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
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
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
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
haue lost by these our contentions Iesus Christ I say whose Victory Triumph Honour Praise and Glory be for euer and euer Amen ¶ A way of Reconciliation touching the trueth nature and substance of the Body or of the Flesh and Blood of CHRIST in the Sacrament WHat good man doeth not sorrow or what man zealous in Religion doeth not often bewaile the pitifull and vnluckie contention about the LORDS SVPPER which hath now many yeres troubled the Churches of CHRIST which haue imbraced the pure doctrine whereby not onely brotherly Loue is broken but also cities and whole countreys be thereby brought in danger For whereas after the expelling the darkenesse of Ignorance and the happy restoring to the Church the gift of tongues a certaine new Light was restored to the world and the Gospel had begun to take so great roote that thereby hope of very great fruit was offered to ensue By and by this sharpe and vehement contention bursting in among the chiefe champions of the Word hath miserably troubled these very good beginnings For looke what weapons they had valiantly vsed in setting foorth the trueth in ouerthrowing the enemies of the Gospel the very same after this strife was risen did they bend one against another So that the happie course of the Gospel that began to flourish is not only hindered but also by factions discords the matter is come to that passe that vnlesse the mighty Right-hand of the Lord do resist the trueth doeth seeme to appaule and decay againe yea and to returne to the former confusion For if we will iudge the matter truely no force hath so much withstand the inlarging of the Gospel no not the deceits and inchantments of the idole of Rome not the crueltie of Princes against the flocke of CHRIST not the troublesome motions of breeders of Sects as this onely rash contention hath done hurt which bringeth to the minds of godly men sorrow to the enemies cause to reioyce and to the weake and vnlearned offence and falling And surely there is no doubt but that our owne wickednesse hath bene the originall of this so great an euil as it hath bene of many other For wee not regarding or rather contemning the light offered vs are iustly thought vnworthy of so great a benefit Which thing also is the cause that albeit many learned good men vnderstand what profit it should be for the Christian common wealth speedily to pacifie this quarrell and to ende the contentions few notwithstanding doe earnestly traueile about this matter And if any haue attempted it it seemeth to fall out as vnluckily taken in hand to the contrary part For my part when I saw no end could be made of strife nor any hope in any one of better sequele I thought best to commit the matter to GOD by prayer and with silence to looke for helpe in season at his hands Yet in this meane space I thought it my part not to neglect a matter of so great waight but after examination had of the chiefe points of this controuersie to bolt out what was trueth and what not and then to determine vpon a sure grounded opinion both by authoritie of holy Scripture and by the vndoubted testimonies of the Fathers aswell to satisfie my selfe as to yeeld a reason thereof to any that should perhaps demand it of mee that the minde should not wauer continually to fro tossed as it were with the contrary violence of winds While I take this worke in hand diligently tread the steps of the old Interpreters me thinketh I perceiue vnlesse my opinion deceiue me that this controuersie is not so intangled nor darke as most men suppose and that these sharp cōtentions haue come rather by mens fault then by the nature of the matter and that the way of Reconciliation shall not bee so hard with men desirous rather of the trueth then of quarrelling Wherefore albeit I took in hand this worke whatsoeuer it be priuately to my selfe yet because among my friends certaine good men and well giuen were so desirous I did not greatly passe to haue it come to the eares eyes of other that if there be herein any profit it may also do them good The cause I haue thought good so to diuide that briefly it may bee brought to three especial points First wil I shew the trueth of the body of CHRIST in the Sacrament to be giuen to the faithful and that these termes Nature and Substance are not to be shunned but that they of old time disputing of the Sacrament vsed them Then will I declare the difference betweene the Lords proper body and that which is in the Sacrament and that the olde Fathers were of that opinion And lastly I will set foorth at large what maner of Body that is which is receiued in the mysterie why it is called by that name after the opinion of the selfe same Fathers Which things once expounded a man may easily iudge of the whole controuersie First it is manifest ynough by the declaration of the Euangelists Matthew Matth. 26. c. Matth. 