content with one of them but very manifest Christ spake of Iohn saying He is Helias because he was indewed with the vertue or power of Helias the angell vnto Zacharie witnessing the same and saying Hee shall goe before him in the spirit and power of Helias Likewise therefore as Iohn was Helias because he had the spirit and power of Helias So the Lords bread is the body of Christ because it hath his grace and liuely power ioyned therewithall But that this is not a fained or a lately sprung opinion but was receiued and allowed of the auncient writers we wil confirme it by their open testimonies partly reciting some of the forenamed places and partly adding other Augustin vpon Iohn tract 27. If therefore yee shall see the Sonne of man where hee was before What meaneth this by this hee answereth that which had troubled them by this he openeth the cause why they were offended by this plainely if they would vnderstand For they thought that hee would haue giuen among them his body but he said that he would ascend into heauen euen whole When ye shall see the sonne of man ascend where hee was before surely euen then shall ye see that hee giueth not his body in such sort as ye imagine surely euen then shall yee vnderstand that his grace is not consumed by biting nor perisheth by eating The same man out of the sermon of the words of the Lord and it is rehearsed de consecrat Dist 2. The faithfull doe know how they do eat the flesh of Christ Euery man taketh his part whereupon the parts bee called the grace it selfe by parts hee is eaten and he remayneth all whole by parts he is eaten in the sacrament and remayneth all whole in thy heart The same man vpon Iohn tract 50. Thou hast Christ both at this present and in time to come presently by signe presently by the sacrament of Baptisme presently by the meate and drinke of the Altar Thou hast Christ presently but thou shalt haue him alway for when thou shalt goe from hence thou shalt come to him that said to the thiefe This day shalt thou be with mee in Paradise And soone after The poore shall yee alway haue with you but mee shall yee not alwayes haue Let good men receiue this also and not be troubled for he spake of the presence of his body For according to his maiestie according to his prouidence according to his vnspeakeable and inuisible grace that is fulfilled which he hath spoken Behold I am with you daily euen vnto the end of the world But according to the flesh which the Worde tooke vpon him according to that that hee was borne of the Virgin according to that that hee was taken of the Iewes that he was fastned to the tree that hee was taken downe from the Crosse that he was wrapped in linnen clothes that he was laid in the graue that hee appeared in his resurrection yee shall not haue him alwaies with you Why Because according to the presence of his body he was conuersant with his Disciples fortie dayes and they being in his company and seeing him and not following him he ascended into heauen and is not here for he is there hee sitteth on the right hand of the Father These be Augustins words Whereas he said before that Christ is present with vs by faith and by the sacraments afterward he said that he is present with vs by Maiestie by vnspeakeable and inuisible grace and so that is fulfilled by him which hee spake Behold I am with you to c. But according to the proper presence of the flesh that he is not
that earthly and mortall things bee changed into the substance of Christ aske thy selfe that art nevv borne againe in Christ Lately thou wast farre from life a stranger from mercy and being invvardly dead banished from the way of health and suddenly professing the Lawes of Christ and by vvholsome mysteries renued diddest passe into the body of the Church not by sight but by beleefe and of the childe of perdition wast thought worthy by a secret purenesse to be made sonne of God by adoption abiding stil in thy visible measure and inuisibly made greater then thy selfe without increase of quantitie For although thou wast the very selfe-same man before yet by augmentation of Faith thou art become farre another in the outvvard man nothing is added and all is changed in the invvard man and so man was made the Sonne of Christ and Christ was formed in the minde of man Euen as therefore the former basenesse set apart thou hast suddenly put on a nevv dignitie and as in that God hath healed those things that were amisse in thee put avvay thy imperfections vviped avvay thy spots thy eyes are not trusted withall but thy senses so when thou goest vp to the reuerend Altar to bee fed with the spirituall meat behold in thy faith the holy Body and Blood of thy God honour it marueile at it touch it vvith thy minde take it in the hand of thy heart and especially receiue it whole vvith the thirstie draught of the invvard man Eusebius Emissenus declareth by this similitude what maner of change is made in the sacrament how earthly things namely bread and wine be turned into the substance of Christ and what