which you doe not Theo. What you list to do is no care of ours if you can shew vs any thing in Christs institution which we haue not we wil giue you the hearing otherwise to ad your ceremonies to his commandements we mind it not We knowe you crosse the creatures at benedixit and hold your noses â—o néere the bread when you say hoc est corpus meum that the breath of your mouthes euen warmeth the host but our beliefe is that his mightie word not your vnpausing spéech or intentiue lookes performeth the Sacrament And therfore your blowing Christs words vpon the bread is rather a magicall incantation than any effectuall application of them to the elements and if you hold that his word is too weake to endue the visible signe with inuisible grace except it be backed by your blowing and crossing we say you be proud disciples no right appliers of his heauenly word and power Phil. We do not help his words as if they were of themselues weake but we apply them to the elements in this present and actiue maner which you do not for when you recite the words a man cannot tell whether you speake them to trie your memories or to coÌ„secrate the mysteries you be so far from vsing any gestures or action that should import application Theop. The purpose of our hearts wel knowen vnto God and made open vnto men wheÌ„ we call them to the Lords table the praiers which we make before we come to the words of Christ directly and plainely tending to that end the placing of the bread and the cup in our and their sight the mentioning of Christes institution and commandement that we should follow his example and continue that remembrance of him the duetifull and reuerent rehearsing the words which he spake as the holy Ghost did penne them this demonstration and supplication that we receiuing THESE THY creatures of bread and wine according to thy Sonne our Sauiour Iesus Christes institution in remembrance of his death and passion may be partakers of his most blessed bodie and blood vsed immediatly before we repeate the words of Christ the breaking and giuing of the bread and so likewise the cup immediatly after they be sanctified and offering them to each communicant in remembrance of Christes bodie that was broken and blood that was shed to purchase the remission of their sinnes thereby to preserue them body and soule to euerlasting life the praiers I say precedent the preparation euident the direction adherent the distribution consequent are signes enough to hym that hath but eares or eyes that we presently purposely publikely execute Christes institution and other hooking and haling of Christes words to the elements by crossing crouching gaping and blowing on them as your manner is we acknowledge none to be required or expressed in the Lords Supper Philand It is no Sacrament but as Saint Augustine saith when the words come that is to say actiuely and presently be applied to the elements Theoph. We know that to be most true which S. Augustine saith Accedit verbum ad elementum fit Sacramentum when the word commeth to the element the Sacrament is perfite but what haue your termes actiuely and presently to do with Saint Austens speach yea what place could you choose more repugnant to your fansies than this which you bring The element without the word is a weake and corruptible creature put the word to it and then it becommeth a Sacrament Philand You marke not the force of the verbe Accedit which signifieth the word must come so néere that it must euen touch the element Theoph. Can you tell vs how words may touch elements Philand What else By actiue and present application Theoph. This is your old song which we would haue you turne to some plainer note What kind of application meane you with the breath of your mouths motion of your hands or cogitation of your hearts You may blowe vppon the bread and wyne but there is some difference betwéene the sounde of your voyce and the breath of your loongs if you looke a little but to Aristotles Predicamentes and therefore your breath may touche the elements your woords can not Much lesse can your fingers apply your speach either actiuely or presently to the elements you must runne to the inward intention of the mynd and that may direct your purpose in speaking as it dooth ours but not actiuely apply your spéech to come néerer the elements in your masse than in our communion And so the comming of the word to the element in Saint Austen to perfite a Sacrament helpeth you to prooue your reall and manuall application of Christs words in your Masse as much as chaulke doth to make chéese when curds are wanting Yea rather if you reade on but foure lines you shall find your follies flatly refuted by Saint Augustine and a cleare resolution for vs that not vttering but beleeuing the words of Christ giueth force to the Sacraments In the water of Baptisme saith he it is the word that clenseth Take away the word and what is water but water Then commeth that which you cite Accedit verbum ad elementum fit Sacramentum Put the word to the element and then is it a Sacrament Vnde ista tanta virtus aquae vt corpus tangat cor abluat nisi faciente verbo non quia dicitur sed quia creditur Nam in ipso verbo aliud est sonus transiens aliud virtus manens Whence hath the water this vertue to touch the body and wash the soule but by the power of the word not in that it is spoken but in that it is beleeued for in the word it selfe the sound passing is one thing and that little woorth the vertue remaining is another thing If the word of Christ do not worke in that it is spoken much lesse in that it is actiuely or exquisitely spoken with square conueiance and nimble gestures the lacke of which is the greatest fault you can find with our Sacraments Philand This is no small fault but yet not the greatest Theoph. You should haue laid foorth in writing what circumstances are required to your actiue application of Christes words and then you might haue béene answered with more perspicuitie Wheras now your obiecting vnto vs the breach of Christes institution in certaine metaphysicall and supermysticall termes neither opened by your selues nor vnderstood of others is but a Iesuiticall deuise to make a brable about words and to get the simple in the meane time to mistrust some-what in our doctrine and doings though they nor you sée no iust cause to mislike But to be short with you if the repelling of your actiue and slipper gestures and hauiours that we might embrace the will and commandement of the high and mightie God be a fault we haue committed many foule faults in this and all other parts of our profession otherwise in pride and presumption you
precepts eate ye drinke ye but in al respects the cup was deliuered at the same time to the same persons when the bread was So that you must either exclude the people from both which I trust you dare not or admit them to both which is the very point that we presse you with Heare what a man of your side thinketh as well of this consequent as of your halfe communion There be some false catholikes that feare not to stop the reformation of the church what they can These spare no blasphemies least that other part of the Sacrament shoulde bee restoared to the lay people For say they Christ spake drinke ye all of this onely to the Apostles but the words of the Masse be these take and eate ye al of this Here I would know of them whether this were spoken only to the Apostles then must laymen abstaine likewise from the element of bread which to say is an heresie yea a pestilent and detestable blasphemie It is therefore consequēt that both these words eate ye drinke ye were spoken to the whole Church I will not take this aduantage that your owne fellow doth proclaime you for false Catholikes heretikes and horrible blasphemers God giue you grace to see whither you be fallen and whence This for your liues you cannot shifte but these two precepts eate ye drinke ye by the tenor of Christs institution must be referred to the same persons and so both or neither pertaine to the people Surely the wordes which our Sauiour vsed in deliuering the cup are more generall and effectiue than when he gaue the bread Drinke ye all of this and they all dranke of it take it diuide it among you This cup is the newe Testament in my blood which shall be shed for you Now the Lord shed not his blood for the Priest onely but also for the people neither was the new Testament established in the blood of Christ for the Priestes sake but as well for the redemption of the people Then as the fruites and effects of the blood of Christ are common to the people with the Priest so should the cup also which is the communion of his blood shed for the remission of the peoples sins be diuided indifferently betweene the Preist and people There is saieth Chrysostome where the Priest differeth nothing from the people as when wee must receiue the dreadfull mysteries For it is not here as it was in the olde Lawe where the Priest eate one part and the pleople an other neither was it lawfull for the people to be partaker of those thinges which the Priest was but now it is not so but rather one bodie is proposed to all and one cup. Phil. The church then might like that the people shoulde haue the cup as the church after did mislike it for many and weightie causes but how proue you that Christes precept extendeth vnto the people Theo. Wee can haue no better interpreter of Christes speech than his Apostle that was best acquainted with the true meaning of our Sauiour Wee haue sayth he the minde of Christ and that which I deliuered you I receiued of the Lorde So that hee did not correct but onely report the Lordes ordinaunce and in deliuering both kindes to the whole church of Corinth priest and people without exceptiō the teacher of the gentiles did neither swarue frō the first institutiō nor right intentiō of Christ his master The cup of thāksgiuing which we blesse is it not the communion of Christes blood The bread which we breake is it not the communion of Christs body Ye can not drink the cup of the Lord the cup of diuels Ye can not be partakers of the Lordes table and of the table of diuels Can you frame vs a reason out of these wordes of Sainct Paul to dissuade the Corinthians from eating and drinking such things as the Gentile there sacrificed to Idols not confesse that they dranke of the Lords cup It is not possible For this is Sainct Paules argument You can not drinke both the Lordes cuppe and the cuppe of diuels the cuppe of thankes giuing which wee blesse and you all drinke of is the communion of the Lordes blood therefore you maie not drinke of the cup of diuels YOV CANNOT DRINKE BOTH inferreth they did and should drinke one which was the Lordes cup not the cup of diuels els Paul should haue said you maie drinke neither not the cup of diuels for they might haue no fellowship with diuels neither the Lordes cup for that is reserued for the Priest by your doctrine but both saith Paul you cannot drinke ergo they must drinke one which was not the cup of diuels Againe the cup which they dranke not could to them be no Communion For nature teacheth vs that to be partaker of a cup is to drinke but the Lordes cup was to them the communion of his blood ergo they dranke of the Lordes cup. My collection is so cleare that the vulgar translation which you are tied to by the Councell of Trent putteth these verie woordes in the text Omnes de vno pane de vno calice participamus we all are partakers of one bread AND OF ONE CVP. Ambrose Hierom Bede Haymo and others found it so consequent to S. Pauls former woords and coherent with his maine reason that they sticke not to keepe this addition de vno calice in their verie terts on which they comment So that out of question Paul taught the Church of Corinth to distribute the Lordes supper to the Christians in both kindes and that as he saith he receiued of the Lorde And who◠that hath anie shame or sense left reading the next Chapter that followeth where Christes institution is fullie proposed and largelie debated by S. Paul will or can doubt but the Lorde at his last Supper ordained both kindes for all the faithfull As often saith Paul to the whole Congregation as ye shall eate this bread and drinke this cup ye shewe the Lordes death till he come Whosoeuer shall eate this bread drinke the cup of the Lord vnworthilie shall be guiltie of the bodie and blood of the Lorde Let a man therefore not speaking of this or that man but of euerie man examine himselfe and so let him eate of this bread and drinke of this cup. And least you should want a generall affirmatiue to iustifie this our exposition take these woordes of S. Paul and quiet your selfe By one spirit are we all Baptized into one bodie whether we be Iewes or Grecians bond or free and WE ALL HAVE DRVNKE into one spirit Can you looke for directer or plainer woordes All Iewes and Gentiles bond and free not onelie dranke but by drinking were made partakers of one and the same spirite uen as by baptisme they were grafted into one bodie Then if Christ himselfe deliuered both kindes at his last Supper