14. c. Luke 22. c. Marke and Luke that our Lord IESVS CHRIST when he should depart out of this world and leauing the earth should goe vp to the Father did ordeine the Sacrament of his Body and Blood in the presence of his disciples at Supper and so when he had taken the bread he blessed brake it and gaue it to them saying This is my body After the like maner the Cup also saying This Cup is the new Testament in my Blood 1. Corinth 11. Doe this in remembrance of me Paul also writeth to the same effect to the Corinthians in his first Epistle the 11. chapter rehearsing in a maner the very same words Et cap. 10. in the tenth chapter The Cup saith he of blessing which we blesse is it not the partaking of the Blood of Christ The bread which we breake is it not the partaking of the Body of Christ By these words of the Euangelists and the Apostle they of old time were of that opinion that CHRIST our Lord which is Trueth it selfe spake these things truly and did in deed performe those things that he spake so that no place of doubt might any more be left concerning the trueth of the matter Moreouer those words which in the sixt chapter of Iohn Iohn 6. c. the Lord spake My flesh is meat indeed and my blood is drinke indeed c. The bread which I will giue you is my flesh And vnlesse you eate the flesh of the Sonne of man and drinke his Blood c. The Fathers with great accord as well Grecians as Latines doe apply to the Sacrament of Thankesgiuing And that they haue interpreted those places so both in Iohn and the rest of the Euangelists and Paul to the Corinthians the testimonies that follow taken out of the authors themselues Iustin Martir Apol. 2. shal happily proue First Iustin Martyr
borne anew in Christ Hee againe in his oration of the bodie of the Lord Let not man dout but that the chiefe creatures at the becke of power by the presence of Maiestie may be turned into the nature of the Lords bodie Leo Syn. Rom. de consec dist 2. Leo the bishop and the Synode of Rome as is there declared In what darknesse of ignorance in what bodie of slouthfulnes haue they hitherto lyen that they would neither learne by hearing nor know by reading that which is so agreeable in the congregation vvith the confession of all persons that the trueth of the bodie and blood of Christ among the Sacraments of the communion cannot be kept in silence no not of the tongues of Infants because in that mysticall distribution of the spirituall food this is giuen and this is receiued that wee receiuing the strength of this heauenly meat doe become his flesh which was made our flesh Gregor hom Pasch ibidem Gregorie homilia paschali and it is there rehearsed For he is daily eaten and drunke in trueth but yet he remaineth vvhole and one and vnspotted And it is therefore a great mysterie and to be reuerenced with feare because there is one thing to the sight and another to the vnderstanding Euthym. in Matth. cap. 64. Euthymius vpon Matthew cap. 64. Therfore euen as the old Testament had sacrifices and blood so also hath the Nevv namely the bodie and blood of the Lord. For hee said not These be signes of my body but he said These be my body my blood Therfore vvee must not take heed to the nature of those things that bee set before vs but to the vertue of them For euen as aboue nature hee did deifie the flesh that vvas taken of the Virgine if it bee lavvfull to vse this phrase so also doeth hee vnspeakeably change these things into his very liuely bodie and into his very precious blood and into the grace of them Theophil in Matth. cap. 26. Theophilactus vpon Matt. 26. In saying This is my body hee declareth that the bread vvhich is sanctified vpon the Altar is the very body of the Lord and not a figure ansvvering vnto it for he said not This is a figure but This is my body The bread is transformed by an vnspeakable working into the body of Christ albeit it seemes bread to vs that bee weake and abhorre to eate raw flesh especially the flesh of man For that cause truly bread appeareth but it is flesh The same man vpon Marke cap. 14. Idem in Marc. cap. 14. When he had blessed it that is vvhen he had giuen thanks he brake the bread which thing also we do adding thereto prayers This is my body this I say which you take For the bread is not a figure and example onely of the Lords body but it is turned into the very bodie of Christ Damascenus doth also vvrite almost the very same things lib. 4. cap. 14. Damas de fide Orth. lib. 4. cap. 14. The bread and vvine is not a figure of the body and blood of Christ to the right faith for God forbid wee should beleeue so but it is the very deified bodie of the Lord by his owne saying This is my body not a figure of my bodie but my bodie This is my blood not a figure of my blood Many other places also may be brought forth here taken out of the Fathers vvhich agree with the rehearsed by al the vvhich vve may easily perceiue what vvas the opinion of them al asmuch as apperteineth to this part of our diuision namely that the Sacrament of Thankesgiuing is not only a figure of the