is naturally in none but such as receiue that sacrament and that none liue naturally according to the fleshe by Christ but they that receiue the communion which is false Therefore he meaneth that Christs flesh is truely vnited to vs by vertue of his spirit which is testified in the sacrament and not that the sacrament receiued is the onelie meane but the seale of our faith which apprehēdeth the working of Gods spirit in this merueilous coniunction aboue the reach of mans reason Sand. But Hilarie saith By the Sacrament of fleshe and bloud the proprietie of natural communiō is granted Fulke We say and beleeue the same but not onely by the sacrament of the supper but without it also Sand. And againe by the same tarying carnally to wit in truth of flesh in vs. Fulke But yet after a spiritual manner according to which 〈◊〉 being once entred into vs hee neuer departeth from vs as in the popish sense he doth when the shapes of bread and wine are corrupted Sand. Laste of all the mysterie of true and naturall vnitie is to be preached in eo nobis corporaliter inseparabiliter vnitis We being vnited in him corporally and inseparably Fulke This cannot be restrained to the supper seeing he is corporally and inseparablie vnited to all his members of which manie neuer receiued the communion And that which you teach men to receiue in the communion is not vnseparablie vnited to them for it departeth as soone as the breade and wine by heat of the stomake are putrified according to all your schoolemens opinions Wherefore there is no cause why Maister Iewell shoulde dissemble this point which maketh wholy against your vnderstanding of Christ present naturally corpo 〈…〉 lly really c. Iew. Those wordes that Christ corporally earnally and naturally is within vs in their owne rigor seeme verie hard Sand. They must needes seeme hard to him that beleeueth not Fulk Master Iewel beleeueth them in such sense as they were spoken ment by Hilarie not as you wrest them Iew. Hilarius said we are one with God the father the sonne not only by adoption or consent of mind but also by nature which according to the letter cannot be true Sand. It is a most impudent lie forged vpon S. Hilarie that we are one with God the father by nature or with God the sonne in his diuine nature Fulk You are mad through malice no man chargeth S. Hilarie but with the phrase of speech by which it is manifest he tooke the wordes nature naturally otherwise then you as appeareth euen by that his generall rule Qui per eandem c. Those that by the same thing are one they are one by nature and not by will onely Iew. The fathers haue bene faine to expound and to mollifie such violent and excessiue kindes of speach Sand. Now you shew your self in your colors you think the fathers do not speake wel for violent speaches bee no good speaches excessiue speaches be not literally true Fulk Sometime the fathers speake neither well nor truely But these violent and excessiue speaches are well inough and good speaches if they bee well and rightly vnderstood And what if hyperbolicall speaches bee not literally true are they therefore false in the right meaning of the speakers Metaphors be not literally true wil you therfore say that whatsoeuer is spoken by a Metaphor is spoken vntruely This paltrie is but to mocke selye vnlearned Papistes of whom you haue exhibition for such as knowe what figures of Rhetorike meane woulde thinke you worthie to weare a cockescombe thus to dispute of true and false out of Rhetoricall figures more then of manna literally Sand. Master Iewel is mad he is blinde full of extreme malice Fulk Railing in steede of wordes proouing that Nyssen speaketh of the sacrament or of Christs naturall dwelling in vs. Iew. The purpose of Gregorie Nyssen was onelie to speake of Christes birth Sand. His purpose was to speak of manna which did both signifie the birth of Christ and the sacrament of the altar Fulk What word haue you to prooue that he spake of it as it doth signifie the sacrament of the altar Iew. In like manner of speach Saint Hierome saith The wheat whereof the heauenly bread is made is that of which our Lorde saide my fleshe is meat in deede Sand. The speach of S. Hierome is of the sacrament therefore the speach of Nyssenus which you confesse to be like Fulk It is not like in scope and purpose but in the phrase speaking of wheate Iew. And to this purpose saith Amphilochius vnlesse Christ had bene borne carnally thou haddest not beene borne spiritually Sand. I knowe not to what purpose hee speaketh it but that Christes birth is necessarie to our saluation and because if that birth had not gone before we could not haue eaten that bodie in the sacrament Fulk You might haue inferred eating spiritually a◠well as borne spiritually Iew. As Nyssen saith Christ is made our bread so he saith he becommeth strong meat vnto the perfecte herbes vnto the weake c. Sand. He may be bread herbes and milke in the sacrament and without it but he is bread hearbs and milke to vs in our mouthes as manna was to the Iewes onely in the sacrament Fulk Where haue you in Nyssen your But he is c. in our mouth Is he any of this bodily Iewell Gregorie Nyssen holdeth that wee receiue Christes bodie otherwise then in the Sacrament for hee saith whoso hath aboundantly drunke of the Apostles springs hath alreadie receiued whole Christ. Sander You misse of your proofe you should proue that he receiueth Christs bodie you proue that he receiueth Christ. Gregorie spake of his diuine nature which may be receiued in our heart yet not his body in our bodie Fulke I pray you sir is not whole Christ both the diuinitie the humanitie Sander If the eating of Christ proue his birth it wil follow that as he is borne really so much more hee is eaten really if hee were only eaten by faith thence we could conclude no more but a birth by faith Fulke You may as well conclude if he be eaten only vnder the forme of breade he was borne onely vnder the form of bread such strength is an D. Hardings argumēt CAP. XXIIII Sander That M. Iewel hath not well answered the places of S. Cyrillus Harding Cyrillus saith when the mystical blessing is become to be in vs doth it not cause Christ to dwell in vs corporally by receiuing of Christs body in the communion The same thing he saith in diuerse other places Iewel Cyrillus expoundeth himself natural vnion is nothing else but a true vnion Wee are by nature the children of anger that is in deede truely Sander He saith not it is nothing else but ss naturalē If wee call it a naturall vnion wee shall call it a true vnion Fulke M. Iewel saith not generally that naturall is nothing but
Gardener others challenge Theodoret Gelasius Againe he sayth The fathers are against the Protestants because they excuse Hilarie Chrysost. Cyrill by the figure of Hyperbole which is a Rhetoricall lye but in deede this argument is a lewde lye of one which knoweth neither Logike nor Rhetorike but like a young smatterer or a sophisticall cauiller For the figure of Hyperbole is not a lye more then any other figure of Rhetorike in the true vnderstanding thereof whereas after wrong vnderstanding euen that which is spoken without all figure is false and vntrue Finally whereas he chargeth vs to denye the workes of the auncient writers Dionysius Ignatius Polycarpus Abdias c. that is a lowde lye shadowed neither with Rhetorike nor reason for we denye not the workes of those fathers but we refuse counterfeit workes falsely ascribed to them which thing if we proue not by manifest demonstration we require no credit As for that which he cauilleth against master Nowel I omitte as being confuted by master Nowel him selfe But where he sayeth the scriptures woulde neuer abide him that should saye This is not my body I answere we neuer say This is not Christes body after any manner but this is not his body after a grosse carnall or naturall maner and that saying the scripture will abide euen as well as this The rocke was not Christ naturally substantially or essentially although the scripture saye The rocke was Christ. Or this Christ was not a vine properly naturally or substantially notwithstanding that he sayeth I am a verie or true vine The prowde bragge which Sander maketh that popish Catholikes lacke no scripture for any of their assertions how true it is let all men iudge seing that for many things they confesse they haue nothing to shewe but tradition vnwritten Likewise how aptly in this controuersie of the supper he hath examined the wordes of Christes supper noted the circumstances of thinges done and saide there conferred the scriptures of both the testaments and ioyned the fathers of the first sixe hundred yeres And yet he fauoureth him selfe so much in his doing that hee boldly affirmeth vs to haue no helpe of those things For scriptures we cannot conferre to make the wordes of the supper plaine because Doing and the words therof are more playne then any other place of scripture concerning it as the passion of Christ is more playne then the lawe and Prophets c. If this were true the Apostles labored in vayne to proue the passion of Christ out of the lawe and the Prophets and the rest of the writings of the Apostles are needlesse and vncertayne instruction if the historye of the passion doth teach all the doctrine that is necessary to be knowen concerning it But it is a clarkly conclusion of Sander That if the words of the supper be figuratiue none other can be playne as though figuratiue speaches cannot be playne when they are vsed for playnesse sake of them that knowe how to vse them And because Sander chargeth vs Tell me masters c I say likewise Tell me masters Are these wordes recorded to be spoken in the institution action of the supper This is the new Testament in my bloud Tell me I say are these the verie words which Christ then spake or the interpretation of them If they be the very words which of you wil say they are not figaratiue If they be the interpretation then are they more cleere plaine then those words which he vttered This is my bloude Now whether the iudgement of the primitiue Church for the first 600. yeares maketh for vs as it hath in many treatises so in this that followeth it shal be shewed sufficiently Last of all it wil appeare both by the scriptures and testimonie of the fathers that the iudgemēt of the externall senses or naturall reason was not the first argument that might moue thē that first departed from antichristianitie to the ancient true vnderstāding of the mysteries of Christ in his supper Of the almightie power of Christ we doubt no more then of his will reueiled in scriptures in which seeing we learne that Christ concerning his humanitie was made like vs in all things except sin and that our bodies after the resurrection shal be made like to his glorious body Heb. 2 ver 17 Phil. 3. 