it or recall you backe from your enterprise is sacrilege Woe bee to you that call good euill and euill good which set darkenesse for light and light for darkenesse and put bitter for sweete and sweete for bitter Woe bee to you that are so wise in your owne eyes and so prudent in your owne conceites that you preferre your owne Counsell before the wisedome of God Philand Nay you preferre your wittes before the whole Church of GOD you woulde not other-wise take vppon you to controle your forefathers and teachers in such sort as you doe Theoph. If they forsooke their fathers yea GOD him-selfe why shoulde wee not renounce them rather as parricides than resemblance of their auncestours Philand They were Catholikes and so are wee Theoph. You leaue the steppes both of Christ and his Church and yet you must and will bee catholikes Philand Wee followe them better than you doe Theoph. So it appeareth by your halfe communion which they condemned for sacrilege and you embrace for Religion Phi. Here is such a stirre about eating and drinking as though all consisted therein and in the meane while you neglect and abolish the holy and vnbloody sacrifice which is farre more Catholike than your communion Theo. You neede not make so light of eating and drinking at the Lordes table There depende greater promises and dueties on that than on your vnbloody sacrificing the sonne of God As often as yee shall eate this breade and drinke this cup yee shewe the Lordes death till hee come Without eating and drinking therefore the Lordes death is not shewed The bread which we breake to be eaten is it not the communion of Christes body The cup of blessing which wee blesse that all may drinke of it is it not the communion of Christes blood If wee refuse eating the one or drinking the other can we be partakers of Christ or his spirit Hee that eateth my flesh sayth our sauiour and drinketh my blood dwelleth in mee and I in him and except you eate the flesh of the sonne of man and drinke his blood yee haue no life in you These bee the fruites and effectes of religions and worthie eating and drinking at the Lordes table shewe vs the like for your sacrificing and wee will thinke you had some occasion though no reason to turne the Lords Supper into an offering Philand This one Sacrifice hath succeeded all other and fulfilled all other differences of Sacrifices and hath the force and vertue of all other to be offered for all persons and causes that the others for the lyuing and the dead for sinnes and for thankesgiuing and for what other necessitie soeuer of body or soule Bee not these as great and good effectes of our Sacrifice as those which you nowe rehearsed for eating and drinking at the Altar Theo. They bee great if you had as good authoritie for the one as wee haue for the other Philand Wee haue better Theo. Wee must giue you leaue to say so but you shall giue vs leaue not to beleeue you Phi. All the fathers with one consent stand on our side for the Sacrifice Theoph. Were it so that yet is many degrees beneath the credite of our conclusion You bring vs the speaches of men wee bring you the woorde of God I trust you will aguise some difference betwixt them Phi. As though wee coulde not bring you Scriptures as well as fathers for the sacrifice of the Masse Melchisedec by his oblation in bread and wyne did properly and most singularly prefigurate this office of Christes eternall Priesthoode and sacrificing himselfe vnder the formes of breadâ— and wyne which shall contynue in the Church throughout all Christian Nations in steede of all the offeringes of Aarons Priesthood as the Prophet Malachie did foretell as Saint Cyprian Saint Iustine Saint Irineus and others the most auncient Doctors and Martyrs doe testifie Cyprian epistola 63. num 2. Iustin. dial cum Trypho post med Iren. libro 4. capit 32. And Saint Augustine libro 17. cap. 20. de ciuitat Dei libro primo contra aduers. leg prophet ca. 18. lib. 3. de baptism ca. 19. S. Leo sermone 8. de passione auouch that this one sacrifice hath succeeded all other and fulfilled all other differences of Sacrifices c. Yea in S. Pauls epistle to the Church at Corinth the first and tenth chapter We maie obserue that our bread and chalice our table and altar the participation of our host and oblation be compared or resembled point by point in all effectes conditions and properties to the altars hostes sacrifices and immolatious of the Iewes and Gentiles Which the Apostle woulde not or coulde not haue done in this Sacrament of the altar rather than in other Sacraments or seruice of our Religion if it onelie had not beene a Sacrifice and the proper worship of God among the Christians as the other were among the Iewes and heathen And so doe all the fathers acknowledge calling it onelie and continuallie almost by such termes as they doe no other Sacrament or ceremonie of Christes Religion The Lamb of God laide vpon the table Concil Nicen. The vnbloodie seruice of the Sacrifice In Concil Ephesin epist. ad Nestor pag. 605. The sacrifice of sacrifices Dionys. Eccles. Hieronym cap. 3. The quickning holie sacrifice the vnbloodie host and victime Cyril Alex. in Concil Ephes. Anatâ— the propitiatorie sacrifice both for the liuing and the dead Tertul. de cor Milit. Chrys. ho. 41. in 1. Corinth ho. 3. ad Phil. Ho. 66. ad pop Antioch Cypr. epi. 66. decaena Do. nu 1. August Euch. 109. Quaest. 2. ad Dulcit to 4. Ser. 34. de verb. Apost The sacrifice of our mediator the sacrifice of our price the sacrifice of the newe Testament the sacrifice of the Church August li. 9. ca. 13. li. 3. de baptist ca. 19. The one only inconsumptible victime without which there is no Religion Cyprian de caen Do. nu 2. Chrysost. ho. 17. ad Hebr. The pure oblation the newe ofspring of the newe Law the vital and impolluted host the honoâ—râ—ble dreadful Sacrifice the Sacrifice of thankesgiuing or Eucharistical the Sacrifice of Melchisedec This is the Apostles and fathers doctrine God grant you may find mercy to see so euident and inuincible a trueth Theo. You be nowe where you would be and where the fathers seeme to fit your foote But if your sacrifice bee conuinced to bee nothing lesse than catholike or consequent to the Prophets Apostles or Fathers Doctrine what say you then to your vanitie in alleaging if not impietie in abusing so many Fathers and Scriptures to proppe vp your follies Phi. Bee not these places which we bring you for this matter vndeniable vnauoydable indefeatable vnanswerable Theo. In any case lay on loade of termes You haue made vs so many in your late Rhemish testameÌ„t that now you must not seeme to lack But what if all these places neede
neither denying auoyding defeating nor answering What if not one of these fathers whose works you cite as thick as hops euer spake or heard of your external and real sacrificing the sonne of God afresh for the sinnes of the worlde but they vsing the wordes Sacrifice and oblation to an other purpose you force a priuate and peculiar sense of yours vpon their speaches against their meanings Phi. This is euer your wont when the woordes bee so plaine that you can not deny them to flie to the meaning Theo. In deede this hath beene not the least of Satans sleights in conueying your Religion from steppe to step point by point to keepe the speach and chaunge the sense of the learned and auncient fathers that what with the phrases which were theirs and the forgeries which were not theirs and yet caried their names hee might make the way for Antichrist to set vp his visible Monarchie of error and hypocrisie Phi. This is the way to rid your selues of all obiections Theoph. And the other is the way to drowne your selues in the deapth of all corruption but so long as wee holde their fayth and doctrine which were the lights and lampes of Christes church we can spare you their phrases here and there skattered in their writings you no whit the neerer the trueth of their beliefe Phi. You hold not their fayth in this or any other point of your Religion Theo. The greatest boasters bee not alwaies the greatest conquerours Let it therefore first appeare what they teache touching the Sacrifice of the Lords table and what wee admit and then it will soone bee seene which of vs twaine hath departed from them The fathers with one consent call not your priuate Masse that they neuer knew but the Lordes Supper a Sacrifice which wee both willingly graunt and openly teach so their text not your gloze may preuayle For there besides the sacrifice of praier and thankesgiuing which we must then offer to God for our redemption other his graces bestowed on vs in Christ his sonne besides the dedication of our soules and bodies to be a reasonable quicke and holy sacrifice to serue and please him besides the contribution and almes then giuen in the primatiue Church for the reliefe of the poore and other good vses a Sacrifice no doubt very acceptable to God I say besides these three sundry sortes of offerings incident to the Lordes table the very Supper itselfe is a publike memorial of that great dreadful sacrifice I meane of the death bloodshedding of our sauiour and a most assured application of the merites of his passion for the remission of our sinnes not to the gazers on or standers by but to those that with faith and repentance come to the due receiuing of those mysteries The visible sacrifice of bread and wyne representing the Lords death S. Austen enforceth in these words Hold most firmly neither doubt of this in any case that the only begotten sonne of God taking our flesh offered himselfe a sweet smelling sacrifice to god to whom with the father the holy ghost the Patriarks Prophets Priests vnder the old law sacrificed brute beasts to whoÌ„ now in the time of the new Testament with the same father holy spirite the holy Catholike Church throughout the world doth not cease to ofâ—er the sacrifice of breade and wine in faith charitie In those carnal Sacrifices there was a figuration of the flesh of Christ which he should offer bloud which he should shed for the remissioÌ„ of our sins In this sacrifice there is a thankesgiuing remembrance of the flesh which he hath offered and bloud which the same god hath shed for vs. With him agreeth Ireneus Christ willing his Disciples to offer vnto God the first fruites of his creatures not that god needed them but lest they should be found vnfruiteful or vnthankful toke the creature of bread and gaue thanks saying this is my body And likewise he confessed the cup which is a creature amongst vs to be his bloud teaching the new oblation of the new Testament which the Church receiuing from the Apostles offereth to God throughout the world We must theÌ„ offer to god in al things yeeld thanks to god the maker with a pure mind vnfaigned faith stedfast hope and feruent loue offering the first fruits of his Creatures and this oblation the Church only sacrificeth in purity to the creator offering to God of his creatures with thanksgiuing And this we offer to him not as if he stoode in neede of these presents but rendring him thanks for these his gifts and sanctifieng the creature This oblation of bread wyne for a thankesgiuing to God a memoriall of his sonnes death was so confessed vndoubted a trueth in the church of Christ till your Schoolemen beganne to wrest both Scriptures and Fathers to serue their quiddities that not onely the Liturgies vnder the names of Clemens Basil and Chrysostome do mention it We offer to thee our king and God this bread this cup according to thy sonnes institutioÌ„ tua ex tuis offerimus tibi domine we offer thee O Lord these thy gifts of thine own creatures Which sense Irineus vrgeth against valentine but also the very Missals vsed in your own Churches at this day do confirme the same These be the woordes of your own Offertorie Receiue holy Father God euerlasting this vndefiled host which I thine vnworthy seruant offer to thee my king and true God for my sinnes negligences and offences innumerable for al standers by yea for all faithful christians as wel liuing as departed this life that it may helpe me theÌ„ to attaine eternal life We offer to thee O Lord this cup of saluation intreating thy goodnes that it may be taken vp into thy sight as a sweet smell for the sauing of vs the whole world Receiue blessed Trinitie this oblatioÌ„ which we offer to thee in remeÌ„brance of the passion resurrection asceÌ„tion of Christ Iesus our Lord. We humbly beseech thee most merciful father through Iesus Christ thy son our Lord that thou accept blesse these gifts these preseÌ„ts these holy vndefiled sacrifices which we offer to thee first for thy Church holy and catholike c. For al true belieuers c. For al here present c. For the redemption of their soules and hope of saluation Certainely you speake these words long before you repeate Christs institution your Masse-booke doth apparently prooue that which I report if I mistake the secretes of your masse let the shame bee mine What then offer you in this place Christ or the creatures of bread wine By your own doctrine Christ is not present neither any change made til these wordes This is my body this is my blood be pronounced ergo before consecration the creatures of bread wyne keepe their