Lords body but also comprehendeth in it the trueth nature substance of the same For it cannot be a doubt to any man that will read their writings that they oftentimes vsed these termes Truly Naturally Substantially the coniugates of them And although our faith dependeth not vpon men but vpon the word of God yet since they defend their opinion with the authoritie of the Scripture it is very profitable for godly minds desirous of the trueth to cōsider how so many notable men both for godlinesse and learning haue vnderstood the words of the Scripture and with great agreement left their interpretations to their succession neither shall he auoid the blame of rashnesse whosoeuer he be that dare despise so great authoritie Now let vs take in hand our second part Whether they of ancient time haue thought that there is any difference between the body of our Lord which is distributed in the Sacrament and that which was taken of the Virgin mother vvhich ascended into heauen and from thence shall come at his time to Iudgement That is whether the body of Christ bee in the Sacrament of Thankesgiuing according to the proper signification of a mans body or otherwise differing somewhat from a proper body When I speake of a proper body I meane a body properly vnderstand which shall suffice to haue once admonished Then vvhether these termes Trueth Nature Substance ought to be vnderstand after the common sort in this matter or after a more peculiar maner and more fit for the Sacraments Finally whether there be any aequiuocation in these termes or no. For there is not onely heed to bee taken with vvhat words the fathers haue spoken in old time but also what they ment when they so spake And that is not to be proued by our ovvne or other mens inuentions or light coniectures but by the assured testimonies of the Fathers themselues But that wee may haue the easier entrie to this matter wee must perceiue that the body of Christ is called not after one maner vvise in the Scriptures but sundry vvaies First as that bodie as vvas taken vpon him and borne of the Virgin vvhich also rose againe and ascended into heauen of the vvhich this vvas spoken Mee truely shall ye not haue alway And this I leaue the world and go to my Father And this Feele and behold for a spirit hath not flesh and bones as you see me haue Secondarily as the Church is called the body of Christ according to this saying You are Christs body And this And he gaue him to be a head ouer all things to the Church which is his body Thirdly as the Sacrament of the body of Christ is called the body of Christ wherof Christ himselfe said This is my body And Paul The bread which we breake is it not the partaking of the body of Christ And this Making no difference of the Lords bodie Which places be vnderstood of the Sacrament of his body vvhereby it commeth to passe that the bodie of Christ is called properly and vnproperly Properly that bodie taken of the Virgin Vnproperly the Sacrament and the Church That the Church is not properly the bodie of Christ no man doubteth It remaineth that vvee prooue the same of the Sacrament This is especially to bee marked
wheresoeuer it be is visible The same man in his booke Sent. Prosperi Idem in lib. Sent. Prosperi Christ was once offered in himselfe yet is hee daily offered in the Sacrament which is thus to be vnderstood That in the outward shewing foorth of his body in the distinction of all his members very God and very man did but once hang vpon the Crosse offering himselfe a liuely sacrifice to the Father The body which is in the Sacrament hath neither outward shewing forth of the body nor distinction of members but his proper body neuer wanteth his distinction of members Idem in Ps 33. The same man vpon the 33. Psalme And he was caried in his owne hands But my brethren who can vnderstand how this might be done in a man For who can be caried in his owne hands A man may well be caried in other mens hands in his owne hands no man is caried How it may be vnderstond in Dauid himselfe according to the letter we shall not finde but in Christ wee shall finde it For Christ was caried in his owne hands when he commending his owne body said This is my body for that body was caried in his hands and afterward expounding himselfe better he saith And hee was caried in his own hands How was he caried in his owne hands Because when he ment to cōmend that body and blood of his hee tooke into his hands that which the faithfull knew and he caried himselfe after a sort when he said This is my body In saying that body was caried in his hands and he tooke into his handes that which the faithfull knew and he bare himselfe after a sort he doeth declare that this saying is not to be vnderstand simply of one selfe body but that body that did carie was one namely his proper bodie and that which was caried another to say the Sacrament of his body The same man vpon the 98. Psalme Idem in Psal 98. It seemed a hard saying to them when he said Vnlesse a man do eate my flesh hee shall neuer haue euerlasting life They tooke