21 which seeing it cannot stand with transubstantiation wee may not reasō of his power so that we should ouerthrow his wil. For he is almightie to do whatsoeuer he will not willing to do whatsoeuer he can But of the whole matter we shal intreate more at large as occasiō is giuen in the bookes following CAP. II. Certaine notes about the vse and translation of holy scripture to be remembred of him that shall read this booke Sander prosessing that he followeth most the vulgar Latine translation and lest the English Bible because it almost neuer translateth any text well whereof any cōtrouersie is in these our dayes taketh in hand to proue many falsifications and wrong translations in the onely matter of the sacrament of Christes bodye and bloud The first is Iohn the 6. ver 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Operamini cibum permanentem The true English were worke the meate which carieth The English bible turneth Operamini labor for We labor saith he for that which we seeke and 〈◊〉 not we worke that stuffe which is present with vs. This corruption the Sacramentaries haue vsed because they doe not beleeue the meate which taryeth to be made really present so that we may worke it by faith and bodie This finall cause is falsely alledged for we beleeue the meate that tarieth vnto eternall life to be made really present by faith to them that receiue the sacrament worthily Contrariewise the papistes holde that the same meate is receiued where it taryeth not vnto etetnall life namely in the wicked And concerning the corruption pretended it is false which Sander saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth alwayes to worke that which is present and not to labour or seeke for that which is absent for saint Paul writeth 2. Thessa. 3. ver 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si quis non vult operar◠If any man will not labour neither let him eate Euery man cannot worke that stuffe which is present as in Sanders example of a Carpenter working a peece of tymber therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to labour generally either in seeking that which is absent or in working that which is present Wherefore this is a doltish distinction of doctor Sander and a manifest corruption of the text by leauing out such words as shewe the vanitie of this cauill and ouerthrowe the difference of this distinction For the wordes of Christ are these speaking to the Iewes which sought him being absent not because they sawe his miracles but because they had beene filled with his breade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labor ye not for the meate which perisheth but for the
and in him as it were againe begonne and renewed And cannot this be done except the body of Christ do really conteine all things by your surmised reuolt for I dare not vnderstand you siguratiuely seeing you abhorre figures in this matter of the supper nor Hyberbolically for that you count no better then a rhetoricall lye Wherefore if these things be really conteined as you say I thinke it small for the worship of Christes banket whose excellencie I take to be so great that it conteineth not these grosse meates of the body but an heauenly refreshing of the soule And that will the olde fathers whome you cite for your cookery plainly testifie with me First Cyprian de Coen Dom. Vident haec sacramenta c. The poore in spirite see these sacraments and contenting themselues with this one dish they despise all the delicats of this world and possessing Christ they disdaine to possesse any stuffe of this worlde Beholde Cyprian sayeth nor that this dish conteineth al foules fishes sauces spices c. but that al these are despised of them that are partakers of this dish Againe speaking of the wicked Et a secretis diuinis omnium intra se continentibus summam diffugiunt recedunt c. They fly and depart from the diuine secrets which conteine within them selues the briefe or summe of all mysteries He saith not they containe meates and drinkes syropes and confections but the summe of al mysteries or heauenly diuine treasures But saith Sander when saint Cyprian saith intra se within them he meaneth within the compasse or formes of breade and wine for these onely are the thinges that we can poynt vnto within or without Belike he will teach vs newe Grammar and newe Latine also For in our old Latine and Grammar we learned that sui and suus were reciproca but Sander will teach vs that se signifieth the compasse or formes of breade and wine Or if the worde se signifie themselues as it was wont to doe Sander wil teach vs that the compasse or formes of bread and wine are the diuine secrets themselues For Cyprian saith that the diuine secrets within themselues containe the summe of al mysteries But marke his reason and you wil thinke that an Oxe hath lowed it out rather then a man spoken it The compasse or formes of bread are the onely things that we can poynt vnto within or without for other meat drinke we see not quoth he He will haue nothing but that he can point vnto with his hand and see with his bodily eye Whereas diuine secretes whereof Cyprian speaketh can neither be seene with the eye nor poynted at with the finger but onely be vnderstoode by faith in them to whom God hath reueiled them His next witnesse is Chrysostome in 1. Cor. Hom. 24 Quando corpus Christi c. When the body of Christ is set before thee say with thy selfe For this bodies sake I am no more earth and ashes For this I hope to receiue heauen and the good thinges which are in heauen immortall life the seate of Angels the companie of Christ. The very table is the strength of our soule the bonde of trust the foundation our hope saluation life If wee goe hence pure with this sacrifice with most great confidence we shall ascende to the holy porch or entrie as it were compassed rounde about with golden garments But what rehearse I thinges to come whiles we are in this life this mysterie causeth that the earth is heauen to vs. Whatsoeuer Chrysostome saith here we acknowledge to be true as he did meane it but nothing he saith for Master Sanders reuolution and as little for the carnall manner of presence or eating of Christes body For euen as we are no more earth and asshes as earth is made heauen which is after a spiritual manner by fayth and yet truly and vndoubtedlye so is the body of Christ present eaten at the table According to which meaning he saith in the same homily QuemadmoduÌ„ enim corpus illud vnituÌ„ est Christo ita nos per hunc panem vnione coniungimur For euen as that body is vaited to Christ so we also by this bread are joyned in an vnion Note heere that body this bread to be diuerse thinges in naturall substance againe our coniunction to be by the bread mystically for naturally and substantially wee are not ioyned one to another but in an heauenly kinde of vnion we are made one bodye of Christ and members one of another And this is not an emptye dish of faith as Sander calleth it but a full mysterie of saluation And although faith shall cease when we haue the full fruition of Gods promises in heauen yet doth Sander both absurdly and vnfaithfully gather therof an opposition of faith and trueth wheras faith hath thereof the name in Hebrue because it is grounded vpon truth But what meaneth he by truth that which he preferreth aboue the receiuing by faith Namely the carnall manner of receiuing Christes body which hee holdeth the wicked may doe to their damnation A worthy truth in respect of which saith is counted litle worth as an empty dish which yet by their owne doctrine must make their trueth effectuall to saluation But see I pray you howe cunningly he reasoneth of the finall cause Christ tooke flesh saith he that our bodies might haue a banket made to them as the soules of the faithfull neuer lacked God whom they might feede on by faith and spirit By which reason the godly of the old testament before Christes incarnation were but halfe nourished namely in soules onely and not in bodyes if Christes flesh bee not a meat otherwise then receiued into the body after the Popishe meaning Yet he supposeth that Cyrillus fauoureth this argument In Ioan. lib. 4. Cap. 14. Oporiuiâ— enim certâ— vt non solùm anima per spiritum sanctum in beatam vitam ascenderet verâ—netiam vt rude atque terrestre hoc corpus cognato sibi gustâ— tactu cibo ad immortalitatem reduceretur For it behoued truely that not onely the soule shoulde ascend by the holie Ghost into the blessed life but also that this rude and earthly bodic shoulde be brought to immortalitie by tasting touching and by meate which were of alliance with vs. Cyrill meaneth of the outwarde element by which our faith being instructed as our bodies are fedde so we are taught that the whole man is nourished to immortalitie Therefore he saith immediatly after in the same place Nâ—â— putet ex tarditate mentis suae Iudaeus inaudita nobis excogitata esse mysteria videbit enim si attentiùs quaerit hoc ipsum à Mosâ— temporibus per figuram semper factitatum suisse Quid enim maiores corum ab ira Aegyptiorum liberauit quando mors in primogenita Aegyptiorum saeâ—iebat nónne palà m est quia diuina institutione perdocti agni carnes manducauerunt postes ac superliminaria sanguine perunxerunt
now let vs see what fault he findeth with our saying we say the truth saith he but not all the trueth For this had bene somewhat worth before the incarnation of Christ wheÌ„ Christ was eaten only by faith but since his incarnation he giueth vs an other kind of truth theÌ„ euer he gaue to theÌ„ So faith M. S. But S. Paul saith our fathers did al eate the same spiritual meate that we do and drink the same spiritual cuppe that we do for they dranke of the rocke which rocke was Christ as substantially as the bread and wine are his body bloud vnto vs. 1. Cor. 10. But S. saith our eating lacketh some truth because the whol maÌ„ is not fed I answere that is no cause for we hold that the whole man is fed with Christ to be saued both body soule For wher he â—â—ith that faith seedeth but the soule it is false for God by faith feedeth both bodie and soule vnto eternal life But this is Sanders error that he thinketh Christ cannot feede our bodies by faith except he thrust his body in at our mouthes He might likewise say that in baptisme we are but halfe regenerated in soule onely because the holy ghost is not powred ouer our bodies yet we beleue that we are washed regenerated wholy both in body and soule so that our bodies by baptisme are engraffed into the death burial resurrection of Christ. Rom. 6 and so we beleeue that by eating of this bread drinking of this cuppe of the Lord worthily our whole man is fed after a spirituall manner with the quickning flesh and bloude of our sauiour Christ vnto euerlasting life And wheras Leo saith That is taken by the mouth which is beleeued by faith he meaneth none othewise then when the scripture saith that baptisme is the lauer of regeneration and when we confesse that the body of Christ is eaten when we meane the sacrameÌ„t therof is eaten bodily In which sense the same Leo writeth Epistel 10. ad Plaui against the heresie of Eutyches Videat que 〈◊〉 transixa dauis pependerit in crucis ligno aperto per militis lanceam latere crucifixi intelligat vnde saÌ„gnis aqua esfluxerint ut ceclesia Dei lauacro rigaretur poculo Let him see what nature being striken through with nayles hath hanged on the woode of the crosse and when the side of him that was crucified was opened let him vnderstand from whence that blood water flowed that the church of god might be moistened both by a lauer by a cupp By these words he sheweth that the bloud in the cuppe is none otherwise the bloud of Christ theÌ„ the water of baptisme is the water that issued out of his side which is far from the popish vnderstanding As for the often eating drinking recorded in the scriptures in the sacrifices Manna the rocke water the Paschal lambe the shewbread c which SaÌ„der wold haue to be but figures of the bodily eating of Christs flesh I answere they were sacraments of the spiritual norishmeÌ„t of the faithful appointed for that time as this supper is appropriated to our time and not because the bodily eating of the forbidden fruit could not otherwise be purged from vs but by bodily eating of Christs flesh as he assurmeth The sinne of Adam was not in eating but in eating disobediently so that eating of it selfe was no fault nor any poyson was in the nature of the fruite that was eaten as Sander