proper earthly substance when notwithstanding your selues offer thē to God in your masses for the remissiō of your sins redēption of your soules to profit the quick the dead by that oblation You teach the people that nothing is offred by the priest to god the father for remission of sins but Christ his son Your masse where this should be done conuinceth that you sacrifice not Christ but the creatures of bread wine Be you not more thā blind which see not that the praiers which you daily frequent refute the sacrifice which you falsly pretend Phi. As though the ancient fathers did not also say that Christ himself is daily offred in the church Theo. Not in the substance which is your error but in signification which is their doctrine ours Take their interpretation with their words they make nothing for your local external offring of christ Was not Christ saith Austen once sacrificed in himselfe and yet in a sacrament is he offered for the benefite of the people not euery Paschal feast only but euery day Neither doth he lie that whē the questiō is asked him answereth Christ is offred daily For if Sacraments had not a certain similitude of the things wherof they be sacraments they should be no Sacraments at al. And by reason of this similitude they vsually take the names of the things them-selues Christ is offred daily this is true saith Austen but how The communion is a sacrament of the Lords death sacraments haue the names of the things them selues from a certaine resemblance that is betwene them This doctrine differeth much from yours and yet must Austen stand for a christian and Catholike father when you by your patience shall goe for vpstarts Phi. S. Augustine spake this not of the liuely flesh blood of Christ which we sacrifice to god the father by the priests hands for the sins necessities of mē but of his death passiō represented at our masse by the holy mysteries The. In deed S. Augustin spake of that he knew as for your cōceit of sacrificing the liuely flesh blood of Christ in substance vnder the formes of bread wine by the priests hands neither he nor any good author was euer acquainted with it And to say the truth the very spring roote of your error is this that you seek for a sacrifice in the Lords supper besides the Lords death Marke wel the words of Cyprian The passion of the Lord is the sacrifice which we offer Of Ambrose Our high priest is he that offred on the crosse a sacrifice to clense vs the very same we offer now which being then offred cannot be consumed this Sacrifice is a sāplar of that we offer that very sacrifice for euer Of Eusebius Christ after al things ended offred a wōderful oblation most excellent sacrifice on the crosse for the saluation of vs al gaue vs a memorie therof in stead of a sacrifice we therfore offer the remēbrance of that great sacrifice in the mysteries which he deliuered vs. Of Chrysost. Bringing these mysteries we stop the mouthes of those that aske how we proue that Christ was sacrificed on the crosse For if Iesus were not slaine whose signe and token is this sacrifice Of Austen We sacrifice to God in that only manner in which he commanded we should offer to him at the reuealing of the new Testament the flesh and blood of this sacrifice was yeelded in verie trueth when Christ was put to death after his ascention it is now solemnized by a Sacramēt of memorie The verie elements and actions of the Lordes Supper conuince no lesse The bread which we breake what else doth it represent but the Lordes bodie that was broken for vs The cup which we drinke what els doth it resemble saue the Lordes blood that was shed for our sakes When the host is broken and the blood poured out of the cup into the mouthes of the faithfull what other thing saith Prosper is thereby designed than the offering of the Lordes bodie on the crosse and the shedding of his blood from his side As often as you shall eate this bread and drinke of this cup you shewe forth the Lordes death till he come saith Paul There can be no question of this the spirit of god hath spoken it Then if the death of Christ be the sacrifice which the church offreth it is euident that christ is not only sacrificed at this table but also crucified crucified in that selfe same sort sense that he is sacrificed but no man is so mad as to defēd that christ is really put to death in these mysteries ergo neither is he really sacrificed vnder the formes of bread wine which thing your selues haue lately ventered rashly presumed without al antiquity The catholik fathers I can assure you say christ is offered christ is crucified in the Lords supper indifferently So Ierom Christ is euery day crucified to vs. So Chrysostom The death of christ is here performed So Gregory Christ dieth againe in this mysterie his flesh suffreth for the saluation of the people so to conclude Austen The gētiles now through the whole world tast lick the passion of Christ in the sacraments of his body blood If you can expound this you shall not neede to stagger at the rest The church hath no Sacrifice propiciatorie besides the death of her Sauiour and therefore as she doth kill him so she doth offer him in her mysteries If you can not learne by the direction of your own decrees what doctrin was taught in the primatiue church and euen in your own church for 1300. yeres touching this matter The offering of the Lords flesh by the Priests hands is called the passion death and crucifying of Christ Non rei veritate sed significante mysterio Not in precise truth but in a mystical signification or it your gloze delight you rather In this mysterie Christ dieth that is his death is represented his flesh suffereth that is his passion is represented In this very sense Christ is offred daily Chrysostom Do we not offer euery day we do but a memorial of his death We do not offer an other sacrifice but euer the same or rather we continue the remembrance of that sacrifice Ambrose Because we were deliuered by the Lords death we bearing that in mynd do signifie with eating and drinking the flesh and blood that were offred for vs It is a memorial of our redemption Eusebius Christ offered a wonderful sacrifice for the saluatiō of vs al we haue receiued a memorial of that most sacred oblation to be performed at the Lordes table according to the rule of the new testament Augustin Christ is our high priest after the order of Melchisedec which yeelded himself a slain sacrifice for our sinnes and gaue vs a
Christ if you know not whereof he spake proue no conuersion of the bread into his body For vnlesse THIS be taken to import the bread the bread by those wordes can not be changed and if not by these then surely by none Phi. I see your drift you fet about to force me to confesse that by the strict coherence of our Sauiours wordes the bread is Christ since that propositioÌ„ in precise speech is vntrue you would come in with your figures Theo. And your drift is as open that hauing deuised a reall and carnall presence to your selues by colour of Christes wordes and perceiuing the same to bee no way consequent to the letter which you pretend least you shoulde bee disproued to your faces you will not admit the perfect and plaine context of Christes wordes but stand houering about other sophisticall illusions which will not helpe you For we haue the ful confession of scriptures fathers against you that the pronoune THIS in Christes words must bee restrained to the bread and to nothing else The Lord tooke breade and when hee had giuen thankes he brake no doubt the bread that he tooke and gaue to the Disciples the selfesame that he brake saying take ye eate ye this that I giue you This is my bodie What THIS could our Sauiour mean but THIS that he gaue THIS that he brake THIS that he tooke which by the witnesse of the Scripture it selfe was bread If you suppose that he tooke bread but brake it not or brake it but gaue it not or gaue it his Disciples to eate but told them not this which he gaue them but some other thing besides that was his body you make the Lords supper a merry iest where the later end starteth from the beginning and the middle from the both The pronoune THIS of it selfe inferreth nothing and therefore except you name the bread which Christ pointed vnto when he spake these wordes you coÌ„firme not the faithes but amase the wits of your followers S. Paul proposing the Lordes Supper to the church of Corinth expresseth that very word which we say the circumstances of the Gospel import As often as ye shall eate saith he This bread and drinke this cuppe you shew foorth the Lords death till he come The bread which he brake is it not the communion of Christs body Let a man examine himselfe and so let him eate of that bread and drinke of that cup for whosoeuer shall eat this breade and drinke the cup of the Lord vnworthily shal be guilty of the body blood of the Lord. So that as wel by the cohereÌ„ce of the former words in the description of the Lords supper as by the manifest adiectioÌ„ which S. Paul putteth to the demoÌ„stratiue we conclude our sauior pronouÌ„ced of the bread that it was his body The referring of THIS to the bread all the catholik fathers that euer wrate with pen in the church of God acknowledge with one consent Iustinus Wee be taught that the sanctified foode which nourisheth our fleshe and our blood is the fleshe and blood of that Iesu. Tertullian So Christ taught vs calling bread his bodie and discussing the wordes of the supper Why saith he doth Christ there call bread his bodie Austen That which your faith requireth to be taught the bread is the body of Christ and the cup his blood Cyprian Our Lord at his table gaue to the Disciples with his own handes bread and wine on the crosse hee yeelded his body to the souldiers handes to be wounded that his Apostles might teach all Nations how bread and wine were his flesh and blood Ireneus How shall it appeare to them that the bread on which they giue thankes is the body of their Lord and the cup his blood if they graunt not Christ to be the sonne of the creator of the world How did the Lord rightly if an other were his father taking bread of this condition that is vsuall amongst vs confesse it to bee his body Hierom Let vs learn that the bread which the Lord brake gaue to his disciples is the Lords body himself saying to theÌ„ take ye eate ye this is my body Athan. or at lest the coÌ„mentary that is extaÌ„t in his name What is the bread the body of Christ. Epiphan Of that which is round in figure sensles in power the Lord would say by grace this is my body Cyrill Christ thus auoucheth and saith of the bread this is my body Theodorete In the verie giuing of the misteries he called bread his body And of all others your selues may not shrink from this resolution of Christs wordes the surest holde of your reall presence though it bee not much standeth onely on this settle For what wordes haue you besides thâ—se to proue that the breade is chaunged from his former substaunce Uerily none Then if in these wordes which should worke the change there be no mention at all of bread how can that which is no way comprised in them bee chaunged by them So miraculous a change can not be wrought by silence but rather if any such be by the power of Christes words and in those words must the thing at least be named that shall be changed Againe the demonstratiue THIS must needes note that which was there present on the Lordes table before the words of consecration were wholy repeated and the flesh of Christ coulde not be present vnder the likenesse of bread without or before Consecration ergo the pronoune inferreth not Christ but the bread which by your owne positions is not abolished but in vltimo instanti prolationis verboruÌ„ in the very last end instant of vttering these wordes And therefore remaine in his owne nature wheÌ„ the first word was pronounced Which some not the meanest men of your side foresaw very well howsoeuer you since haue taken other counsel and therefore they say Dicendum est quod hoc demonstrat substantiam panis We must behold saith Gerson that the pronoune THIS doeth demonstrate the substaunce of bread and Steuen Gardiner Christus ait euidenter hoc est corpus meum demonstrans panem Christ sayeth plainly this is my body pointing to the bread Notwithstanding afterward he changed his minde in this as in many other thinges came to Indiuiduum vagum as if Christ had saide THIS what is it I can not tell but it must needes be somwhat is my body Occam and other profound fellowes of your side bethinking themselues how your opinion might best agree with the wordes of Christ say the pronoune THIS must be referred to the bodie of Christ as if our Sauiour had said this my body is my body To make all cocksure the coronell of your scholmen I meane the gloze resolueth the doubt on this wife Solet quaeri quid demonstretur per pronomen
on his flesh and that they might thenceforth learne that the flesh of which he spake was celestiall foode from heauen and spirituall nourishment which hee giueth Augustine Why preparest thou thy teeth and thy bellie BELEEVE AND THOV HAST EATEN To beleeue in him this is to eat the liuing bread HE THAT BELEEVETH EATETH He is inuisibly fedde because hee is inuisibly regenerated He is inwardly a babe inwardly new In what part he is renewed in that part is he nourished Bernard that in respect of antiquitie liued but yesterday can teach you the meaning of this place When they heard him say except you eate the flesh of the sonne of man and drink his bloud they saide this is an hard speach and departed from him And what is to eate his flesh and drinke his bloud but to communicate with his passions and imitate that conuersation which he ledde here in flesh The text it selfe doth in sight conuince so much The Lord often times expoundeth his owne wordes purposly to this effect Worke not for the meate which perisheth but for the meate which dureth to eternall life and this is the worke of God that you beleeue in him whom he hath sent I am that bread of life he that commeth to me not by walking but by beleeuing shal not hunger he that beleeueth in me shal neuer thirst Hunger and thirst are no way quenched but with eating and drinking Then how can the beleeuer but still hunger and still thirst except we graunt that he which beleeueth both eateth and drinketh Verily verily I say vnto you except you eate the flesh of the sonne of man and drinke his bloud you haue no life in you He then which hath life per consequence eateth the flesh of christ and drinketh his bloud but he that beleeueth hath eternall life as our Sauiour affirmeth in the same place with no lesse vehemencie Verily verily I say vnto you he that beleeueth in me hath euerlasting life ergo he that beleeueth eateth the flesh and drinketh the bloud of Christ. For if eating and drinking in this place were referred to the mouth and teeth how could Iudas or any other of the wicked that is once partaker of the Lordes table perish The wordes of Christ be plaine Your fathers did eate Manna in the wildernes and are dead If any man eate of this bread he shal liue for euer whosoeuer eateth my flesh and drinketh my bloud hath eternall life But the wicked notwithstanding the corporal chamming of this Sacrament die the death of sinners ergo they neither eat the â—lesh of Christ nor drink his bloud not because their teeth or iawes faile them but by reason