it foolishly imagined of it fleshly and thought that the Lord would haue cut certaine pieces out of his bodie to giue them and they said This is a hard saying They themselues were hard not the saying for if they had not bene hard but humble spirited they would haue said within themselues He speaketh not this without a cause there is may hap a certaine hid Sacrament in it They would haue taried with him meeke spirited not hardned and haue learned of him that which those that remained did learne when they were gone For when his Twelue disciples abode with him after their departure they seemed to bewaile to him the death of them because they were offended at his wordes and gone backe But he instructed them said vnto them It is the Spirit that quickeneth for the flesh profiteth nothing The words that I haue spoken to you are Spirit and life Vnderstand you that spiritually which I haue spoken to you You shall not eate this bodie which you see neither shall you drinke the blood which they shall shed that crucifie me I haue commended to you a certaine Sacrament If it be spiritually vnderstood it will giue you life Although of necessitie it must be ministred visiblie yet must it bee vnuisibly vnderstood where hee saith Not this bodie which you see c. And I haue commended a certaine Sacrament vnto you hee maketh a plaine distinction betweene the two bodies whereof one is properly his body the other the Sacrament of his body Idem de doct Christ. lib. 3. The same man De doctrina Christiana lib 3. Vnlesse you eate the flesh of the Sonne of man and drinke his blood yee shall haue no life in you Hee seemeth to command a hainous and wicked thing therefore it is a figure commanding that wee must communicate with the passion of the Lord sweetly and profitably lay vp in remembrance that his flesh was crucified and wounded for vs. If we following the letter do vnderstand it as the words doe properly sound Hee seemeth saith he to command a hainous thing therefore hee saith it is a figuratiue speach and ought not to be vnderstood of the eating of his proper body but of the Sacrament of his body which is after a spirituall sort the body of Christ Idem ad Bonifac Epist. 23. The same man to Boniface in the 23. Epistle For so wee speake as when Easter draweth nie wee say To morrow or the day after is the passion of Christ whereas indeed he suffered so many yeeres before and that passion hath not at all bene made but once For vpon very Easter day we say This day the Lord rose againe whereas so many yeres are past since he rose againe Why is none so foolish to reproue vs say we lie in so saying but because we call these dayes according to the similitude of those in which these things were done so that it is called the same day which is not the same but by the course of time is like that and it is said to bee done that day for the ministring of the Sacrament which was not done that day but long before Was not Christ once offered in himselfe and yet in the Sacrament not onely at all the solemnities of Easter but euery day he is offered to the people And hee lieth not that being asked the question doeth 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 likenesse they take the names oftentimes also of the things themselues Euen as therefore after a certaine sort the Sacrament of the body of Christ is the body of Christ and the sacrament of the blood of Christ is the blood of Christ so also the sacrament of faith is faith We see also in this place that the proper body of Christ which was once offered is discerned from that sacrament which is daily offered and after a sort is the body The same S. Augustin Idem de consecrat dist 2. as it is to be found De consecrat dist 2. Whether is this mysticall sacrament of the cup vnder a figure or vnder the trueth The trueth saith My flesh is verily meat and my blood is verily drinke else how shall it be a great matter The bread which I will giue is my flesh for the life of the world vnlesse it be very flesh in deed But because it is not lawfull to deuoure Christ with teeth the Lords will was that this bread and wine should be made potentially in a mysterie his flesh and blood verily by the consecration of the holy Ghost and should be daily offered mysticallie for the life of the world That euen as very flesh was made of the Virgin by the holy Ghost without the company of man so also by the same through
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
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