dreameth but disobedience was the sin of Adam which by the obedience of Christ is done awaye as S. Paul teacheth Rom. 5. ver 19. As by the disobedience of one man many were made sinners so by the obedience of one man many shall be made righteous Neither doth Cyprian saye otherwise although he allude to the tasting of the forbidden fruite De Coen Dom. Bibimus c We drinke of the bloud of Christ himselfe commanding being partakers of eternall life with him and by him abhorring the sinnes of naturall lust as vnpure bloud granting our selues by tast of sinne to haue ben depriued from blessednes and condemned except the mercy of Christ had brought vs againe vnto fellowship of eternal life by his bloud Although Cyprian here allude vnto the acte in which disobedience was committed yet in the end he sheweth that by the obedience of Christe shedding his bloud for vs we are restored into the fauor of God and not by actuall drinking of the naturall bloud of Christ into our bodyes Neither doth Prosper Aquitanicus thinke otherwise Cont. Collat Liberum ergo arbitrium c. Free will therfore that is the voluntary appetite of the thing that pleased it selfe after it had lothed the vse of the good thinges which it had receiued and the aydes of his owne happines waxing of such account with it bent his impotent greedines vnto the experience of disobedience dranke the poyson of all vices and drouned the whole nature of man with the dronkennes of his intemperance Thence it commeth that before the eating of the same flesh of the sonne of man and drinking his bloud he digest that deadly surset he fayleth in memory erreth in iudgment wauereth in going neither is he by any meanes meet to chuse and desire that good thing wherof he depryued himself of his owne accord This eating and drinking cannot be vnderstood of eating and drinking the Sacrament for the will of man must be prepared both to chuse and desire that good from which man is fallen before euer he be admitted to the Lordes table as euery Papist will confesse What impudencie then is it vpon shadowe of some allusion to drawe the ancient Doctors sayings so contrary to their meaning But Sander seeing the shamefull absurditie that followeth of this his imagined reall eatinge of Christes fleshe to satisfie for the reall eating of Adams aple for so he calleth it saith it is no more needfull that euery maÌ„ should eate the body of Christ in his own person then that euerye one should eate of the aple to make them guilty but it is absolutely needful saith he that some â—r other eate it as really as euer the apple was eaten that all the rest who by baptisme enter into the same body may be one perfectly with Christ whiles they are one mystically with theÌ„ who really eate the substance of Christes flesh being the substance of our true sacrifice truly rosted vpon the crosse This shift of descant then will not serue the fathers of the old testament which were not baptised verily as the Papistes holde but in figure only Secondly if any such real eating were necessary it were not to be fulfilled by any but by our sauiour Christ for what soeuer the transgression of Adam was who being but one made al guilty of damnation that was to be satisfied by the iustification of one man which was Christ sufficient for all men vnto iustification of life Rom. 5. ver 18. Last
be the worthier of the two but also the chiefe of many Sacramentes The authority of Dionysius which he voucheth as though it were without controuersie of antiquitie hath often bene disproued to be without the compase of the sixe hundreth yeares seing neither Eusebius nor Hierom nor Germadius in their seueral times did euer heare of any such bookes of Dionysius the Arâ—opagite S. Paules disciple But where the Apologie confesseth the Lordes supper to be a Sacrament a signe and an euident token of the bodie of Christ Sander saith it is constrained to beleeue many vnwriten verities and will not beleeue that only which is written in the scripture of this supper that it is the body and bloud of Christ. Beholde the vanitie of this fonde quareller because these truethes are not expressed in so many Latine or English words in the scripture therefore they be vnwritten verities The froward man himselfe in the Chapter last before confessed that mysterium in the Greeke was the same that is called Sacramentum in Latine If therefore the Lordes supper be called in Greeke mysterium we may find it in the scripture to be called a Sacrament For where S. Paul saith let a man thus esteeme vs as the ministers of Christ and as the dispensers of the mysteries of God who doubteth but vnder the name of mysteries the Lordes supper and baptisme is comprehended although the name of mystery be larger in Greke then we vse the name of Sacrament in Englishe yet in spight of the diuell the name of mysterie and Sacrament is truly verified out of the scripture of the Lordes supper and baptisme Likewise the name of signe being giuen by the holy ghost vsually to other Sacramentes by analogie must likewise apperteine to this SacrameÌ„t Ge. 17. Circumcision is called the signe of the couenant betweene God and the people Likwise Exo. 12. the bloud of the Paschal Lambe is called a signe and S. Paul Ro. 4. calleth the signe of circumcision a seale of iustification Last of all hauing found in the scriptures the Lords supper to be a Sacrament signe or seale the argument of relatiues leadeth vs by the hand to cal it an euident signe or token of the body bloud of Christ giuen for vs for that is the thing signified which is proued by these words This is my body which is giuen for you c. Euen as the Lambe is called the passeouer which was the Sacrament signe or euident token of the Passingouer and not the Passeouer it self But Sander vrgeth vs to answer whether the signe of the body and the body it self may stande together or no I answere him plainly except he destroye the nature of things opposite the signe and the thing signified cannot stande together at one time and in one respect as it is vnpossible that Abraham can be the father of Isaac and the sonne of Isaac also But in diuerse respectes they may stande together as Abraham is the father of Isaac and the sonne of Therah So the bread and wine cannot be both the signe of Christes naturall bodie and bloud giuen for vs and the verie same naturall bodie it selfe But as it is a diuine mysterie and heauenly seale it is truely called that whereof it maketh assurance namely the bodye and bloud of Christe euen as the cuppe is called the newe testament whereof it is a seale and assurance and as baptisme is called regeneration beeing a seale and assurance therof vnto the children of God CHAP. X. That the supper of our Lorde is both the signe of Christes bodie and also his true bodie euen as it is a sacrament He requireth diligent eare as though he had founde out a great argument for his cause when in deede it ouerthroweth himselfe altogether For he will shewe that such a signe as belongeth to Christes institution must needes haue the same trueth present whereof it is the sacrament Which being graunted it prooueth no more the trueth present in the one sacrament then in the other seeing they belong both to the institution of Christ. But God and Christ sayth he cannot institute a false signe or token I say so also and withall I say that seeing God instituted all the Sacramentes of the olde Testament which were signes and tokens of Christ Christ was truely present in them euen as truely as in our Sacramentes and therefore Saint Paul teacheth that Our fathers did drinke of the same spirituall drinke that wee doe for they dranke of the spirituall rocke which rocke was Christ. If Sander coulde content himselfe with such trueth and presence of Christ as he doeth exhibit in baptisme and did exhibit in all the Sacraments of the olde testament which were of his institution we might soone be agreed But in the meane time you see him ouerthrowen in his owne argument Other matters not incident to the present controuersie I omitt as that the holy ghost in baptisme at the same instant doeth wash the soule from sinne as though the effect of baptisme extended no farther then to the time of washing with water Likewise that the outward pronouncing of the wordes ouer the breade and wine is the Sacrament Whereby it followeth that when the sound of the wordes is once past it is no longer a Sacrament and consequently the Papistes must not call that which they worship the Sacrament of the altar c. CAP. XI What signe must chiefely be respected in the Sacrament of Christes supper and what a Sacrament is There be if we beleeue Sander foure kinde of signes in the Sacrament of the altar The first be tokens making consecrating the Eucharist which are the words of coÌ„secratioÌ„ the second be signes of it made which are the accidents of bread wine The third a signification of the Church And the fourth eating is a signe of a meruailous banket in the life to come Of these foure the first must be chiefly respected which is an outward tokeÌ„ of an inward trueth the outward token is called the Sacrament the inward trueth is called the thing of the sacrament wherupon the diffinition of a sacrament alleaged by Gratian out of S. Augustine is this A Sacrament is the visible forme of inuisible grace Out of this diffinition which imployeth two partes of a Sacrament he wil proue the trueth of the reall presence for if the bodie be not present saith he the words make a false tokeÌ„ I denie the consequence for the wordes make a true token and yet the body is not present after his grosse imagination of bodily manner of presence His exemplification of the order of priesthood giuen to the Apostles by these words Hoc facite doe and make this is to make a proofe of one controuersie by another For we denie the power of making which he pretendeth there to be giuen affirming that it is a commandement to continue that sacrament of his institution and shewing the vse thereof His second argument is that Christ spake not