they want faith which is the right and proper instrument of spiritual eating Since then man beleeueth with his heart vnto righteousnes as Paul teacheth not with his iawes nor lippes ergo the soul of man which only beleeueth only doth eate the flesh of Christ and our bodies which haue no meanes to beleeue can neither eate nor drinke in that sort and sense that our Sauiour there speaketh of You cannot with honestie steppe from so manifest both Scriptures and Fathers as these bee that I haue brought or if you can dally with so good and graue witnesses in so weightie matters I trust the Godly will bee fully resolued that the manner of eating Christs flesh and drinking his bloud which the Lord himselfe first proposed in the sixt of Iohn was not LITERALL NOR CORPORALL as the Capernites vnderstand him and were deceiued but ALLEGORICALL AND SPIRITVALL ALLEGORICALL in respect of the words which be not there precisely taken in their vsuall signification for grinding with the teeth and straining downe the throate but figuratiuely spoken and import as much as confessing imbracing with hart and inward affectioÌ„ SPIRITVAL because not our mouths but our minds not our bellies but our spirites are nourished with the flesh and bloud of Christ and that not by chewing or swallowing but by remembring and beleeuing that his bodie was wounded and his bloud shedde for our perfect and eternall redemption Now the Lords Supper is correspondent not contrarie to the first of Iohn as we saw before by the verdit of the fathers confession of your selues therefore the Lords table teacheth no literall nor carnal but a spirituall mysticall eating of the â—lesh of Christ and drinking of his bloud which you cannot obserue so long as you presse the letter of these wordes Take eat this is my body For taking and eating in the Supper bee corporall actions euen as breaking the bread and deliuering the cup are Then if the wordes this is my bodie bee literall the consequent is ineuitable that the flesh of Christ is really taken with hands actually brused with teeth corporally lodged in the belly But this error the Lorde in his own person confuted and the Catholike fathers refell as impious irreligious and haynous ergo the wordes of the Supper this is my body bee not literall but rather aunswerable to the doctrine proposed in the sixt of Iohn which is nothing lesse than literal Phi. You make but a double manner of eating Christes flesh where you should make a triple A carnal spirituall and Sacramentall A carnal which the capernites dreampt of when they supposed they should haue eaten raw flesh to sight and tast as they did other meates A spirituall by faith and vnderstanding in which sort euery good man may eate the flesh of Christ and drinke his bloud at any time without the mysteries A Sacramentall as when wee eate the flesh of Christ vnder the formes of bread and wine though we neither see nor â—ast flesh or blood Of these three sortes the sixt of S. Iohns Gospell refelleth onely the carnall which the Capernites grossely fell to when they heard our Sauiour speake of the Sacrament Theo. I blame you not if you bee loath to be counted Capernites They were reproued by our Sauiour as grosse mistakers of his speach and lewde forsakers of his fellowship but would God you were as willing to leaue their error as you be to refuse their name Phi. Wee be farder than you from their opinion And you be rather Capernites that aske how can he giue vs his flesh to eate and will not beleeue any eating of Christes bodie with the mouth except your eyes and tongues maie first discerne and tast the same Theo. We aske not him how he can doe anie thing that he will but wee aske you how you know that both his will and his worde are changed since he rebuked the Capernites for their grossenes Phi. We doe not say that either his will or his word are chaunged Theo. Then the doctrine of eating his flesh and drinking his blood which he delâ—uered in the sixt of Iohn remaineth in the same force and strength that it did at first when he reuealed it to his disciples Philand It doth
mysterie that Christ is eaten vnder the formes of bread and wine Theo. None at all if you set your teeth and iawes on worke to eate him as the Capernites thought they should when they peruerted the wordes of Christ. Phi. They supposed they should haue seene and tasted mans flesh which is horrible Theo. Eating as I haue shewed you doth consist not in seeing or tasting but in chamming and swallowing since you therein consent with the Capernites though you could alleadge twentie diuersities betweene their maner of eating yours yet both are corporal and contrary to that doctrine which Christ deliuered in the sixt of Iohn â— For that as I haue proued was intended and referred to the soules and spirits of men not to their throats or entrals and therefore well in couering the body of Christ and deluding your senses you may differ from the Capernites but in preparing your teeth and iawes for the flesh of Christ and in drawing his wordes from their mystical and figuratiue sense you ioyne with the Capernites against all the Catholike Fathers that euer wrate in the Church of Christ. Phi. Haue we thinke you no fathers with vs as well for the literall construction of Christs wordes as for the corporal eating of his flesh in the Sacrament Corporall I call it not because we see it or tast it as we doe other meates but because we be sure it entereth our mouthes when we receiue our rightes and is really contained in our bodies Theo. You may abuse some fathers to make a shew but otherwise you haue no ground in them either of your literall vnderstanding Christs speach or corporal eating of christs â—lesh Phi. Haue we not S. Damascen S. Epiphanius Theophilact Euthymius and others earnestly presse the literal construction of christs words against your signes and figures and as for eating the flesh of Christ with our very mouthes S. Austen S. Chrysostom S. Leo S. Gregorie S. Cyril Tertullian others are resolute whoÌ„ I trust you wil not condemn for Capernites By this way the simple learne what to looke for at your hands that wil out-face so plaine a trueth Theo. He that will be good at outfacing let him studie your Testament and hee neede none other teacher but what trueth is it that we outface Phi. Neuer father you said auouched the literal sense of Christes wordes Theo. I said no ancient father of which number I do not account these late Grecians to be And therefore if they did contradict that which Tertullian Austen Origen Chrysostome and others did teach long before them wee would not regard them but as yet I seeâ— no such thing proued by them Phi. The proofe is easie S. Damascene rehearsing the wordes of Christ This is my body immediately addeth not a figure of my body but my body not a figure of my bloud but my bloud S. Epiphanius likewise Christ said take eate this is my body Hee saide not take eate the Image of my body And Theophilact Bread is the very bodie of our Lord and not a figure correspondent For he said not this is a figure but this is my body And so Euthymius Christ said not these are signes of my body but these are my body These be manifest places and yet such is your impudencie that you affirme no father euer vrged the literall force of Christes words And so for the corporall eating of Christs flesh with our mouthes S. Augustine saith It hath pleased the holy Ghost that in the honour of so great a Sacrament our Lordes bodie should enter into the mouth before other meates And S. Chrysostome Our mouth hath gotten no small honour receiuing our Lordes bodie And S. Gregorie The bloud of the lambe is sucked not only by the mouth of the heart but also by the mouth of the body And S. Leo That is receiued by the mouth which is beleeued by the heart And Tertullian Our flesh doth feede on the bodie and bloud of our Lord And S. Cyril It was needfull that this rude and earthly body should be recouered to immortalitie by touch tast and foode of the same kind with it selfe You aske for fathers here they be both many in number and auncient in time to discharge vs that we be no Capernites and to refell your foolish vaunt that all antiquitie were of the verie same mind that you are now It may bee you neuer heard the places before If you did not I will pardon your ignorance so you repent your rashâ—es Theo. Yeas sir I haue seene them and â—â— may bee weighed them better than euer you did And notwithstanding your magnificence it will appeare you be not free from ignorance whatsoeuer you be from impudencie Phil. I will burne my cloathes to my shirt if euer you answere them Theo. But saue your skinne from the fire though you spare not other mens blood nor bones Phi. We vse you but as heretikes should be vsed Theo. If it be heresie for vs to serue god according to the Gospel of his sonne what is it for you to serue him with your own medlees Phi. You would flie the fielde rather than your life but I must keepe you to it Theo. You runne so fast from God and your Prince that you may soone ouer-goe vs if we would flie but as yet I see no cause Damascene Theophilact and Euthymius presse the letter of christes speach not to deriue thence your carnal and guâ—tural eating of christs flesh nor to controll that which Tertullian Austen Origen Chrysostome and others men of farre greater learning and authoritie than these taught long before them in the church of God but to shew that bread and wine be not only tokens and bare signes of christes fleshe and bloud but also cary with them and in them the vertue power and effect of his death and passâ—on Euthymius Christ said not these be the signes of my body and bloud but these are my bodie and bloud We must therefore NOT LOOKE TO THE NATVRE of the giftes which are proposed BVT TO THE VERTVE Against them which defend that this Sacrament doth only figure not offer signifie not exhibite grace the letter may wel be forced to proue the diuine power and operation of the mysticall elemenets Against vs which hold the visible signes in substance to bee creatures in signification mysteries in operation and vertue the things themselues whose names they bearâ— this illation concludeth nothing Yet for the better explication of him selfe and others vsing the like kind of speach Theophilact addeth this worde ONLY Marke that the bread which is eaten of vs in the mysteries Non est TANTVM figuratio quaedam carnis Domini is not an only figuring of the Lords flesh but the Lords very flesh For he saide not the bread which I will giue is a figure of my flesh but is my flesh Their meaning was as we see
the thinges themselues whose signes those are Philand It were Theophil Why then since corporall eating serueth only for corporall nourishing and hath a continuall and naturall coherence with it doe you confesse the trueth in the later and not as well in the former part of that action why doe you not expound them both alike Philand To say the immortall fleshe of Christ is conuerted and turned into the quantitie and substaunce of our mortall flesh is an horrible heresie Theophil And so say that his fleshe is eaten with our mouthes and â—awes lâ—â—th in our stomacks is the verie pathway right introduction to that heresie or at least to as brutish and grosse an erour as that is Philand The Fathers affirme that his body is eaten with our mouthes Theophil And so they affirme that his bodie and blood doe increase and augment the substaunce of our mortall and sinnefull bodies Philand But that can not bee Theophil No more can the other Philand Howe shall our bodies rise at the last day if Christes body bee not in them Theophil Our resurrection dependeth not on the act of eating his flesh but of nourishing our fleshe with his as Ireneus telleth vs and the thinges which wee eate are not the causes but as the great Nicene councell admonisheth the pledges of our resurrection Their words be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must beleeue these to bee the signes or pledges of our resurrection Philand S. Chrysostom earnestly inforceth the eating of Christs flesh And sayth wee doe not onely eate it but euen * fasten our teeth in his fleshe Theo. In deede hee saith so but if you did not auert both your eyes and eares from the trueth you would perceiue by that verie sentence both the maner of his other Fathers speeches of that Sacrament and the right intent of their Doctrine in those cases His wordes are Non se tantum videri permittens desiderantibus sed tangi manducari dentes carni suae infigi desiderio sui omnes impleri Christ suffering himselfe not only to bee seene of those that are desirous but to bee touched and eaten and our teeth to bee fastned in his flesh and all to be satisfied of their longing after him Phi. Lord me thinketh these words be verie plain words He suffereth our teeth to bee fastned in his fleshe Theo. Uerie plaine they bee but very false also vnlesse you either take the flesh of Christ for the signe called by that name or else referre teeth and biting to the soule and faith of the â—â—ward man aâ— wel as you do the eyes hands wherewith we see him touch him Phi. Look what an â—â—â—sion you haue since gotten Theo. Nay looke what a subuersion of all truth and saith you be since fallen to Phi. Doth not this Father say wee fasten our teeth in his flesh Theo. Doeth hee not also say We see him with our eyes touch him with our handes Phi. That is referred to our faith as S. Ambrose teacheth Fide Christus videtur side Christus tangitur By faith Christ is seene by fayth Christ is touched Theoph. And why shall not the next which is more vnlikely to bee true bee referred to faith as well as the former Sainct Ambrose likewise saying Comedat te cor meuÌ„ panis sancte panis viue panis munde veni in cor meum intra in animam meam Let mine heart eate thee O holy bread O liuing bread O pure-bread come into my heart enter into my soule and