see him but maiest touch him and haue him in thee Chrysostom doth here command vs to beleeue Christ vvhen he saith This is my body but to behold it with the eyes of vnderstanding For he saith that neither any sensible or bodily thing is giuen in the sacraments but by those things that be sensible the very gifts to be vnderstood and incorporall are giuen vs and that not onely in Baptisme but also in the Supper of the Lord. But if Christ do giue vs himselfe in his Supper and yet no bodily thing is giuen for he saith that the gifts be incorporall It is manifest that Chrysostome doth agree with the rest of the Fathers that Christ is present in the vse of the sacrament by grace and vertue of his body And although this Author doe vse in some places deuout Hyperbolicall speeches disputing of this sacrament which thing he hath also done here when hee affirmeth that Christ is set before vs not only to be seene but also to be touched yet an indifferent reader may easily perceiue by this place and some other Theodoritus Dial. 1. what was his right opinion of this matter The very same thing doth Theodoritus plainely teach in his first Dialogue in this wise Ortho. Our Sauiour himselfe chaunged the names and gaue the name of the figure to his bodie and the name of his bodie to the figure Sodal Thou saiest true but I would learne the cause of this change of names Ortho. The cause is plaine to them that bee instructed in the heauenly mysteries for his will was that they which partake the heauenly mysteries should giue no heed to the nature of the thinges which bee seene but by the change of names they should beleeue the alteration that is made by grace for he which before had called his naturall body meat and bread and againe calleth himselfe a Vine the same hath honoured the figures which be seene with the title of his bodie and blood not altering the nature but ioyning grace to the nature Nothing can bee spoken more plainely then Theodoritus doth here expounde how bread is the body of Christ that is to say because the nature of bread remaineth and yet by grace is made his bodie in that grace is ioyned to the nature of the bread The same man Dial. 2. Idem Dial. 2. For neither doe the mysticall signes after the sanctification depart from their proper nature for they tarie in their former substance shape and forme and may bee seene and touched euen as before but they be vnderstood to be the things that they bee made and so beleeued and worshipped as though they were the same which they be beleeued He said before that the nature of the signes did remaine but that there was a change made by grace that the nature was not changed but that grace was ioyned Here doth he plainely say that the substance fashion and forme of the outward figures bee the same after sanctification that they were but yet they be made other things to our vnderstanding and faith that is to say by grace as he taught vs before singing al one song with Chrisostome That no sensible or corporate thing is here giuen but that they bee things intelligible and incorporate which be giuen by grace and with vertue Euthymius in Matth. cap. 64. Hereunto appertaine the words of Euthymius vpon Matthew chap. 64. Therefore euen as the olde Testament had sacrifices and blood so hath the new also namely the body and blood of the Lord for hee saide not These bee signes of my body but These bee my body my blood Therfore we must not take heed to the nature of those things which bee set before vs but to the vertue of them For euen as aboue nature hee deified the flesh that was taken of the Virgin if it bee lawful to vse this phrase so also doth he vnspeakeably change these things into his verie liuely body and into his verie precious blood and into the grace of them In that hee saith Wee may not regard the nature of those things that be set before vs he teacheth that the nature of the bread remaineth and in that hee addeth But to the vertue of them hee sheweth that by vertue they be the body of Christ and not by any carnall meanes Finallie he addeth by interpretation And into the grace of them that hee might exclude carnall imaginations Leo Synod Ro. de con dist 2. Leo and the Synode of Rome de consecrat Dist 2. doe not differ from these for thus bee the words Because in that mysticall distribution of spirituall food this is giuen and this is receiued that wee receiuing the vertue of this heauenly meate may become his flesh which was made our flesh You haue almost the very words which Emissenus and Chrysostome vsed as we rehearsed before The distribution of the heauenly food the vertue of the heauenly meate receiued and that so we become his flesh What other thing is this then that wee be ioyned with his flesh by grace and vertue For how can we otherwise be channed into his flesh To this tendeth also the saying of Hilary there brought in among other Hilarius For the visible quantitie is not to be esteemed in this mysterie but the vertue of the spirituall sacrament Moreouer Theophylactus which is counted as it were a certaine follower and interpreter of Chrysostome doth affirme this most plainely as we haue aboue more fully set foorth out of the which I will repeate a few thinges here the rest Reader thou maist thy selfe take out of him For both he taketh vtterly away carnal imaginations and affirmeth that the words of this mysterie are spiritually to be vnderstood as those which haue no things carnall but bring euerlasting life and he sheweth the manner and way how to vnderstand them writing in this wise And how saith he is not flesh seene O man Thoph in Mar. cap. 14. this