to coâ—er the saide flesh because our eyes are not able to see that glorious and mysticall kinde of presence Beware Sander what you say lest you proue a Sacramentarie Was the presence of Christ in the Sacrament another manner of presence then that presence which the Apostles behelde with their eyes sitting before them Yea it was a glorious and mysticall presence If you coulde holde you there wee shoulde soone bee agreed The eight is to confesse the reall presence and to denye adoration let them answere that defende such presence The ninth howe grosse is it to denye it to be a propitiatorie sacrifice siâ—h it is his bodye who is the propitiation for the world Nay howe grosse is this consequence seeing he was but once offered in sacrifice and by that one oblation found eternall redemption Heb. 9. 10. The â—enth grosse imagination is of him who teacheth that the wordes that are spoken of a gift presently made and deliuered be wordes of promise and of preaching Nay rather it is a grosse imagination of him which teacheth a gift to be made deliuered and receiued when he which receiueth it is neuer the better for it Finally whatsoeuer the Papistes teach of the Sacrament it is grosse falshood and meere humane inuention contrarie to the holy Scriptures the sense of which and not the sounde of wordes grossely vnderstoode is the worde of God CAP. XXVI What the first Councell of Nice hath taught concerning Christs supper The Apologie toucheth briefely that the Councell of Nice as it is cited in Greeke of some doth expressely forbidde vs that wee shoulde not basely occupie ouâ— mindes about the breade and wine set before vs Sander taketh paines to set downe the wordes at large and gathereth great matters out of them Iterum etiam hîc in diuina mensa c. Againe here also in the holy table let vs not basely attende the breade and cuppe set before vs but lifting vp our minde let vs vnderstand by faith That Lambe of God which taketh away the sinnes of the worlde to be set on that holy table to be vnbloudily sacrificed of the priestes and that we truely taking his owne preciouâ— bodie and bloud doe beleeue these to be the mysticall tokens of our redemption For this cause wee taâ—e not much but litle that we may knowe we take not to fill vs but for holines Out of these wordes ten argumentes he hath to prooue or to helpe to prooue the reall presence of Christes body vnder the formes of bread and wine The first is that bread and wine are set on the table not to be basely considered ergo they are changed into the body and bloud of Christ. This is a poore and a forlorne helpe and a miserable argument For the contrary doth followe the bread must not be basely considered ergo it is breade although it be highly considered and regarded as the water in baptisme The second argument is that seeing the wordes of consecration be past in respect of which the Councell sayeth the breade and wine must not be basely considered the wordes did not onely make them a Sacrament as in baptisme c. but also did worke some reall thing vnder the formes of bread and wine which remaineth still as long as the saide formes and signes remaine Nay rather the Councell signifieth that the celebration of the Sacrament and consecration thereof is not perfite before the vse and receite of it whereof it speaketh soone after and therefore is not to be basely considered as common breade and wine but sanctified to a special vse of an holy Sacrament and pledge of our redemption as for the formes and signes and colours of breade and wine the Councell speaketh not one worde of them but of bread and the cuppe which be substances and not accidental formes The thirde We must vnderstand saith hee not by seeing but by lifting vp our mindes to heauen by faith In deede that is the onely waye to vnderstande the mysticall presence of Christes body bloud in the Sacrament The fourth We must beleeue that to be the Lambe of God which is on the holy table whereon standeth that which seemeth breade and wine But the Councell speaketh not of that which seemeth but of that which is breade and wine and that by lifting vp of our mindes into heauen by faith Wee beleeue it to be the bodie and bloud of Christ. The fifth The Lambe is there so that he is put laide and situate there as a thing may be situate which is vnder the formes of another thing But if a man should aske you howe that may bee I marueile by what thing you woulde exemplifie it and yet your wordes import a fimilitude Therefore seeing it is without example your position is after an imagined manner Whereas the Councell neuer thought of anye such quiditie but that lifting vp our mindes into heauen by faith wee vnderstande that Christ is dispensed vnto vs by his holye mysteries as wee are incorporated to him by baptisme not that one thing is situated as another thing which is no where neither any such thing can bee shewed and therefore is nothing but an ydle toye of an euill occupyed brayne The sixt The Lambe is so truely made present that hee is outwardly offered of the Priestes vnbloudily Where haue you the worde outwardly or what argument haue you of an outwarde oblation except you thinke Priestes cannot offer but outwardly Naye rather in that the Councel sayth the Lamb is offered vnbloudily it signifieth that it is not offered for a propitiatorie sacrifice to take away sinnes for without shedding of bloud there is no sacrifice for sinnes Hebr. 9. but that a remembrance of that onely insacrificable sacrifice of Christe is celebrated in that holy action The seuenth After the sacrifice made the people doe partake with the altar which could not bee except a permanent substance were made by consecration The Councell speaketh not of partaking with the altar but of receiuing the body and bloud of Christ in the mysticall tokens of our redemption which ouerthroweth priuate Masse Communion in one kinde and transubstantiation and sheweth the Sacrament not to be perfite before it be receiued The eight Truely taking of the precious body and bloud of Christ is to take it really and bodily The Councell speaketh of no bodily taking but of taking by faith when wee beleeue the breade and wine to bee the mysticall tokens of our redemption wee truely take the precious bodye and bloude of Christ. The ninth taking of that which standeth before vs on the table is by the instrument of our bodies therefore it is deliuered by the corporall ministerie of the priestes so that all is truely and externally done by the iudgement of the Councell A shamelesse collection of a false argument For that which standeth on the table the Councell calleth breade and the cuppe which is taken and deliuered externally and by corporall instruments the rest must be vnderstoode by
be with the armes of faith then with the lippes of the body who can not touch the wisedome of God But Sander once againe to make his matter good repeateth his ranke and rotten distinction of two giftes two giuers two manners of eating true meate and meate truely affirming meate truely to bee because it is receiued in at the mouth and goeth into the bodie after such sort as other meates doe although it nourish spiritually Where there is no effect of that he calleth meate truely but it is by plaine wordes of the Chapter ascribed to that which is called true meat which he consesseth may be receiued onely spiritually euen the vertue of raising vp our bodies for which cause hee woulde make the bodily eating to be necessarie He that beleeueth in mee hath life eternall and I will raise him vp againe in the last day Afterwarde he citeth Hilarie who presseth the word verè against the Arrians But yet Sander translateth him falsely For to make it seeme that Hilarie spake of such bodily eating as hee doeth he turneth these words Haec accepta atque hausta efficiunt these thinges taken and swallowed whereas he should say these things that is the flesh and bloud of Christ being taken and drunken do cause this that both Christ is in vs and wee in him which must needes be taken for eating and drinking spiritually For eating drinking his flesh corporally Sander confesseth to haue no such effect Howe Christ tarieth in vs naturally and how we truely vnder a mysterie take the flesh of his bodie I haue spoken before and these places of Hilarie are discussed more at large in mine aunswere to Heskins lib. 2. Cap. 20. 2â— by which it may appeare that Hilary taught no corporall maner of receiuing but sub sacramento carnis communicandae vnder a sacrament of his flesh to be communicated verè sub mysterio truly vnder a mysterie and so as therebie Christ of necessitie dwelleth in vs and wee in him The last auctor is Gregory Nyssenus in vita Mosis Puro defaecatóque animo coelestem cibum sumere c. To take the heauenly meate with a pure and cleane minde The which meate sayth he no sowing brought forth vnto vs by the art of tilling the grounde But it is breade prouided for vs without seede without sowing without any other worke of man It flowing from aboue is founde in the earth for the bread which came downe from heauen which is the true meate which is obscurely ment by this Historie of Manna is not a thing without a bodie For by what meanes can a thing without a body be made meate vnto the body The thing which is not without a body is by all meanes a bodie Here saith Sander Nyssenus proueth the truth of Christes body by the truth of the eating thereof which must be really taken into our bodies by our mouthes or else Nyssenus faileth in his whole discourse which is a shamelesse manifestly For Gregory saith expressely we muste take that heauenlie meat with a pure and cleane minde of taking it into our bodies by the mouth he speaketh not He gathereth that Christes body is a true body not because it is bodily eaten but because it is meate vnto our bodies which yet as spiritual meate nourisheth spiritually as Sander confessed euen nowe How strong the argumenâ— of Nyssenus is I force not but he neither affirmeth neither any thing can rightly bee gathered out of him which we doe not confesse and acknowledge in as ample maner as he That Christ hath a true body and that his flesh is heauenlie meate indeede to nourish the whole man which must be receiued with a pure and cleane minde not put in at our mouthes nor swallowed downe our throates CAP. XVI By the manner of our tarying in Christ it is proued that wee receiue his reall flesh into our bodies The tarying of Christ in vs and wee in him Chry 〈…〉 sostome in Ioan. H. 46. calleth a mingling with him which Cyril declareth by a similitude of powring waâ—â— vpon melted waxe in Ioan. lib. 4. Ca. 16 and of a litle leaue 〈…〉 which tempereth the whole lump of dowe so a litle of the blessing draweth the whole man into it selfe and filleth vs with h 〈…〉 grace and so doeth Christ dwell in vs we in him By a litle of that blessing Cyril meaneth a smal portion of the sacramentall bread or that which semeth bread as Sander will haue it And by these interpretations saith he it cannot be auoided but that the heauenly food which we receiue into our mouthes is the reall substance of Christs flesh For it is called benedictio the blessing which worde is not meant of an inward vertue comming from heauen but of that which seemeth bread and is visibly receiued To all this I answere first that the termes of mingling and similitudes of powring waxe of leauen must haue a spirituall vnderstanding or else they will breede monstrous absurdities And vnto the termâ— blessing I say it is taken for the externall Sacrament euen as the bodie of Christ the flesh of Christ the bloud of Christ. c. by the figure synecdoche of the most principall parte of the Sacrament not in respect of that which seemeth breade and is visibly receiued but of the spirituall blessing whereof they are partakers which receiue the Sacrament worthily Therefore saith Cyrill a litle blessing draweth vs into it and filleth vs with his grace and so Christ tarieth in vs and we in him I aske howe but by his grace For Sander wil confesse that which seemeth bread to tarie but a little while in vs likewise that the bodie of Christ tarieth no longer in vs then the kindes or shewes of bread and wine tarie in vs Where fore the tarying of Christ by grace in vs proueth not his reall receiuing of Christs flesh into our bodies Yea Sander saith himself A litle of that blessed foode being receiued worthily of vs is not so properly said to tarie in vs as we to tariâ— in it for that though it be small in forme yet in vertue it is great I pray thee Sander tell vs what is that blessed food thou speakest of which doeth not properly tarie in vs For of his flesh Christ saith that it is meate in deede that hee tarieth in him which eateth it And what is that which is smal in forme the bodie of Christ or the external sacrament which thou callest the shewes of bread and wine which in deede are small in forme The bodie of Christ I suppose thou art not so mad to contract into smaller quantitie then it is and as for the accidents or shewes of bread and wine what vertue is in them And in deede that onely worde of Cyrill A litle of the blessing meaning thereby the externall Sacrament for the internall vertue thereof ouerthroweth Popish transubstantiation carnall manner of receiuing into the mouth For by a little of the blessing