Cyprian calling it the proper norishment of the spirite besides infinite others that for a thowsande yeares taught that doctrine in the church of God not your gutturall eating of Christ with teeth and iawes Phi. Was your maner of eating Christes fleshe which you defende in the sacrament taught in the church for a thowsande yeares Theop. Euen ours was and when yours came first to be proposed your schoolemen ran euery man his way fighting and scratching one an other â—ho should fal fastest and farthest from the truth Philand Blush you not to auouch two such monsterous lies Theop. A lyar will easily suspect any man as knowing him-selfe to delight in lies but GOD bee thanked that lyes with you bee truethes with vs and with all that haue any knowlegde of GOD or care of his truth The things which I affirmed be manifest truethes and such as you will blush at for verie shame if you be not sworne to your holie Father against Christ as well as you bee against your Prince Origen commenting vppon these wordes of the Supper this is my bodie this is my blood this breade sayeth hee which Christ confesseth to bee his bodie is the worde that nourisheth our soules and this drinke which hee confesseth to bee his blood is the worde that moysteneth and passinglie cheereth the heartes of such as drinke it Thou which art come vnto Christ sticke not in the blood of his fleshe but rather learne the blood of his worde and heare him saying to thee this is my blood which shall bee shedde for the remission of your sinnes Hee that is partaker of the mysteries knoweth the flesh and blood of the worde of God For the bread is the word of righteousnesse which our soules eating are nourished with and the drink is the worde of the knowledge of Christ according to the mysterie of his birth and death The blood of the Testament is poured into our heartes for the remission of our sinnes Athanasius Howe fewe men woulde his bodie haue sufficed that this shoulde bee the foode of the whole worlde Yea therefore doeth bee warne them of his ascension into heauen that he might drawe him from thinking on his bodie and they thereby learne that the flesh which he spake of was celestiall meate from aboue and spirituall nourishment to bee giuen by him The wordes which I spake to you are spirite and life which is as much as if hee had sayde this bodie which is in your sight and delyuered to death for the worlde shall bee giuen you for meate that it may bee spiritually distributed in euery one of you and be an assuraunce and preseruatiue to raise you to eternall life Cyprian writing of the Lordes Supper Eating and drinking saieth hee bee referred to the one and same end with the which as the substance of our bodies is increased and preserued so the life of the spirite is maintained with his proper nourishment What foode is to the fleshe that faith is to the soule what meate is to the body that the worde is to the spirite working euerlastingly with a more excellent vertue that which bodily meates doe for a time and vntill a season Ambrose approaching to the sacred communion which you intitle a prayer preparing to Masse amongest other thinges speaketh thus to Christ himselfe Thou Lord saydst with thine holy and blessed mouth the bread
earthly cogitations of the mysticall elements and to stir them rather to marke in this Sacrament the wonderfull power and effects of Gods spirit and grace than the base condition and naturall digestion of bread and wine Phi. Would S. Chrysostom haue vs thinke the mysteries to bee consumed vnlesse in deede they were consumed Theo. His directing our cogitations for religion and reuerence rather to the inward force than outward appearance of the mysteries doeth not chaunge the sensible qualities of bread and wine whereof hee spake much lesse the substance alone whereof he spake not but draweth the receiuers from that which their eyes behold to that which by faith they beleeue to the secreter and diuiner part of the Sacrament not abolishing the one but preferring the other as more worthy to be considered and desired by the commers to the Lordes table And in this sense he willeth the people not to thinke that the Priest is a man in the verie next wordes that followe without line or letter betwixt Wherefore approaching to the Lordes table doe not thinke that you receiue the diuine body at the handes of a man but that you take a fierie coale by the Seraphims tongues which Esay sawe in his vision Can this be Chrysostoms meaning that in act and verie deede the Priest is changed into a Seraphim his hand into a paire of tongs the body of Christ into a coale of fire Except you be past your fiue wits you wil say no yet Chrysostom in the same place perswadeth the cōmunicants so to think as he did before that the mysteries were consumed by the substance or presence of Christs body Then if the latter wordes inferre no such chaunge why should the former If you be not so foolish as to mistake the second part of this sentence why be you so wilfull as to peruert the first vttered at the same time to the same purpose with the verie same phrase of speach Chrysostomes intent is no more to transsubstantiate the bread than the priest or the bodie of Christ but with vehement amplifications as his manner is he perswadeth the people to come to the Lordes table with no lesse reuerence than if they were to receiue a fierie coale as Esay did in his vision from one of the glorious Seraphims And to this end also doth he kendle them what he can not to be basely minded and affected toward the mysteries as if they were onely bread and wine in that sort to passe through the bellie with other meates but to prepare their hartes and to lift them vp to God as they promised to doe when the Priest saide lift vp your minds and harts they made answere we lift them vp vnto the Lord. These wordes therefore force no reall mutation in the thinges receiued but leade the receiuers from thinking on the weake creatures which they see to the mighty power of Gods graces which they see not and this is done with a religious cōsideration not with any monsterous transubstantiation or annihilation of the sacred mysteries Phi. S. Cyrill of Ierusalem saith Know you for a suerty that this bread which is seene of vs is not bread though the tast find it to be bread but the body of Christ. And so Theophilact It appeareth to bee bread but it is fleshe Theo. The first authors of this speach were late writers as Theophilact or lately set foorth by your fellowes not without great suspition as Cyrill of Ierusalem and the speech it selfe doth somwhat vary from the stile both of the Scriptures and fathers which acknowledge this mysterie to be bread wine The bread which we breake saith Paul is it not the communion of Christes body We all are partakers of one bread As often as you eate of this bread drink of this cup you shew the Lords death til he come Let a man examine himselfe and so let him eate of this bread and drink of this cup. And our Sauiour in the Gospell speaking of the cup I will not drinke hencefoorth of this fruit of the vine Tertul. Christ hath not euen at this day reiected the water of the creator by which he doth wash his nor the bread by the which hee doth represent his verie body Clemens Alexandrinus This is my blood euē the blood of the grape Cyprian We find it was wine which the Lord called his blood The Lord called his body bread kneaded togither of many cornes and his blood wine pressed out of many clusters of grapes Origen The Lords bread according to the materiall partes thereof goeth into the belly and so foorth by the draught Austen As the men of God before vs did expound this the Lord commended his body blood in those things which are made one of many For the first is kneaded of many cornes into one lumpe the other is pressed of many clusters into one liquour That then which you saw is bread which also your eyes can tell you Cyrill of Alexandria To the beleeuing Disciples Christ gaue peeces of breade saying take eate this is my body Hesychius Hee meaneth that mystery which is both breade and fleshe The phrase it selfe therefore It is not bread sauoreth of later ages and writers and crosseth that course of speeche which both Scriptures and Fathers obserued and yet if you suffer them to declare their owne mindes they may soone be reconciled to the rest Theophilact expressing the same point in other wordes saieth Speciem quidem panis vini seruat in virtutem autem carnis sanguinis transelementat Christ keepeth the shape or kind of bread and wine but changeth thē into the vertue of his body and blood Cyrill openeth his owne saying more at large The bread of the Eucharist after the inuocation of the holy Ghost is nowe no more common bread but the bodie of Christ. In the new Law the heauenly bread and cup of saluation sanctifie both soule and bodie As the bread serueth for the bodie so doth the word for the soule Thinke not therefore of the Sacrament as of bare bread and bare wine it is the body and blood of Christ according to the Lordes owne wordes And although sense tell thee this that is bare bread and wine yet let faith confirme thee neither iudge them by tast but rather by faith assure thy selfe without all doubt that the body and blood of Christ are giuen vnto thee This assertion we grant is right and good and this intent had hee when hee said the bread which is seene is no bread meaning no common no bare bread In which assertion other ancient Fathers concurre with him Iustinus Wee receiue not these thinges as a common vsual bread or accustomed drink but we be taught that the food blessed by praier of the worde receiued from him is the fleshe and blood of that Iesus which tooke fleshe for our sakes Ireneus
and his followers These things expressed in your Author you purposely skip vrging the facts dissembling the causes With like boldnesse you falsifie the reason why Valens was afterward punished It is true that he did teare the supplication of Terentius his Captaine requesting one church for the Catholiks at Antioch It is also true that his armie was ouerthrown himselfe terriblie cōsumed in fire by the Gothes but that he was therfore plagued because he would not suffer two faithes to be plāted in Antioch that is your own surmise Nicephorus hath no such circūstāce Neither did Valētiniā profer the like to S. Ambrose You wrest the story frō his right course to serue your purpose but he required Ambrose to diliuer vp a church in Millā to the which he with other Arians would resort To this Ambrose made answere If I be forced from my Church I can not resist I wil neuer consent to yeeld my right Naboth defended his vine with his blood shal I betray the Church of Christ Valentinian shall rather take from me my life than my faith And for ought that I see the constant refusall of this graue learned godly Bishop withstanding to death the toleration of two religions in one Citie doth preiudice your assertiō more than the demand of a rash yong Arian cā further it If you tell vs that your Catholike seruice may be suffered in this Realme notwithstanding both Gods and mans lawes banish hereticall assemblies then you recant the permission of two contrarie faithes in one Realme and resume the case which lieth in question betwixt vs fondly supposing your selues to bee right Catholikes and those that mislike you to be condemned hereticks which is still denied by vs and of your part neuer yet proued Athanasius and Ambrose were Catholikes in deede but not acquainted with your worshipping of Images your adoring the Sacrament your praying in a strange tongue your changing the Lords supper into priuate Masses the rest of your impieties they neuer hard they neuer taught therefore till you can make good proofe that your faith and religion agreeth with theirs they standing by your owne confession for Catholiks you must of consequent as differing from them in manie substantiall points of doctrine be reputed for hereticks Phi. Which only grace of our Prince if we might haue obtained no pleasure profit or preferment that the world beside yeeldeth in any part of Christēdom should haue kept vs out of our deerely beloued countrie so long for whose saluation and so much libertie of conscience as is mentioned we haue often wished diuerse of our persons in perpetuall prison for pledge and warrant of the peaceable and loyall demenor of our brethren the Catholickes and for securitie of the state whereof hir wise Counsellers haue alwayes in such cases greatest regard But neither this durst our Catholike brethren demand in their manifold feares doubts and disgraces at home nor we in such suspition and misconstruction of all our actions could euer with hope attempt it abroade And alas much lesse then the graunt of publike places for exercise of our auntient religion would haue giuen vs infinite contentment of the Catholikes within and haue called home most of them abroad when both sortes would haue counted it a singuler grace during the distresse of these dayes to haue had by permission pardon conniuence their soule rights without which men perish doubtlesse euerlastingly in ther priuate houses and chambers yea in prisons in the closest and least offensiue manner in the world as the Apostles and Confessours did often in the primitiue Church and S. Cyprian testifieth that some did in his time and S. Anastasius him selfe did with the Catholiks in Antioch From all which being by rigour of penall statutes diligent inquirie of temporall Officers watchfulnesse of ministers spies and promotors continually restrained and by them often chased from their houses spoiled of their goods disgraced and discouraged in all their affaires many thousandes yea the farre greater part of hir Maiesties subiects languish awaie in sorrow and sadnesse irremediable Theo. You departed this Countrie neither expecting hir Maiesties leaue nor regarding hir lawes and would you