is done for our infirmitie for insomuch as the bread and wine be of those things which we be acquainted withall we abhorre them not but if we should see blood and flesh set before vs we could not abide it but should abhorre it Therefore God of his mercie fauoring our frailtie retaineth still the forme of bread wine but he changeth the creatures into the power of flesh and blood The same man in Ioan. cap 6. vpon these words Idem in Ioan. cap. 6. This is a hard saying who can away withall c. See their follie for their dutie had been to haue asked learned those thinges whereof they were ignorant but they started backe and did construe nothing spiritually but all things as they outwardly appeared For when they heard of flesh they thought hee would compell them to be deuourers of flesh and blood But because wee vnderstand it spiritually neither wee be deuourers of flesh and yet we be sanctified by such meat The opinion of Theophylactus is certaine that
for but do consecrat them for a pompe farre off from Gods word and yet notwithstanding doe thrust them to the simple people in stead of sacraments For although they be ministred orderly and according to their lavvfull vse yet when that vse and doing of their proper office doeth cease they retaine no longer neither the name nor vertue of sacraments which thing the old custome of the church doeth proue For when the Communion was ended men did eat their common supper and spent together in the Church those things that remained of the sacraments as Hierom doth witnesse vpon the 1. Cor. cap. 11. Hlerom in 1. Cor. cap. 11. And partly those things that remained vnspent vvere streightway cast in the fire Hesych in Leui. lib. 2. cap. 8. as Hesychius teacheth In Leuit lib. 2. cap. 8. whereof neither was lawfull to be done vnlesse they had ceased to be sacraments Wherefore neither is that doubt of them that receiue it vnvvorthily of any force to subuert this opinion which we haue set forth but that neuerthelesse remaineth safe and vnhurt and worthily to be imbraced of men desirous of trueth and concord First because the dignitie due honour of the sacraments is not hurt but remaineth whole and vnblemished whilest we confesse both the trueth of his body and the nature and substance of the same to be receiued of the faithfull together with outward signes which thing the ancient Fathers do testifie to be done Againe if we receiue that distinction which the same Fathers diligently obserued betvveene that proper assumpt body of the Lord or that he tooke vpon him and this figuratiue body or sacrament of his body there is no offence committed against the rule of our faith which by no meanes is to be wronged since that we attribute to either body their due For we say that his proper and assumpt body is in a place and limitted within the space of a place for the maner of his true body as Augustine saith As the true maner of humane nature requireth and the true beleeuing fathers against Marcion Eutyches and other heretikes do stoutly affirme Which thing they that deny and appoint that body to be euery where doe by that meanes deny the true nature of his body and fall into the errors and heresies of them And yet there is no let but the trueth of his mysticall body because it is a spirituall and diuine matter is as largely spread present as the celebration of the sacrament is spread according to the opinion of the same true beleeuing Fathers Furthermore no absurdities follow this doctrine as very many doe insue both that grosse Transubstantiation also that carnal coupling with the bread namely that mise beasts desperate men doe gnaw chew or swallow that precious body of the Lord which was taken of the Virgine whereas it is lawfull for no man to eat of that body no not for a godly man as Hierom witnesseth Beside this is no doubtfull doctrine nor hard to be perceiued but open and very cleare as farre as the nature of the mysteries do permit And albeit this controuersie doth otherwise seeme to many intricate and like a maze this exposition is easie no darkenes in it no wordes of the Scriptures nor testimony of the Fathers be against it but all they do agree friendly accord Adde hereunto that this maner of handling this matter is old constantly deliuered to vs frō the ancient Fathers not new sprung nor at this time first inuented as the matter it selfe declareth therefore it maketh them more friendly to obtaine the peace and tranquility of the Church since that all men may vnderstand that it is no new opinion made out of our owne heads but the ancient opinion of the true beleeuing Fathers called to memory againe especially since it is of such sort as can iustly offend no part but moue exhort all men to be content There be some that take in ill part that the sacrament of Thankesgiuing is called a signe or figure as though it were a bare signe or vaine figure Here they heare that it is not only a signe but the thing it selfe not onely a figure but also the trueth Not being contented herewith they vrge the Fathers they require the nature of