thou contrarie to the order of all the foure witnesses which thou namest thou I saye defendest the giuing to be after the saying And whereas they all saye he gaue that hee tooke and hee tooke the substance of breade thou denyest that hee gaue the substance of bread Thirdly where Christ sayeth The bread which hee will giue is his flesh which he wil giue for the life of the world which was on the crosse thou affirmest that hee giueth it only at his supper And last of al wheras he gaue presently which then presently was eaten when he said he that eateth me c. thou restrainest his gift onely to his supper wherin although he gaue that before he promised yet he gaue it not only there nor first there nor there with his hands but with his spirite ioyning with his handes that gaue the externall signes For of giuing by hands onely without his spirit it may be truely said The flesh profiteth nothing Ioh. 6. And therfore the Apostle speaking of the oblation of Christes bodie on the crosse saith he offered himselfe by his eternall spirite Heb. 9. The fourteenth circumstance of saying Wordes are vsed for profite and for necessitie therefore the wordes of God are greatly to be regarded and especially the wordes concerning the sacrament which is an hidden mysterie and therefore hath neede to be declared by wordes but the Sacramentaries looking to Christes deedes as taking bread c. trust not his words saying This is my bodie testified by foure of his disciples Yes master Sander those whome you call Sacramentaries trust them better more certeinly beleeue them to be true in that sense which Christe did speake them than you popish transubstaÌ„tiators do in your popish error which to make your selues godmakers of arrogancie and couetousnes you defend among the ignorant But deedes except they be expounded by words saith he may haue many interpretations And the deedes of the last supper seeme to him to be vndoubted parables which the words expounde and therefore be no parables for meere figuratiue words expound nothing Who is so madd to grant to Sanders seeâ—ings that the deeds of Christ in taking bread blessing thankesgiuing breaking giuing are parables but adâ—itte they were parables why may not meere figuratiue wordes expound parables Christ himselfe expoundeth the parable of the tares Matth. 13. altogether by wordeâ— as meere figuratiue as these of the supper He that soweth good seede is the sonne of man the feeld is yâ— world The good seede are the children of the kingdome the tares are the children of the wicked The enimie is the diuell The haruest is the ende of the worlde The â—â—â—pers are the Angels And yet it is so strange a matter to Sander that a meere figuratiue speech should expound a parable who thinketh and saith that this reason alone ought to persuade any man But he will bring a greater reason the wordes of the supper giue substance to the deedes for no Sacrament can be made without wordes ordeined of God If I should vrge this rule against fiue of your Sacramentes I might easily prooue them to be no Sacraments because they haue not wordes ordeined of God to giue substance of Sacraments to the externall deedes Well the worde of Sacrament saith hee must be common and knowen therefore not figuratiue I haue shewed often before that Circumcision and the Paschall Lambe were instituted by such figuratiue speeches as these wordes This is my body This is my couenant This is the Passeouer baptisme is regeneration c. The fifteenth circumstance of take Christ bad all the twelue take ergo saith he he had Iudas to take that which he called his body which was either bare bread a figure of Christ or his body vnder the formes of bread For an â—ffâ—ctuall signe no man corporally tooke because Iudas rocke that the rest tooke and a bare signe Christ was not sent to giue nâ—r onely spirituall gifts which were giuen to the olde pâ—triarkeâ— who tooke his manhood to leaue vs corporall meanes and 〈◊〉 of grace which might worke vppon our soules c. I haue proued before that Iudas was not present â—t the supper but 〈…〉 bâ—â—n pâ—esâ—â—â— as somtiâ—â— there are as 〈◊〉 as he yet â—othing is gained by t 〈…〉 〈◊〉 Christ gaue bread aâ—◠〈…〉 of his bodie and bloud crucified and shedde for remission of our sinnes And what inconuenience is it if one as ill as Iudas receiue this effectuall signe which hath none effect in him because he reiecteth and contemneth it Is not the Queenes broad â—eale an effectuall signe of her pleasure which a traitour may receiue into his handes contemptuously and breake in pieces maliciously But Augustine sayeth Ep. 162. Our Lorde suffereth Iudas to receiue among the innocent disciples that which the faithfull knowe our price Against Augustine who sayeth he was present I oppose Hilarius which sayeth he was absent in Math. Can 30. Against Sanders exposition of these wordes our price to be nothing else but the bodie of Christ and not onely a Sacrament thereof I oppose Augustine himselfe to expounde his owne meaning who sayeth of the rest of the Apostles and of Iudas Illi manducabunt panem Dominum ille panem Domini contra Dominum In Fuan Ioan. Tract 59. They did eate the breade which was our Lorde he did eate the breade of our Lorde against our Lorde The sixteenth circumstance of eating Christ sayeth eate ye once onely meaning that they should eat bodily that he gaue them and eat it also spiritually This I allowe for vnder the signe of bodily eating â—e willed them to be assured of spirituall participation of his flesh and bloud and all benefites of his passion But this will not satisfie Sander but seeing hee sayth eate ye but once hee would haue them to eate bodily the same substance which they should eate spiritually which is no good argument And therefore hee is shamefully graueled when he saith the verbe eate by this meane standeth not vnproperly for hee can abide no figures because eating belongeth naturally both to the soule the bodie which would make any Philosopher blush to heare but the reason more because the cause of eating principally belongeth to the soule and the meane principally to the body which hath instrumentes to eate for a dead body can not eate nor a soule without a body can eate properly What say you Sander is the soule the principall cause of eating and the body the instrumentall cause By this meanes the soule goeth rideth lieth speaketh leapeth daunceth and all whatsoeuer a dead man can not do Well grant then this speculation what then what other spirituall eating can be meant by this word eate ye then by any other eating for euery man eateth whatsoeuer he eateth by this reason spiritually and bodily Wherefore in spight of your nosâ— if Christ commanded his Apostles to eat spiritually as Christians vse to speake and not according to your
〈◊〉 〈◊〉 〈◊〉 〈◊〉 which must needes be reserred to corpus and cannot be referred to figura corporis And heere hee obtesteth that he may be instructed wherein he doth misconstrue the wordes I haue already satisfied his requeste and further I say he doth without all Grammar Rhetorike Logike Philosophie and Diuinitie referre hoc to corpus which is to bee referred to that thing which hee had in his hande which by their owne Popishe diuinitie could bee nothing but breade before hee had spoken out the wordes of consecration As for him that will lay the figure in the Verbe 〈◊〉 to take it for significat Sander counteth him an ignorant man because it must bee resolued by est significant and then the reason of signifying shall be founde in the nowne bodie rather then in the verbe Is for which cause Occolampadius admitted either the one or the other that is est for significat or copus for signum corporis In deede the matter is not great for the sense but when you call vs to construing the words by Grammar But taking the proposition thus Hoc est significans corpus meum I saye the reason of signifying consisteth not in the worde Bodie but in the subiect of the proposition which is the signe of the bodie although significans followe the Verbe est For the action of signifying pertaineth to the bread the passion signified pertayneth to the bodie Where Sander challengeth all the Grammarians in Christendome to finde another construction I appeale to all the Grammarians in the worlde whether these wordes Hoc est corpus meum quod provobis datur may not be construed grammatically as wel as these other examples out of Genesis Exodus and a thousand more of like that might be added The 19. circumstance of the Verbe facere to doe or make or to offer sacrifice The Verbe facere which signifieth most generally making and doing he will haue now to signifie offring sacrifice because that is the most excellent deede that can bee made which is a madde reason if Christ which doth alwayes the best thinges shoulde be saide to offer sacrifice so often as he saide facere For euerie thing that he did was the best in all respects that he did it But to prooue that facere signifieth sometime to offer sacrifice he quoteth two places of Scripture but reherseth neither of both for shame the first 3 Reg. 18. Where Elias saith to the Baalites ego faciam bouem alterum Where facere signifieth not to offer sacrifice but to prepare or dresse or make ready an oxe or at the least is taken for interficere to kill an oxe which afterwarde is laide on the woâ—de and offered by inuocation The other place Leu. 15. is of two turtle Doues faciet vnum pro peccato alterum in holocauslum he shall prepare the one for a sinne offering and the other to be a burnt offering where facere signifieth as before to make readie by killing drawing washing and dressing as the Lawe prescribed The same Hebrewe verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche is vsed in both places beeing spoken of the Calfe that Abraham made readie for his guestes the olde interpreter turneth by the verbe coquo which signifieth to dresse as a cooke dresseth Genesis 18. Wherefore we haue not yet founde facere in the scripture for sacrificare to offer sacrifice But Sander saying it skâ—leth not whether it be ioyned with another worde in the accusatiue or ablatiue case or stande alone doth insinuate that although in scripture it cannot bee prooued to haue that signification yet in some other writer it is vsed for sacrificare ioyned with a nowne of the ablatiue case namely in Virgil Cùm faciam vitula pro frugibus ipse venito where yet a good Grammarian will not construe facere absolutely to sacrifice but vnderstand oblationen or rem diâ—â—nam or some such like worde But in our texte the circumstance of deedes and words saith he do make it so to signifie First because the 14. day at euening hee began the blessed sacrifice of his passion Secondly hee hath offered the olde Paschal Lambe the chiefe sacrifice of the Lawe These two circumstances shew it was time to go about his only sacrifice on the crosse they proue not that he offered another sacrifice at the table Thirdly hetoke breade and wine into his handes part of the sacrifice of Melchisedek I answere the scripture telleth vs not of any such sacrifice of Melchisedek Fourthly he blessed and gaue thankes wherein he consecrateth his owne bodie the onely sacrifice of mankinde I answere his owne bodie had no neede of consecration hee consecrated breade to bee a sacrament of his bodie which was not the onely sacrifice for mankind which was but once and no more offered or to be offered Not that he should oftentimes offer vp himselfe saith the Apostle Heb. 9. ver 25. wherefore his commaundement hoc facite doe this is not to make a sacrifice of Christs bodie which hee made not But Cyptian saith Sander taketh the verbe