now be fet home with a triumphe iniurious to God infamous to the Land dangerous to the Prince No man asketh of his equall anie thing but that which is honest and safe for the graunter onely the Iesuites step foorth confidently to demaund at their Soueraignes handes no lesse than the manifest breach of Gods law ioyned with the subuersion of hir royal estate For how displeasant is it to God that light should be matched with darknesse and Christ yoked with Antichrist And how pernicious it is for hir Maiesties quiet and happie continuance to suffer him that hath alreadie cursed hir person remoued hir crowne discharged hir subiectes inuaded hir dominiōs whose seedmen and sworne legates ye be to steale from hir the peoples harts vnder a clowde of Catholike religion and fained deuotion the most honorable and wise Sages of this Realme so well conceiue that I gesse you shall haue much to do with all your colourable pretences and eloquent florishes to shadow the clearnesse of their long and grounded experience To salue this sore we shall haue you foorthcomming for warrant that your brethren shall vse loyall and peaceable behauiour Were this contention for earthly not heauenly things and did it concerne not Christs glory but hir graces indemnitie what a toie this is for a few shifting Friers to thinke them selues meete pledges for a Princes securitie Submission to God and your Prince would better become you than this malepert kinde of prescribing on what conditions you will returne what hostages you will giue what lawes you will agnise which couenants whether you rudely purpose them or manerly wish them no Magistrate will receiue least your burning harts and vnquiet heades slide from misliking to murmuring and so to resisting But your brethren are so bashfull at home that they neuer durst demaund any such thing you so fearful abroad that you could not attept it with hope yet are you so bold that you scatter this inuectiue which chargeth the state with many vile and vnciuill outrages and your associates of the North were so brainsicke that putting themselues in armes against their liege Lady they required by solemne proclamation forsooth not only safe-conduct for your Masse but also the releasing of prisoners vanishing of preachers reuersing of laws displacing of coūselers Phi. If the grant of publike places for our seruice seeme much we wil content our selues with chambers prisons Theo. The priuatnes of the place when the fact is il neither acquitteth the doer frō wickednes neither excuseth the permitter from negligence No corner is so secret no prison so close but your impietie there suffred doth offend God infect others confirme your own frowardnes If your religion be good why should it lacke Churches if it be
against it so long and coulde not preuaile Theo. First heare how well they did like it and then how long they did impugne it The Pragmaticall constitution made by the authoritie of the Councell of Basill the Bishops of Rome that came after detested as a pernicious heresie and not one of them the Synod of Basill once dissolued did euer allow the same Which well appeareth by the message that Pius the 2. sent to Lewes the 11. for the repealing of this constitution as the king himselfe reporteth writing backe to the Pope in these wordes We haue consented to those thinges which were aduertised vs in your name by your Legate a latere to wit that the Pragmaticall sanction grieued and iniured both you your See as being made in the time of sedition schisme subuerting all right all law by taking what authoritie they list frō you And this besides which the same Legate in the name of your holines affirmed that whereas by this Pragmaticall constitution the authoritie of your supreme Seat in the Church is restrained a castle of libertie prouided for the Prelats of our Realme vnitie conformitie towards your Seat as other kingdoms obserue is refused the foresaide law is to be remoued abolished out of our Realme as made by inferiour Prelats against your See the mother of all Churches By these perswasions and with vrging a former promise Pope Pius the 2. a great fauourer and expresse defender of the Councell of Basill before his promotion though after blinded with ambition of all others he most detested the pragmaticall sanction called it heresie wan the kinges good will and had his letters to the Senate of Paris for the repealing of this law but neither the kings Atturny nor y◠Bishops would cōsent therto Yea the Schole of Paris feared not to resist the Popes proctor appealing to the next general Coūcell This wisedom and freedom the Clergie men of Fraunce and students of Paris shewed and vsed in maintaining the Pragmaticall sanction against diuerse Popes from the yeare of our Lord 1438. till the yeare 1516. which Leo the 10. that in our dayes wrested it out of their handes is forced to confesse We weigh with our selues howe many treaties haue past betweene Pius the 2. Sixtus the 4. Innocentius the 8. Alexander the 6. and Iulius the 2. Bishops of Rome our predecessors and the most christian kinges of Fraunce for abolishing a certaine constitution called the Pragmaticall bearing great sway in that kingdom and though Pius the 2. by his Legats sent to Lodouike the 11. perswaded him with so many reasons that the king himselfe by his letters Patents did abrogate the said Pragmatical sanction as autorized in the time of seditiō diuisiō yet neither the said abrogatiō nor the Apostolike letters of Sextus the 4. made vpon concordates with the Ambassadours of the said Lodouike were receiued by the Prelates and Ecclesiasticall persons of Fraunce neither would the saide Prelates and Clergie obey them or giue eare to the admonitions of Innocentius and Iulius aforenamed but woulde needes sticke and cleaue still to the said Pragmaticall sanction And when vpon agreement with Frauncis the French king Leo the 10. in a Councel at Rome did abrogate the said constitution pronoūced it vtterly void the whole Uniuersitie of Paris in the yeare 1517. appealed from the Pope and his assembly to a generall free Councell Their wordes be worth the hearing Because he which is Gods Vicar in earth whō we cal the Pope though he haue autority immediatly frō God yet is not therby free frō sin neither hath receiued licence to sin so that we must not obey him if he decree any thing against the diuine precepts but rather may lawfully resist him c. And wher as the coūcel of Basil made many good holsom decrees for the increase of Gods seruice health peace of others which Charles the 7. a most religious aduācer excellent preseruer of the worship of God Ecclesiasticall honor in that famous coūcel of the church of France held at Burdeux caused to be recited cōmanded to be kept inuiolable as euer since they haue bin kept obserued c. But now the Romanes eger on their own lusts gains perceiuing by this meanes siluer gold not to come out of the kingdō delphin of Frāce as before it did as they wish it should spiting these laws haue oftē practised to haue them abrogated by the Bishop of Rome which hitherto by Gods helpe hath bin withstood vntill Leo the 10. came who fauouring the Romanes more than he should in a certaine meeting at Rome which is we know not how but surely not in the holy ghost gathred against vs hath decreed we know not vpon what reason the said holsom statutes to be abolished opposing him self against the catholike faith authority of sacred generall councels hath condemned the holy councell of Basill c. Therefore in these writings we appeale from our Lord the Pope not well aduised frō his infringing the sacred coūcel of Basill the Pragmaticall sanctiō to the next councel that shal be lawfully freely called So far your own fellowes in this very age wherin we liue durst did resist your holy father And least you should think y◠only scholers not Bishops were of this opiniō the prelats of France not past 7. yeares before this appeale in a coūcel at Tours gaue their ful resolution to Lodouike the 12. that it was lawfull for him to forsake the Popes obedience to despise the Popes curses An. 1510. the French king gathered a councel at Tours where he proposed these questions whether it were lawfull for the Pope to wage war with a Prince for no cause whether such a Prince defending his own might inuade the beginner and withdraw himselfe from his obedience The councel answered the Pope might not the Prince might do that which was demāded that also the Pragmatical sanction was to be kept throughout the Realme of France neither need the king to care for the Popes vniust cēsures if he cast out his thūderbolts This answer of the councel the king sent to Iulius who when Peters keies would not preuaile drew out Pauls sword with the shedding of much christian blood sought an vnchristian reuēge The French mē saith Erasmus which with their blood gate Iulius so many notable triūphs by his means with the spilling of a great deal more blood were thrust out of Italy as though that were too litle followed with all kind of reproches if death had not preuēted Iulius we had seene that most florishing kingdom vtterly ouerthrowen Phi. They gat nothing you see by withstanding the Popes keies Theo. Christendom hath gotten lesse by wtstanding the Turke yet that doth not make his cause good but Lodouike the 12. did herein no more than Philip the
othe you haue taken to the Empeire can yeeld to them and they intend to send oratours to the Pope and to the Colledge of Cardinals to request them to cease from this course If they refuse your Princes are resolued to meete at Rens vpon Rhene there to deliberate with you for the farther resisting of these practises Phi. If these electors were so earnest for Lodouik how hapned they choose Charles the fourth against him Theo. The Pope wan the Duke of Saxonie with monie as Conrade of Maidenburge craketh and so with a newe Archbishoppe of Cullen whome the Pope intruded the former incumbent yet liuing Charles sonne to the king of Bohemia and nephew to the Archbishop of Treuers was chosen who were easily induced to consent to the election of one so neere them in blood but neither would the Princes of Germanie receiue him nor durst hee medle with the Empire so long as Lodouike liued For when Ludouik called the Nobles togither vpoÌ„ the choice of Charles asked theÌ„ whether of the twaine they would haue to beare rule ouer them The whole assemblie without any staie cried out that Lodouike was their Soueraigne and their Emperour appointed by God and that they woulde continue in his obedieÌ„ce And there detesting the persidiousnes of those few that made this new choise defieng Charls in the worst words they could giue with great zeale they renewed their oth to Lodouike and promised him their helpe to reuenge that wickednes And so Charles hated of all the Germanes for the breach of his oth to Lodouike and no where receiued as Emperour was conueied into Bohemia Neither durst he come out of his hoale or take the gouernment vpon him so long as Ludouike liued Nauclerus likewise confesseth that Ludouike gathering the imperiall cities togither at Spires fouÌ„d them very earnest on his side so that none of the cities of Rhene Sueuia or Franconia any whit esteemed the new election of Charles or the Popes processe In this state they stood defending their Prince and neglecting the Pope till the death of Ludouike who being well in health and verie pleasaunt at a feast where he met the Dutchesse of Austria as soone as he drank of the cuppe which the Dutchesse reached him presently felt himselfe sicke as Cuspinian sayeth feeling a griping at his hart suspected himselfe to be poisoned and getting on his horse to ride abroade was stroken with a palsie and fell from his horse and gaue vp the Ghost After his death the Bishop of Mentz the Marquesse of Brandenburge the Palatine of Rhene with the Duke of Saxonie that newly succeded coÌ„cluding the choice of Charles to be voide sent a solemn message to Edward the third king of England inuiting him to take the Empire But hee with thankes refused it Not long after they choose Gunter who the same yeare was poysoned with a potion his Physition also dying within three dayes whom the king commaunded to drinke before him Phi. This was not the Popes doing Theo. Whose doing it was we know not but thus they were made awaie that withstood the Pope And so was king Iohn of his Land vppon whom your holy father and his religious adhereÌ„ts shewed the fulnes of your Romish deuises You forced a disordered election vpon him and when he would not like it you depriued him of his crowne and offered the same to the king of France and to his heyres for euer with full remission of his and all their sinnes that would take weapon in hande to driue king Iohn from his Realme And after you had assembled a mightie force against him you counselled him rather to resigne his crowne into y Popes handes and to take it againe of him in farme than with fire and sword to be chased out of his land and loose both his kingdom and his life And by this cunning when you had gotten the kings graunt to subiect himselfe and his crowne to the church of Rome you restrained him cursed the Frenche kinges sonne souldiers whom your selues had incited to this pray for not leauing off when you willed them and loosing all their labour and charges when you were once seased of that you sought for In the end when you saw him so much in the Popes fauour that he preuailed against his Barons and Bishops as he would himselfe you sent him packing with poyson which a Monk tempered for him in the Abbeie of Swinesteade not farre from Lincolne Phi. That he was poysoned is not true as also that Stephen LanghtoÌ„s election to the See of Canterburie was disordered and as for the rest I see no cause why you should mislike Theo. That he was poysoned is witnessed by Caxton Hemingfoord and others Matthew Paris and Matthew of Westminster in fauour of the Monk that did it themselues being Monkes say he surfited with eating Peaches and drinking sweet wine which also the rest affirm but those they auouch were poisoned Polydor bringeth both reportes as finding them both written There are saith hee which write that a Monke of Swinestead prouoked with certaine wordes which king Iohn spake tempered poyson with wine and dranke thereof himselfe before the king to get him to doe the like and so they both departed this life almost at one instaÌ„t Of Stephen Langhtons election to the See of Canterburie we need no better witnes than yâ— Monke of S. Albons that was then aliue had no fansie to king Iohn as may â—e seene by his writings Phi. Will you stand to his opinion in this cause Theo. Historiographers vse to declare what was doone not to decide what was wel or euill done I take the fact as he reporteth it let the reader be iudge of the cause Some of the Monks of Canterburie choose their Subprior to be Archbishop in the night without any solemne forme without the kinges consent and without the greater part of the conuent the rest choose the Bishoppe of Norwich in the day time the king being there and consenting to their election which was celebrated before sufficieÌ„t witnesses Both parts presenting their electes to the Bishop of Rome after long discussing the Pope pronounced either election to bee voide and disabled both the contendours to bee chosen to that See And knowing what good an Archbishop might doe him in furthering his collections exactions in this Land he commanded the Monks there present vpon paine of excommunication to make choice of Stephen LaÌ„ghton before they departed the place And when the Monks answered they could not celebrate an electioÌ„ that would be canonical without the kings coÌ„sent the rest of their couent the Pope catching the word out of their mouthes said know ye that in elections made here with vs the assent of Princes is not wont to be expected Wherfore in vertue of your obedience vnder the daÌ„ger of our curse we coÌ„mand you to choose him whom