his body in the sacrament Here also they do heare that the presence of his nature is taught and that there is a naturall participation Yet they goe further and command vs to confesse a substance of his body They see also that the substance is by vs affirmed to be present and that our communion with Christ naturally and if I may so say substantially is here set out but yet that these termes ought to bee vnderstood not as Philosophers but as Diuines vse to speake Neither would wee striue so much about that terme of Transubstantiation albeit it be barbarous nothing necessary if so be they would interpret it to be such a change of substance as the ancient Fathers acknowledged that is to say a sacramentall alteration such also as is made in a creature that is regenerat by Baptisme which is made a new man and a new creature and such also as is made when wee be turned into the flesh of Christ which examples the ancient Fathers vsed We do not so much eschew the termes themselues although there is also respect to be had of them but we require the significatiō of them which the Fathers themselues taught and earnestly demaund And onely that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say the deuouring of flesh which by no meanes they allow but condemne as foolish and wicked we reiect as farre off from the Scriptures and farre from the interpretation of the Fathers and finally directly striuing with the true faith and we iudge that a spiritual meaning is necessary in the eating of this flesh follovving therein Christ himselfe the Author and the consent of the best allowed interpreters that we haue Surely it is a marueilous matter to see hovv in other controuersies we be Aristotle men and oftentimes take hold of distinctions more curious then necessary and in this disputation of Sacraments we admit no difference we allow no equiuocation although both the nature of the thing requireth it and the authoritie of the old writers doe as it were point vs to it with a finger and seeing that neither the Scriptures nor the holy Fathers do speake of the diuine mysteries after a naturall sort but after an high and diuine maner as becommeth men that treat of diuine matters and inspired with God comparing spiritual things with spirituall things Againe if there be any man that thinketh that there is here too much attributed to the elements it is not so but their due reuerence is giuen to the outward signes for the holy vse of them But the invvard povver which commeth by the force of the word of God is onely that which the mind of the faithfull doth respect which sanctifieth the body and the minde of him that vseth it But if there be any that require a miracle for some of the Fathers called the sacrament of Thankesgiuing a notable miracle surely it is no lesse to be marueiled at that the bread and wine being earthly creatures and ordeined to feed the body onely doe possesse that force in them and so mighty an efficacie by the vertue of the mystical benediction that they cleanse nourish sanctifie and prepare to immortalitie both minds and bodies so that they make vs members of Christ and one body with him Yea this miracle hath more weight more dignitie greater profit and more agreeable to the maner of the mysteries then any grosse Transubstantiation or naturall and humane flesh-eating can comprehend Wherefore the seeds of contention and discord bee now taken away and there remaineth no cause why but the Churches of Christ especially those that professe the desire of the Gospel may agree in one with quiet minds and coupled affections which now disagree among themselues with bitter hatred These things my brethren I haue thought meet to gather together touching this controuersie full of thornes as it seemed to many surely at the first not with this intent to set it abroad in print but to haue some certaintie whereto I may leane in a matter so full of controuersie and yeeld a reason of my opinion But now that me thinketh I haue taken some fruit of this worke vvhateuer it bee I am not vnwilling if it may bring any profit to others also This I know in my owne conscience that I haue sought for no other thing in this Treatie but godly and modestly to profit my selfe and others I beseech the GOD and Father of our Lord IESVS CHRIST to remooue from the mindes of Pastours Doctours and Ministers of the Church the greatest confusion of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is desire to striue and rule and dispose their mindes to peace and brotherly concord in Christ that they may not abuse this notable bond of loue deliuered and commended by the Lord himselfe to his Church wresting it to the nourishing of contentions and factions And vouchsafe to inspire with his Spirit the hearts of Princes and Magistrates that they may aboue all things regard what doeth most become the rule committed to their charge and aduance Gods glory and not respect vvhat may grovv to their coffers by this troublesome time with the cruell vexation of their Subiects and common calamitie of their Common-weales