facere so lib. 2. Ep. 3. Iesus Christus c. Iesus Christ our Lord and God himself is the hiest priest of God the father and first hath offered sacrifice vnto God the father Et hoc fieri 〈◊〉 sui commemorationem praecepit and hath commaunded this thing to be done in his remembrance That fieri signifieth heere not offerri but generally hath relation to all that Christ did not onely the whole argument of the Epistle which was against ministring with water onely but also the verie wordes following which Sander hath fraudulently cut off declare sufficiently vtique ille saccrdos vice Christi verè fungitur qui id quod Christus fecit imitatur c Verily that Priest doth truely supply the roome of Christ which imitateth that which Christ hath done and then he offereth a true and full sacrifice to God the father in the Church if he so begin to offer according as he may see Christ himselfe to haue offered Nay that Cyprian meaneth not that Christ in his supper did offer his owne bodie in sacrifice to his father for redemption of he worlde but onely a sacrifice of thankesgiuing and commaunded the same to bee kept in remembrance of his passion Cyprian himselfe testifieth in the same Epistle Et quia passionis eius mentionem in sacrificijs omnibus facimus passio est enim domini sacrificium quod offerimus nihil aliud quà m quod ille fecit facere debemus And because wee make mention of his passion in all sacrifices for the sacrifice which wee offer is the passion of our Lorde wee ought to doe nothing but that which hee himselfe did Note heere the sacrifice which Cyprian offered was the passion of Christ as well as the bodie of Christ but it was not the passion of Christ properly therefore it was not the bodie of Christ properly I might alleage other places out of that Epistle to refell the impudencie of Sander
of our spirituall feeding by the body of Christ and therefore as sufficient to testifie our communication with Christ as water in baptisme the cleansing of our soules with his bloud In handling the word of communicating he bringeth in a distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Chrysostom which is vaine and to no purpose seeing the Apostle vseth both the wordes for one For when he had said we are one bread and one body being many he giueth a reason thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For we all are partakers of one bread Now concerning the matter of communicating of Christ Sander saith it can not be by a bare signe and token And wee say euen the same but by a Sacrament wherein Christes body and bloud is not really present it may be For els how are they that are baptised only made members of Christ and haue a true communicating of his body and bloud yea how had all the fathers before Christes incarnation this communicating of Christes body and bloud without which they were no members of Christ the like I say of raysing of our bodies not by a figure of Christes body but by the vertue of his body it selfe which vertue if it could not be communicated to our bodies otherwise then by reall presence in the Sacrament as Sander falsly dreameth that Irenaeus shoulde meane by what meanes should the resurrection of all them be wrought which haue not receiued the Sacrament O shameles and yet most blockheaded kinde of reasoning As for Irenaeus hee prooueth the resurrection of our bodies against the heretiks by that they are fed with the body bloud of Christ in the Sacrament by their owne confession But he doth not hold it necessary that who so euer iâ— partaker of the resurrection of the righteous must receiue the Sacrament or the naturall body of Christ really present in the Sacrament For we haue communication with God the father with Iesus Christ by faith as S. Ioan teacheth 1. Ioh. 1. in the Gospell preached and receiued And whereas Sander saith that S. Irenaeus neuer dreamed of bloud that should be receiued from heauen I demande what is the heauenly part of the Sacrament When Irenaeus affirmeth that it consisteth of two thinges an earthly thing and an heauenly thing lib. 4. Cap. 34. I suppose that the heauenly thing can be nothing but the body and bloud of Christ which seing he affirmeth it to be a heauenly thing verily it can not be conteined in an heauenly vessell nor be receiued but from heauen CAP. III. The presence of Christ in his supper is prooued by the one bread which being receiued of vs maketh all one body Nay this vnion which is spiritual of vs and Christ and of vs one with another inuincibly prooueth the presence of Christ to be spirituall and not carnal for it is the spirit of God which maketh this vnion and not the flesh of Christ which is one of the termes to be vnited and not the meane of the vnion For by the spirite of God wee are as verily vnited vnto the body of Christ in baptisme as in the supper therefore the reall presence is not necessary for this vniting I passe ouer how ignorantly Sander abuseth the example of fire conuerting all things into it selfe to shewe how Christ which is a consuming fire turneth vs into his body whereas God in respect of his Iustice and not of his mercy is in scripture called a consuming fire Where he saith the vnion can not be made by wheaten bread I agree with him but wheaten bread and the fruit of the vine receiued according to Christes institution may testifie that vnion vnto vs as well as elementall water in baptisme which is made by the spirit of God So saith Cyprian lib. 1. Ep. 6. ad Magnum that QuaÌ„do c. when Christ calleth bread which is made of many graines his bodi he signifieth our people which he bare to be vnited vnto him and when he calleth wine which is pressed out of many grapes and bunches and brought into one his bloud he signifieth likewise our flock coupled togither by commixion of the multitude that is ioyned in one Cyprian saith bread and wine made of graines and grapes and not the forme of bread which was made of graines is now no bread as Sander saith doth represent this vnion Neither did any auncient writer say or thinke that by the accidentes and not by the substance of bread and wine our coniunction is represented CAP. IIII. The reall presence is prooued by ioyning together all the former wordes Now must we haue a further tast of Sander his tedious Sophistrie in ioining the wordes together The bread which we break is the communicating of Christs bodie because we being many are one breade and one bodie for we all partake of the one breade Here bread being thrise named saith hee is put to expresse one and the same mysterie But that is false for in the first and last place breade is put for the earthly matter of the mysterie or sacrament Against this Sander replyeth and saith that if we once take the substance of common bread to be the thing which is broken neither is that substance the communicating of Christes bodie nor wee are all one materiall breade I might likewise reason thus if the bread that is broken be the substance of the bodie of Christ neither is 〈◊〉 the communicating of the bodie of Christ neither aâ—â— we the substance of the bodie of Christ for the bodie of Christ and the communicating thereof differ as much as the substance of a thing and the accidents of the same S. Paul affirmeth it to be the accident ergo it is not the â—â—bstance Wherefore to auoide all cauilling the bread which we breake is the communicating of Christes toâ—ie spiritually sacramentally not really corporally substantially Against this Sandâ—r riseth vp and saith that if to bee is interpreted to signifie then in the next verse where it is saide we that are manie are one bread and one bodie we are said to be the figure of one bread because it is one verbe and one nowne in both places A simple cause as though one verbe and one nowne in diuerse places may not be diuersly taken And yet we can not be called one bread but figuratiuely that is like vnto one loafe of bread made one of many graines one bodie that is like vnto one bodie consisting of diuerse members spiritually vnited together But Sander vrgeth vs further by the wordes of breaking and partaking if the bread broken be materiall bread saith he wee partake of the materiall bread and yet the bread whereof we partake is by Saint Paul named one for seeing it is broken it is not still one I answere wee partake all of one materiall breade which is either one in lumpe or kinde to signifie that wee doe spiritually communicate with the onely bodie
body and bloud of Christ to feede the soule as they are corporally digested into the bodie be not our soules washed spiritually by meanes of the water in baptisme The fift generall head He that alleageth a cause why the flesh and bloud is not seene in the mysteries presupposeth although an inuisible yet a most reall presence thereof I answere the allegation of that cause presupposeth no Popish reall presence but sheweth that presence to bee spirituall and not corporall as Ambrose doth plainly in the place which is truncally alleaged by Sander who taketh onely the taile thereof De sacra lib. 4. Cap. 4. Sed fortè duis c. But perhapâ— thou saiest I see not the shewe of bloude But yet it hath a similitude For as thou hast receiued the similitude of his death so thou drinkest the similitude of his precioâ—s bloud That there may be no horror of raw bloud and yet that the price of our redemption may worke What argument can bee more plaine then this that which we drinke is the similitude of his bloud ergo it is not his reall bloud As for Theophylact a late writer I will not stand vpon his authority The sixt generall head They that acknowledg a chang of the substance of bread into Christes body must needes meane a reall presence of that body I answere none of the ancient fathers acknowledged transubstantiation but a change of vse and not of substance in the bread and wine The places which he citeth of Iustinus Cyprian I haue satisfied before often times namely Iustine against Hesk. lib. 2. Cap. 43. and Cyprian lib. 2. cap. 28. 〈◊〉 are the places which he quoteth and be of antiquitye in mine answere to Heskins Gregory Nyssen in or Cathechet in the second booke Cap. 51. Eusebius Emiss or 5. in Pasch. ibidem also Euthymius ibidem Isychius in Cap. 6. Leuit. the same booke Cap. 54. Ambros. de myst init lib. 2. Cap. 51. The seuenth generall Chapiter All that affirme the externall Sacrifice of Christes bodye and bloude must needes teach the reall presence thereof I answere none of the ancient fathers teach the externall Sacrifice but of thanksgiuing and remeÌ„brance for the redemption by Christes death The places of Dionysius and Eusebius Pamphili which he noteth are answered against Heskins lib. 1. Cap. 35. The councell of Nice hath bene satisfied in this booke lib. 2. Cap. 26. The eight head is the adoration lately confuted The ninth that they affirme wicked men to receiue the Sacrament for which he sendeth vs to his authorities cited lib. 2. Ca. 7. li. 5. Ca. 9. where thou shalt finde the confutation as of the rest so quoted by him The tenth that they teach our bodies to be nourished with Christs flesh bloud li. 2. Ca. 5. li. 3. Ca. 15. 