in them all others to do what he did taught them that his actions were essentiall to his Supper as well as words He did not wil them to say this but to doe this in remembrance of him Phi. Do you not thinke the repeating and vsing of his words to be necessarie in the celebration of the Sacrament Theo. Yeas but I adde that his actions are as necessary Phi. There is difference betweene the making of a medicine or the substance and ingredience of it and the taking of it Theo. There is but wheÌ„ the medicine is neuer so well made if it be not ministred to the patient the making of it is vtterly vaine Phi. Yet the making of it is not the ministring of it Theo. The one is the end of the other and therfore without the ministring the making is superfluous Phi. Then taking and eating is not the substance or being or making of the sacrament or sacrifice of Christs body and blood but it is the vse application to the receiuer of the things that were made offered to God before Theo. Neither did I say that eating and drinking were the substantial partes of the sacrament but of the Lords institution Phi. As though the sacrament were not our Lords institution Theo. Christes institution containeth as well the vse as the matter or forme that must be vsed A supper is not only the meate prouided but also the act of eating that which is prouided so the Lords institution or Supper imploieth the vse and action as well as the word and elements Phi. The vse of it is to be a sacrifice as well as a sacrament and in a sacrifice offering is rather required than eating Theo. That is the way to correct the son of God who saide not take this and offer it but take this and eate it Eating which Chrâ—st commaunded you neglect offering which â—e did not commaunde you esteeme and yet you would bee followers of Christ. Phi. Did not Christ say to his Disciples Do this Theo. You knowe we presse you with that saying of his Phâ— Doe this that is offer this Theo. So you say but where saith Christ so Phi. Doubt you whether this bee a sacrifice Theo. We talke not what names the Lordes supper may be called by but what wordes Christ vsed Phi. Hâ— sâ—ide Doe this Theo. To wit that which he did before for so the demonstratiue bindetâ— the sense Phi. And what if Christ sacrificed himselfe as he sate at table Theo. 〈◊〉 must come to that issue or else your sacrificing is cleane without Christs commaunding Phi. Christ himselâ—e seemeth to mention some such thing when hee sayeth This is my body which is not which shal be broken for you And this is my blood which is shed not which shall be shed for many for remission of sinnes If this were not a sacrifice wâ—at was it Theo. It was the foreteâ—ling of that which was then at hand presently to ensue Phi. Christ vsed the present and not the future tense Theo. And yet the suffering which hee specified by the breaking of his body and shedding of his blood was not present but the next day on the crosse If you teach that Christs blood was really shed at the table for remâ—ssion of sinnes you must put him twise to death make the later death which was on the crosse to be vtterly idle For where remission of sin is there needeth no more sacrifice for sin If theÌ„ remissioÌ„ of sins were obtained by the actual shedding of Christs blood at his last supper his death crosse the next day were superfluous If forgiuenes were not obtained ouer night but that the Lord the next day was to shed his blood for our sinnes then spake he before hand of that which the next day should follow his speech in the present tense noteth nothing but that hee had euen then giuen him-selfe ouer to death for our sakes which immâ—dâ—atly they should beheld No act of Christes therefore at his last supper importeth any reall sacrifice that he then made but he did institute a Sacrament of thankesgiuing and coâ—maunded vs by eating and drinking to bee partakers of his bodie that was wounded and bloode that was shedde the next daie for the remitting and pardoning of our sinnes So that you must either retayne eating and drinking at the Lordes table or else renounce both the beneâ—it of his passion and memoriall of his death with an open neglect of his last Will and Testament Phi. Wee do retaine it and as you know by our canons we bind all priests that consecrate to communicate in both kindes Theo. Let the decrees of men alone do you bind them to it by the words of Christ Phi. We do though the punishment bee expressed in the canons and not in the Scriptures Theo. It in punishment enough to bee guiltie of the body and bloode of Christ a greater you can not impose make your canons as seuere as you will Phil. Yet you see we binde them to communicate Theophil You should breake Christes institution if you shoulde doe otherwise Philand And therefore wee doe that which I tell you Theophil Then eating and drinking are necessary partes of Christes institution Philand Of his action they are partes but not of the Sacrament Theophil Neither doe I say that they are partes of his bodie blood but of his example and ordinance Philand Wee graunt Theo. And the neglecting of those actions which Christ in his person perfourmed before vs is a breach of his institution as well as the changing or omitting of his wordes Philand In the Priest it is Theo. Of the Priest wee speake for Christ charged him and not women or lay-men to doe as he did Phi. Then wee agree to your last position that if the Priest do not obserue Christes actions as well as Christes wordes he transgresseth Christes institution Theoph. Then your Priestes are all guiltie of violating Christes institution Phi. Doe they not eate and drinke at the Altar as hee did Phi. That Christ himselfe did eate and drinke at the ministration of the Sacrament is not expressed in any part of his institution though some wordes that followe after declare he dranke of the same fruite of the vyne which the rest did but the whole course of his actions speeches stood in deliuering the mysteries vnto others He tooke bread that hee might breake it hee brake it that hee might giue it he gaue it that they should eate and so his wordes declare which are both plurall and spoken to others take ye eate ye not singular or to himselfe Though therefore your Priest take and eate for his part yet since Christ brake the bread that it might bee diuided among others bid them take and eate it is certaine your Priestes neither doe as Christ did nor as hee commaunded his Apostles to do nor as the very wordes of Christ which he repeateth do
is the liuely sacrifice whereof it is written Offer to God the sacrifice of praise your coūtinances hang as did that homicides which slue his brother Phi. This nothing infringeth our assertion Theo. But this declareth the meaning of Malachie Phi. Our oblation is a sacrifice of praise thanksgiuing Theo. Had you kept your selues there and not runne farther to fansies of your owne framing and Uictimes as you call them of your own presuming you might haue offered that cleane sacrifice foretolde by Malachie which nowe you doe not Phi. You will not haue his wordes pertaine to the Eucharist Theo. You will neuer speake trueth so long as you may shift with facing Phi. Confesse you thē that Malachie spake of the Eucharist The. With all our hearts Phi. You bee nowe ouer the shooes in your owne cestern The. But it doeth me no hurt for I feele no wet Phi. You graunt the Eucharist to be a sacrifice which your fellowes will be angrie with you for Theo. Neither they nor I euer denied the Eucharist to be a sacrifice The verie name inforceth it to be the sacrifice of praise and thankesgiuing which is the true and liuely sacrifice of the new Testament Phi. I thought you woulde backe againe Theo. I am nowe as farfoorth as euer I was or as any of these ancient fathers are which haue expounded the wordes of Malachie Phi. Then you must affirme it to be a sacrifice Theo. Leaue this foolish repeating and often inculcating that which neither benefiteth you nor annoyeth vs. The Lordes table in respect of his graces mercies there proposed to vs is an heauenly banquet which we must eate not sacrifice but the duties which he requireth at our handes when wee approch to his table are sacrifices not sacramentes as namely to offer him thankes and praise faith and obedience yea our bodies and soules to bee liuing holy and acceptable sacrifices vnto him which is our reasonable seruing of him Phi. This must bee doone when wee receiue the sacrament but this is no part of the Sacrament Theoph. These bee the conditions without which God will not haue vs come to his Table and for these respects the Eucharist hath his name thereby to put vs in minde of our duties Phi. Wee do not deny these sacrifices to bee good and holy and then most requisite when wee drawe neerest vnto God as at his table but we adde that the very sacrament it selfe is a sacrifice and the celebration thereof is a continuance of that oblation which Christ made in his owne person on the Altar of the crosse Theo. This wee graunt to bee most true in that sense which Sainct Augustine and other auncient and Catholike Fathers doe auouch it that is because Sacramentes haue the names of those thinges whose Sacramentes they are And since this is the Sacrament of the Lords death and a passion we do not sticke to say that Christ is dayly crucified and sacrificed for the sinnes of the world mary not really or corporally but by way of a mysterie that is his crosse and bloodshedding are proclaymed and confirmed in the eyes of all the faithfull by these signes of his death and seales of his truth by which hee first witnessed that his bodie should bee broken and his blood shed for the remission of our sinnes Philand Why then refuse you the fathers expressing their opinion of this sacrifice Theo. Nay why doe you abuse their wordes to support your errors and wheresoeuer you find the names of sacrifice and oblation in them referred to the Lordes supper why alleadge you the places with such confidence as if the fathers were at your commaundement to meane nothing but your reall sacrificing the sonne of God vnder the formes of bread and wine Phi. What other meaning could they haue Theo. I haue already shewed you by their owne writinges what other meaning they had Phi. You say they call it a sacrifice because it is a signe and memoriall of his death on the crosse Theo. That is sufficient to shew their meaning Phi. But their words are so weightie that a cold and naked signification doth not answere the force of them The Lambe of God laide vpon the table conc Nice The quickning holy sacrifice the vnbloody host and victime Cyril Alex. in conc Ephes. Anath 11. The onely inconsumptible victime without which there is no religion Cypr. de caen Dom. nu 2. Chrys. hom 17 ad Heb. The sacrifice of our price Aug. confess lib. 9. cap. 13. Theo. What a patching you keepe to no purpose Phi. Dare you attribute these speeches to the creatures of bread and wine Theo. Dare you attribute them to the Priestes externall gestures Is his act the lambe of God or the price of our ransome or the holy and quickning sacrifice Phi. No but the fleshe and blood of Christ are which the Priest offereth as wee say to God for the sinnes of the people Theo. To what ende then alleadge you these places for the Priests act which shewe the worthinesse of Christes sacrifice and the power of his death Phil. Our sacrifice worketh those effectes Theo. And so doth ours Phi. Then you bee of our opinion Theo. As though we did resist you touching the thing that is offered and not touching the manner of offering That Christ is the lamb of God laid on the Lordes table before the eyes of our mindes that his flesh wounded and bloud shed for our sinnes are an holy quickning and euer during sacrifice and the most sufficient price of our redemption we vrge this against you you neede not vrge it against vs wee fully and faithfully teach it The question betweene vs is howe this sacrifice once made on the Crosse is daily renued in our mysteries You will haue a reall corporall and local profering of Christs fleshe to God the father vnder the formes of bread and wine made by the Priestes externall actions and gestures for the sinnes of such as he lift this is we say a wicked and blasphemous mockerie His passion is the true oblation of the church his flesh wounded and blood shedde are the only sacrifices for sinne which oblation that it might be alwayes in our hearts and sights he hath commaunded vs to continue in his church by a memoriall of his owne erecting and to applie the same to our selues by a stedfast hope in his mercies humble prayer vnto his holynes as often as wee approach to his table to bee partakes of his death merites And therefore the Priestes act can no way bee auailable for those that stand by looke on and neither communicate with him in praier or in the participation of the mysteries And your alleadging four and twentie places of the fathers for this kinde of sacrifice of which they neuer thought sheweth what fidelitie and sinceritie you haue vsed in the rest of your Rhemish obseruations which you sent ouer but to occupy mens