maner of substance that is surely like vnto that change wherewith wee be changed in Baptisme and such a substance as we put on in the washing of regeneration when we passe into the body of the Church where nothing is changed in our outward part but all in our inward man which is called a new man and a new creature and for that cause doeth Emissenus terme this substance A secret purenesse and new dignitie In like maner also he calleth the bread of the Lord which hath gotten a nevv substance that is to say a secret power and nevv dignitie Spirituall food which we behold with faith touch in minde take in the handes of our heart and receiue with the thirstie draught of our inward man If it be well and diligently weighed how Emissenus Ambrose and the other fathers haue vsed the termes of Nature and Substance it may easily be vnderstood how vainely they trouble themselues which appoint a carnall eating of the flesh and doe not apply the wordes to the matter intreated of For that which we see done in other disciplines that the words do change their significations according to the matter that euery kinde of learning treateth of as Genus Species Figura and other such like do signifie one thing with the Grammarians another with the Logitians and another thing with other writers the same also ought we to obserue in diuinitie when they intreat of the Sacraments The fathers make mention of Nature and Substance not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not as naturall Philosophers speake but men disputing of diuine matters do apply the terme of Nature and Substance to grace vertue and efficacie forasmuch as the nature of the Sacrament so requireth The like maner of speaking doeth Chrysostome vse when he saith But that not onely by loue Chrysostome but euen in very deed we should be turned into that flesh that is wrought by the meat which he hath giuen vs. We be turned in very deed into the flesh of Christ but that conuersion is spirituall not carnall And thus much by the way of the signification of the words Epiphan in Ancho Epiphanius in Anchorato For we see that our Sauiour tooke into his handes as the Gospel containeth that hee rose in the Supper and tooke this and when he had giuen thankes he said This is mine c. And we see that it is not equall nor like neither to the image that is in the flesh nor to his inuisible Godhead nor to the features of his members For this is of a round shape and without sense as farre as pertaineth to power and therefore his will was to speake by grace This is mine c. and euery man beleeueth his word for he that doth not beleeue that he is true as he said he is fallen from grace and health But we beleeue that we haue heard that it is his for wee know that the Lord is all sense all indued with sense all God all mouing all working al light all incomprehensible but yet as one which hath giuen vs this with grace We admonished you before that Epiphanius doth in this place goe about to proue that man being made after the Image of God hath verily the Image of God not according to the proper nature of diuinitie but after grace and vseth the similitude taken of the sacrament of Thankesgiuing the which according to the proper maner of a body he denieth to be the body of Christ since it hath neither the forme of a true body neither can feele or moue and yet is beleeued by grace to be verily his body Idem lib. 3. cont Haer. To. 2. He is of the same opinion Lib. 3. against Haeresies To. 2. where he speaketh thus of the sacraments Christ went downe into the waters rather giuing then receiuing rather offering then needing giuing them light making them mighty for a figure of those things that were to be wrought in them whereby they that beleeue on him in trueth and haue the faith of trueth might learne that he was verily made man and was verily Baptized and that so by his ascension they also might come and receiue the vertue of his comming downe and might be made lightsome by his giuing light that the saying of the Prophet may here bee fulfilled in the change of power that was giuen for saluation the vertue I meane of the bread that was receiued from Ierusalem and of the strength of the water so that here the vertue of the bread and strength of the water may be made of force in Christ that the bread should not be the strength in vs but the vertue of that bread And the meat surely is bread but the vertue in it is it that quickneth And not that water alone should cleanse vs but that in the strength of water by faith and efficacie and hope and perfection of mysteries and calling vpon the sanctification might be wrought for vs the perfection of saluation This place doeth make the other somewhat more plaine There he said that the bread of the sacrament of Thankesgiuing is the body by grace here he attributeth vertue to the bread as strength to the water in Baptisme often repeating this terme Vertue and confirming that this vertue and strength doth sanctifie The
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