16. The 11. that they teache vs to be naturally vnited to Christ lib. 5. Cap. 5. The 12. that they affirme Christes bodie to be on the altar in the handes in the mouthes and the bloud to be in the cuppe lib. 2. Cap. 5. The 13. that they giue it such names as onely may agree to the substance of Christ c. for which he quoteth Cyprian de Coena Domini answered by mee against Heskins lib. 1. Cap. 29. And Chrysostome in 1. Cor. Hom. 24. aunswered in the fourth Chapter of this booke The 14. that they teache euery man to receiue the same substance in one measure and equall portion for which he quoteth lib. 1. Cap. what is the supper lib. 4. Cap. 12. The 15. that they vse in shewing how it is sanctified the verbs of creating making working consecrating representing c. for which he quoteth Cyprian de Coen Do. answered by mee against Heskins lib 2. Cap. 7. Also Hierome in 26. Matth. answered against Heskins lib. 1. Cap. 18. The 16. that they spake of it couertly saying norunâ— fideles least the infidels should mocke at it for which hee citeth Augustine Chrysostome is a feeble argument to proue the reall presence for other spake openly euen to Infidels as Iustinus Tertullian The 17. that they haue applyed it to the helping of the soules departed as being the verie selfe substance that ransaked hell is false not proued out of Aug. lib. Conf. 9. Ca. 13. nor Cyprian li. 1. Ep. 9. as I haue shewed against Allen. li. 2. Cap. 9. Cap. 7. The 18. that they taught it to be the truth which hath succeeded in place of the old figures for which he quoteth Augustine de Ciuitate Dei li. 17. Cap. 20. where no such matter is but that the sacrifice of the body and bloud of Christ is offered in bread and wine in steede of all the old sacrifices deliuered to the coÌ„municants by which he meaneth a sacrifice of thanksgiuing and not of propitiation The 19. that they vsed by the knowne truth therof to proue that Christ had flesh bloud for which he quoteth Irenaeus lib. 4. Ca. â—4 answered by me often times namely contra Hesk. li. 2. Cap. 49. And Theodoret in dialog which you shall finde contra Hesk. li. 3. ca. 52. 56. The 20. that they haue farre preferred it before baptisme that no crumme might be suffered to fall downe for which he quoteth Cyrill Catech. Myste 4. answered in the Chapter next before The 21. that the catechumeni admitted to heare the preaching might not sec the Eucharistie that no man might eat it except he were baptized and kept the commandement and yet the catechumeni had a sanctified broad which was a signe of Christ. For the former parte is cited Dionysins de Eccles. Hier. Cap. 3. for the later August lib. 2. de peccat merit remiss Cap. 26. To this I aunswere that these ceremonies and obseruations partely friuolous partely superstitious are too weake argumentes to prooue the matter in question So that in steede of the testimonies of the auncient fathers wee haue little beside quotations and vaine collections CAP. VIII The reall presence of Christes bodie is prooued by the faith of the whole Church of God in all times and all ages To omit that curious question what shall become of all our fathers that so long haue beleeued th'e reall presence c. it is a great vntrueth that Sander affirmeth Berengarius to haue bene the first that preached taught against the reall presence For the opinion of the reall presence was not taught before Antichrist was openly shewed in the see of Rome in any place nor immediately after commonly receiued but in the seuenth or eight hundreth yere as superstition idolatrie and false doctrine began to increase both in the East and West it began to take strength but yet not to be fully confirmed as it appeareth in the writings of Damaseene the seconde Councell of Nice and other writers since that time Neither was the errour then vnreprooued for the Councell of Ephes. 3. which condemned images gaue a true vnderstanding of the
haue no figure Wherefore Sander and not Master Iewell reasoneth like a Marcionite confounding the figure with the thing figured Sand. Tertullian speaking most literally of bread as it was an olde figure of Christes body whereof in Ieremie it was saide Let vs put the wood of the crosse into his bread to wit vppon his bodie saith Christ then fulfilling the old figures made bread his bodie if he did so it could not tarie bread any longer Fulk This place of Tertullian is shamefully mangled both in wordes and sense Tertullian asketh But why did he call breade his body and not rather a pepon which Marcion accounted in steed of an hart not vnderstanding that this was an auncient figure of the bodie of Christ saying by Ieremie Against me haue they thought a thought saying Come let vs cast wood on his breade that is the crosse on his bodie Therefore the lightener of antiquities sufficiently declared what he would haue breade then to haue signified when he calleth bread his body These words declare wherefore Christ did appoint bread to signifie his bodie in his supper namely because it had bene an ancient figure of his body in somuch that it was called bread But he made bread his body therefore it is not his body still I aunswere Tertullian sheweth how hee made it his body when he expoundeth it by the name of the figure of his body Baptisme being made regeneration is still a washing with water The rocke when it was made Christ remained still a rocke c. Iew. After consecration saith Saint Ambrose the bodie of Christ is signified Sand. S. Ambrose de myst cap. 〈◊〉 doth speake of that signification which is made whiles the priest pronounceth Hoc est corpus meum which words he saith do worke in the consecration that which they signifie therefore they worke the bodie and blood of Christ. Fulk Fie for shame Sander when Ambrose saith Post consecrationem after consecration will you say hee speaketh of the signification of the wordes which as spoken in the time of the consecration the words of Christ indeede doe worke as Ambrose saith and what worke they but that which is added to the elementes after cōsecration namely a signification of the bodie of Christ. Iew. It is a bondage and death of the soule saith S. Augustine to take the signe in steed of the thinges signified Sand. Saint Augustine meaneth of such kinde of signes when either the thinge which appeareth to bee signified is not at all true according to the letter or else when the thing signified is absent in substance c. Fulk Saint Augustine de Doct. Chr. lib. 3. cap. 5. speaketh expressely of figuratiue speeches when they are vnderstoode as if they were proper and cap 16. of the same booke giuing a rule to knowe figuratiue speaches from proper hee exemplifieth the eating of the fleshe of Christ and drinking his bloode to be a figuratiue speach Wherefore you see master Iewels article of chalenge standeth vntouched for any thing brought in this chapter And that Sander can yelde no good cause why master Iewel hath not fully answered Harding touching the wordes of Christes supper CAP. II. Sand. That the supper of Christ is a naked and bare figure according to the doctrine of the Sacramentaries Fulk Sander wil acknowledge nothing in the sacrament whatsoeuer we teach protest and beleeue excepte we acknowledge his real presence but a bare figure Sand. S. Hilarie and S. Cyrill teach that the nature of signes or seales is such as setteth forth y◠who le forme of the kinde of thing printed in them and haue no lesse in them then those things whence they are sealed Fulk Such a seale we beleeue the Lords supper to be of Christes death and our redemption Iew. He must mount on high saith Chrysostome whoso will reach to that body San. Accedere is to come to not to reach He spake of comming to the visible table Fulk He spake of cōming to the visible table so as we might attaine to the body of Christ which is in heauen for that cause he said we must be eagles in this life Chrys. in 1. Cor. Ho. 24. Sand. He saith Ipsa mensa The very table is our saluation life And again This mysterie maketh that while◠we be in this life earth may be heauen to vs. Fulk As earth is heauen to vs the table saluation so is the sacrament the body of Christ. Iew. Send vp thy faith saith Augu. thou hast taken him Sand. The place is abused See lib. 2. cap. 29. Fulk And see the answere there Iew. The bread that we receiue with our bodily mouthes is an eathly thing and therefore a figure as the water in baptisme Sand. The water in baptisme is no figure but the figure is the word cōming to the water As the water in baptisme is no figure when the words are absent so bread could not be a figure any longer when the words are fully past Fulk Maister Iewel speaketh of the water wherevnto the word is come which as it remaineth no sacrament after the vse of baptisme no more doth the bread out of the vse of receiuing That consecration consisteth in the onely words This is my body it is false For Christes wordes are more Take eate c. Iew. The body of Christ is y◠thing it selfe no figure Sand. The body of Christ vnder the forme of bread is it self both the thing also a figure of y◠mystical vnity of the Church So S. Hilary teacheth The natural propertie by a sacrament is a sacrament of perfect vnitie See libr. 5. Chap. 5. Fulk The natural propertie is not the personal substance or proper nature of Christ. See the answer as aboue Iew. In respect of the body we haue no regarde to the figure wherevnto S. Bernarde alluding saith The sealing ring is nothing worth it is the inheritance I sought for Sand. What a desperate custome is it for you to alleadge alwaies the fathers of the last 900. yeres whom you haue alreadie condemned Fulk What a diuelish custome is it for you alwaies to lie and slaunder Sand. S. Bernard saith the bodie and blood it selfe to bee the signe Vt securi suis c. That you may bee without feare you haue the inuestiture of our Lordes sacrament his precious bodie and bloode Fulk You falsifie Bernards wordes in translation and peruert his meaning Vt securi suis sacramenti dominici corporis sanguinis preciosi inuestituram habetis That you may bee without feare you haue the inuestitute of the sacrament of the body of our Lorde and of his precious bloode The sacrament is the inuestiture as the ring and not the bodie of Christ. If the bodie of Christe were the ring of the inuestiture Bernard woulde not haue saide the ring is nothing worth Yet the sacrament as a seale putteth vs in assurance of the inheritance and not bate bread as Sander bableth CAP. III. Sand. That Christes
there once really Howe coulde the Councell say wee beholde the lambe of God placed vpon the holy table which neither nowe nor at any time was really there Fulke By faith as we behold him in his ministers and in baptisme washing our sinnes with his bloude where he is not really present nor euer was after that manner Iewell In the Councel of Chalcedon it is demanded in what scripture lye these two natures of Christ it is the same worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet they lye not really in the scriptures Sander The heretike asked for very materiall and reall wordes Fulke If the natures may be said figuratiuely to lye where the wordes are found why may not the lamb of God be saide to lye where the bread and wine which are signes of him do lye Iewell That word signifieth a naturall situation of place order of parts such as D. Harding in the next article saith Christs bodie hath not in the sacrament Sander It hath such situation as the forme of bread requireth Fulke Then the forme of bread is situated not the bodie of Christ or the lambe of God which you might as well vrge to be taken in his proper sense for a natural lambe as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be laide Iewell The Councell is plaine that we consider not basely the bread and wine that is set before vs. Sander He considereth them basely who saith they remaine still in earthly substance Fulke He considereth them not at all who saith they are no part of the Sacrament Iewel It is said lift vp your heartes so that there is nothing in the action to be considered but only Christ. Sander I haue spoken of this matter at large lib. 2. Cap. 24. of Eagles Cap. 27. Fulke And there I haue briefely answered Iewell S. Ambrose saith it is better seene that is not seene Sander Therfore the bodie of Christ is better sene then bread and wine Fulke Who doubteth of that Iewel For the same cause S. Augustine saith In Sacraments we must consider not what they be but what they represent For they are tokens of things being one thing and signifying another Sander As they be tokens they be one thing signifie another and therefore the substance of Christes bodie is not his death or passion or the vnitie of his Church which thing vnder the forme of bread it doeth signifie but it is another manner of thing to wit a bodie immortal impassible c. Fulke If S. Augustine had beleeued the Sacrament to be the immortall bodie of Christ he would neuer haue said In Sacraments we must not consider what they be but alway what they signifie Con. Max. lib. 3. Cap 22. Iewell Touching our beholding of Christ in the Sacrament S. Aug. saith It worketh such motions in vs as if we saw our Lord himself present vpon the crosse Sander S. Aug. speaketh of the solemnitie of Easter which was kept by preaching shewing some image of Christ by creeping to the crosse Fulke Hee speaketh generally of signes as for images and creeping to the crosse is a moste impudent lye Iewel This is that Eusebius writeth that the bodie might be worshipped by a mysterie that euerlasting sacrifice should liue in remembrance and be present in grace for euer in this spirituall sort not fleshly Christ is laide present vpon the altar Sander You leaue out that he saith the oblation of the redemption should be euerlasting by which wordes Eusebius declareth that the Sacrament is such a mysterie as offereth vs that continuall redemption which Christ hath purchased for vs. Fulke Eusebius declareth no such matter but a memoriall of the euerlasting and one onely sacrifice quod semel offerebatur in pretium which was but once offered for a price or redemption Sander The same Eusebius saith the inuisible preist turneth the visible creatures with his worde into the substance of his body and bloud Fulke So he saith that man is by the workmanship of the heauenly mercy made the body of Christ in baptisme wherefore he speaketh not of Popish transubstantiation but of a spirituall mutation such as is in baptisme Iewell S. Augustine saith you are vpon the table you are in the cup. As the people is laid vpon the table so and none otherwise the councell of Nice saieth the lambe of God is laid vpon the table Sander What Master Iewell is the table turned into vs as Eusebius saith the visible creatures are turned c Fulke Euen such a conuersion is of the bread into his body as is of the table and cuppe into vs namely spirituall For without some kinde of conuersion it were not possible that wee should be on the table and in the cuppe Sander Wee should not bee there if our head Iesus Christ were not vnder the forme of bread wine where in we are signified but of this more lib. 5. Cap 5. Fulke As we are there so is our head Iesus Christ and none otherwise Iewell The Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verily by D. Hardings iudgment soundeth no lesse then really But these two wordes truely and fleshly haue sundry meanings and in the sense that Christ spake vnto the Iewes the one doth vtterly exclude the other Sander If you take fleshly for the substance of flesh is is all one in speaking to say truely and fleshly but as concerning the corruptible qualities of flesh it is not all one Fulke The spirituall sense of eating Christes flesh truely in which he spake to the Iewes doth vtterly exclude the Popish sense of eating the substance of his flesh Iewell He that eateth most spiritually eateth most truely as Christ is the true vine the true Manna and we are verily one breade and the Apostles verily the heauens And these are the Paschall feastes wherein verily the lambe is slaine Sander In comparison of bodily eating alone spirituall eating is more true and of a better sort but a thing both eaten in body and spirit is farre more truely eaten both waies then by one way alone Fulke Master Iewel hath well prooued that the word Truly may wel exclude fleshly bodily really As for the bodily eating is the matter in question therefore not to be brought in argument Sander When the name of any thing affirmed of Christe apperteineth to the true nature of his manhod which he hath assumpted it is to be verified of him not onely by a metaphore but in very deede therfore he is man in deede offred in deede killed in deede buried in deede eaten in deede Fulke For a man to bee eaten in the shape of bread apperteineth not to the true nature of his manhood which he hath assumpted therefore it is not to bee verified of him but onely by a metaphor or figuratiue speech by your owne rule Iewel S. Augustine vtterly remoueth the naturall office of the body what preparest thou thy teeth beleue and thou hast eaten Beleeuing in him is the eating of the bread of life
incarnation because his soule was illuminated with the visioÌ„ of God to whose nature it was ioyned in one person and where cleare vision is there is no faith saith Sander Not considering that Christ did voluntarily empty him selfe of all such pretogatiues of his godheade as might hinder him to haue experience of all our infirmities except sinne And therfore S. Luke testifieth that Iesus incresed in wisedom and stature and fauour with God men But where such cleare vision is as Sand. imagineth there is no increase of wisdome gods gifts And concerning faith read the 22. Psal. which is a prophecie of Christ professing his constant faith in so much that he was therefore derided of the wicked which saide he trusted in God let him deliuer him c. Yea the Apostle to the Hebrewes proueth the humanitie of Christ by this Psal. 16. where the prophet speaketh in the person of Christ I wil put my trust in him that is in God yet Sander saith he neuer had faith but more then faith As though a greater a more perfect faith were not faith Iewel Likewise he saith we are ioyned vnto Christ by the regeneration of one nature and againe wee are ioyned to Christ by the nature of one baptisme hereof he coÌ„cludeth therefore are we naturally ioyned to him Sand. S. Hilarie hath not the terme naturally of our coniunction vnto Christ by baptisme which terme D. Harding hath found to appertaine to the sacrament Fulke A simple quarel to make such outcries of the terme naturally when Hilarie hath termes in all reasonable mens iudgements equiualent concluding that all Christians are one not onely by wil but also by nature Because they are cloathed with one Christ by the nature of one baptisme And where I pray you hath either Harding or you found that Christs body is in yâ— sacrament naturally according to M. Iewels challenge wil you neuer leaue this beggerly sophistrie Harding hath found this terme to appertaine to the sacrament ergo he hath answered M. Iewels challenge Iewel Thus it appeareth by S. Hilarie we may haue Christ naturally within vs by three other sundrie meanes and therfore not onely as M. Harding holdeth by receiuing of the sacrameÌ„t Like as Christ is naturally corporally and carnally in vs by faith by regeneration and by baptisme euen so and none otherwise hee is in vs by the sacrament of his bodie Sand. It is not confessed that Christ is in vs naturally c. Fulke But it is prooued that by nature wee are one with him But that Christ shoulde be corporally in our bodies Hilarie saith neither of faith baptisme nor of the supper Sand. You distinguish regeneration from baptisme as though baptisme were not the sacrament that did regenerate Fulke He that distinguisheth the cause from the effect as you make it or the signe from the thing signified as Hilarie meaneth deserueth no reproofe in wisemens iudgement Sand. If Christ be none otherwise in vs by the sacrament of his body then by faith or baptisme why do you make it a seuerall way from the other before named Fulke Because all these 4. seuerall wayes may notwithstanding agree in one spirituall manner of coniunction which hath no neede of your Popish reall presence Sand. The vnitie of Christes birth sufficeth not to proue that Christ is one with vs for that vnitie of nature might be thought to pertaine no more to the good then to the euill Fulke There is farther required the vertue of Christs spirite to make that naturall vnitie effectuall to giue vs eternal life this vniting vertue is testified by the sacrament Sand. S. Hilarie doth vs to vnderstande that in the sacrament we take the word made flesh so verily take it as the word was verily made flesh Fulk He expoundeth himself saying we take it verily vnder a mysterie vnder a sacrament which mysterie is not the forme breade and wine for that is an open and sensible thing Iewell That wee verily and vndoubtedly receiue Christs bodie in the sacrament it is neither denied nor in question Sand. You saide before that Christ in his supper added an outward sacrament to the spirituall eating named in S. Iohn which sacrament you said was commonly called a figure againe you said the bread is a figure this is confuse and contrarie doctrine Fulke This is wretched wrangling An outward sacrament which is a figure added to spirituall eating taketh not away spirituall eating but helpeth our faith in spirituall eating Sand. You confessed before that the sacrament is receiued with the mouâ—â— now you confesse that Christs bodie is receiued in the sacrament therefore Christs bodie is receiued with the mouth Fulke Your minor shoulde be the sacrament is Christs bodie which in your sense is not yet confessed otherwise your syllogisme is as good as this Baptisme is receiued on the outside of the bodie the holy ghost is receiued in baptisme therfore the holyghost is receiued on the outside of the bodie Sand. The aduerbe verily in this place doth signifie naturally really and substantially For as the worde is made flesh really so we take really the word being flesh in our Lords meate The worde was not made flesh onely by our faith but in trueth of his substance Therefore we take the word being flesh not by our faith onely but in trueth of his substance Fulk The aduerbe verily in this place signifieth truly according to the thing but not that according to the manner of the thing in al points wee take the flesh of Christ in the Lordes meate as the same was incarnate in the Virgins wombe but as Hilarie himselfe saith afterwarde Verè sub mysterio We receiue the flesh of his bodie truly vnder a mysterie which excludeth naturally or a natural manner of receiuing We eate Christ as truely as he was made man borne of the Virgin Mary but not in the same manner we eate him not sensibly visibly palpablie in length bredth and thicknesse as hee was made fleshe but vnder a mysterie or sacrament of his flesh which is communicated vnto vs after a spirituall manner And where you say the worde was not made flesh onely by our faith therefore we take his flesh not by faith onely Neither is the antecedent true nor the conclusion right For Christ was not made flesh onely by our faith nor by our faith at all For our faith was no meane of his incarnation Where vpon I might as rightly conclude The word was not made flesh by our faith at all therefore we take not the worde being made flesh by faith at all This argument is as good vpon the aduerbe verily vsed by S. Hilarie as that which you make Iewel It is the bread of the heart hunger thou within thirst thou within Sand. As Christ by taking real flesh is much the better breade of the heart hungred within so it is extreme madnesse to thinke that Christes bodie giuen vnder the forme of breade is therefore lesse hungred