is adored in the mysteries and on the Altar Why shoulde hee not bee adored in all places and in all his giftes and for all the monumentes of his grace and mercie bequeathed vs in this life that he may prepare vs for the next And if this rule bee generall howe great cause haue wee to adâ—re him in the water where hee clenseth vs from our sinnes and at the table where hee feedeth and strengthneth our soules and spirites with their proper nourishment which is the precious ransome that was paide to recouer vs from death and hell and to bring vs to his immortall light and blisse What Christian heart recounting his aboundant goodnesse and fatherly readynesse with his owne stripes to heale vs with his owne bloode to washe vs with his owne death to quicken vs will not bee resolued into prayers and teares to yeelde all honour and adoration to him that doeth offer vs these treasures at and on his table Phi. These bee goodly words to bleare mens eyes where in deede you denie him to bee present eyther at or on the Altar Theo. Wee confesse him to bee there present with all his giftes and blessinges to him that will beholde him with the eye of faith and reach out the hand of his soule to apprehende him in greater might and maiestie than you doe when you shroude him with your formes of breade and wine and pale him rounde with a pixe as it were with a sepulchre Mary locall dimension or inclusion within the compasse of the host or chalice wee appoint him none His trueth is annexed to the Sacramentes and his power vnited to the creatures after a wonderfull and inspeakeable manner by the mighty working of the holy ghost but yet wee must not direct his diuine honour and seruice to anie part of the Altar or circumference of the visible creatures wee must rather Lyft vp our hearts as the faithfull were alwayes admonished in this sacrament and take heede that wee doe not basely bende our eyes on the bread or wine to seeke Christ in them and vnderneath them much lesse worshippe them in steede of him which is the next way to dishonor him and deifie them against the very rules and Principles of our faith Phi. But S. Chrysostom saith We adore him on the altar as the Sages did in the manger and S. Nazianzene saith of his sister Gorgonia she called on him which is worshipped on the Altar Theo. What wordes soeuer Chrysostom and Nazianzene vse to expresse the place where Christ is serued and adored yet this is euident that they attribute adoration not to the visible element or sacrament but vnto Christ who may well be saide to be worshipped on the Table or altar for so much as there is the fruite force and eâ—fect of his heauenly grace and trueth proposed vnto all and from thence the prayers and thankes of all are offered vnto him by the religious heart and voice of the Pastor that standeth at the Lordes table to bee the mouth of al and yet you deale vntruely with both those fathers as you do almost with al the rest of the writers that passe your pen. Chrysostomes wordes are Tu non in praecepe id sed in Altarivides Thou seest his bodie not in a manger but on the Altar Now betweene seeing adoring there is good difference if you bee not so blinde that you can see nothing Phi. He speaketh it to that ende that we should adore it as the Sages did when they found him in a manger Theo. He hath some wordes tending to this ende that we should adore the body of Christ since the wicked and barbarous Magi did yeelde him that honour but he ioyneth no such wordes togither as you cite he saith not we adore him on the altar but let vs that be citizens of heauen at least imitate those Barbarians Phi. That is in adoring Christ. Theo. As if we doubted of that But where is on the altar which you haue added of your owne without your authors consent Phi. He sayeth thou seest him on the Altar Theo. But neither with corporall eyes nor vnder the formes of bread and wine And that well appeareth in the very same place when he saith Ascende igitur ad coeli portas tunc quod dicimus intueberis Climbe vp to the gates of heauen and then thou shalt see that which we now say To which end he told them before that becomming Eagles in this life they must fly vppe to heauen it selfe or rather aboue the heauens For where the carcas is saith Christ there wil the Eagles be The Lordes body is the carkas in respect of the death which hee suffered Eagles Christ calleth vs to shew vs that he must flie on high which will come to this body euer mount vpward haue the eye of his mind most bright to behold the sonne of righteousnes He that teacheth you to ascend to the highest heauens there to adore Christ neuer ment you should adore the hâ—st in the Priestes handes in steede of Christ and as hee neuer ment it so he neuer spake it though you haue plaied some ligier de main to make his wordes sound to that sense Phi. Nazianzenes sister called on him that is worshipped vpon the altar Theo. She did so but when she made her prayers to Christ there was neither Priest by nor pixe there that you should dreame shee made her prayers to the host Nazianzene saith shee went to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the dark of the night kneeling close to yâ— altar she did inuocate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that is honoured thereon not meaning the host which at that instant was not on the Altar but Christ who is truly said to be honoured on the altar or Table because his mercies are there layde foorth in the mysteries and the prayers and supplications of all the faythfull offered chiefely from that place vnto him though hee sit in heauen according to the materiall substance of his humane bodie Phi. He is honored on the Altar that is say you the Altar is the place whence honour is giuen vnto him what sleights you haue to auoyd the fathers Theo. Haue you no worse to enforce them and you shal do them lesse wrong than you doe When the woman of Samaria sayd to Christ Our fathers worshipped God in this hill did she meane that God was in the hill or that the worshippe was there dâ—ne vnto him When it was said to Moses Ye shal serue God vpon this mountaine was that mountaine before hand allotted to God or to his seruice So Christ is honoured on earth though hee bee in heauen because the earth is the place where hee is honored and serued And yet wee doubt not but Christ himselfe is also present euen in the mysteries and on the Altar or Table of the Lorde albeit not in that corporall and carnall manner which you conceiue
hoc It is a common question what is ment by the pronoune THIS whether bread or the body of Christ Not bread for that is not the body of Christ nor yet the body of Christ for it appeareth not that there is any transubstantiation till the wordes be all pronounced To this demaund I say that by the word THIS nothing is ment but it is there put materially without anie signification at all Thus you turned and tossed the wordes of Christ so long till you brought all that the Lord did and saide at his last supper to plaine NOTHING With such vnchristian toyes were your scholes fraughted and the worlde deceiued such monsters you hatched when once you left the direction of the Scriptures and Fathers and fell to broaching your owne gesses But you must either admit our explication this breade is my body for the right ordering and perfitting of Christes wordes or else dissent from the manifest Scriptures from al the catholike Fathers and with shame enough from your owne fellowes and fansies Phi. Wee sticke not so much at the filling vp of the wordes which Christ spake as at the constering and expounding of them You delude them with tropes and significations as if Christ had beene speaking parables and not ordaining sacramentes Wee say there must be a reall truth and actiue force in them to perfourme the letter as it lieth For in Scripture so long as the letter may possibly be true we may not fly to figures Theo. In that you say right We must imbrace the sense which is occurant in the letter before all others if it agree with faith and good maners but if it crosse either of them we must beware the letter lest it kill and seeke for an other and deeper sense which must needes be figuratiue That direction S. Augustine giueth to al men when they read the Scriptures Iste omnino modus est locutionis inueniendae propriáne an figurata sit vt quicquid in sermone diuino neque ad morum honestatem nec ad fidei veritatem proprie referri potest figuratum esse cognoscas This is the perfect way to discerne whether a speech be proper or figuratiue that whatsoeuer in the word of God can not be properly referred either to integritie of maners or verity of faith thou resolue thy selfe it is figuratiue Phi. That prescription is very sound but it furthereth not your figuratiue sense For the letter of these wordes which we stand for is neither against faith nor good manners Theo. The literall acception of these words as they lie this bread is my body is first impossible by your owne confession next blasphemous by the plaine leuell of our Creede and lastly barbarous by the verie touch and instinct of mans nature Phi. Charge you Christ with so manie foule ouersightes in speaking the wordes Theo. The wordes which Christ spake be gratious and religious we know but where there may be brought a double construction of them a carnall or a spirituall a literall or a SacrameÌ„tall the literall construction which you will needes defend to deface the other is we say reproued as no part of our Sauiours meaning by those three barres which we proposed Phi. You propose much but you proue litle Theo. I should proue euen as much as you do if I should proue nothing but that which I proposed shall not want proofe The first your owne friendes will helpe me to proue Your Lawe saieth Hoc tamen est impossible quod panis sit corpus Christi Yet this is impossible that bread should be the body of Christ. Why striue you then for that which your selues grant is not possible to be true Why forsake you the mysticall interpretation which is possible what greater vanitie can you shewe than to cleaue to that sense which you see can not stande If it be bread how can it be Christ If it be Christ how can it be bread The second is as cleare For if breade in proper and precise speech bee the flesh of Christ ergo bread is also the feede of Dauid ergo breade was fastned to the crosse for our sinnes ergo bread was buried rose the third day from death and now sitteth in heauen at the right hand of God the Father nay no questioÌ„ if bread be Christ then is bread the Sonne of God and second person in the sacred Trinitie which how wel your stomaks can digest we know not in truth our harts tremble to heare an earthly dead and corruptible creature by your literall carnall deuotion aduaunced to the Lord of life grace the maker of heauen and earth yea the liuing and euerlasting God and yet if bread be truely and properly Christ these monsterous impieties you can not auoide Thirdly what could you deuise more iniurious and odious to christian mildnesse maners than the letter of these words eate you this is my flesh drinke you this is my blood Had you bin willed in as plain termes to cruciâ—ie Christ as you bee willed to eate his fleshe you woulde not I trust haue presently banded your selues with the Iewes to put him to death but rather haue staggered at the letter and sought for some farther and other meaning Yee be now willed to eate his flesh drinke his blood which is a precept far more hainous horrible in christian behauiour and religion if you follow the letter as AusteÌ„ affirmeth It appeareth more horrible to eate mans flesh than to kill it to drinke mans blood than to shed it And againe The Capernites were more excusable that coulde not abide the wordes of Christ which they vnderstood not being in deede horrible in that they were spoken as a blessing not as a cursing They thought saith Cyrill Christ had inuited them to eate the raw flesh of a man and drinke blood which thinges be horrible to the verie eares Why then presse you the letter which is hainous forget that the speech can not be religious except it be figuratiue Uerily S. Austen concludeth the speech to be figuratiue for this only reason If the scripture seeme to coÌ„mand any vile or ill fact the speech is figuratiue Except ye eate the fleshe of the son of man and drinke his blood you shall haue no life in you facinus velflagitium videtur iubere Christ seemeth to command a wicked sinfull act figura est ergo It is therefore a figuratiue speech commanding vs to be partakers of the Lords passion sweetly profitably to keep in mind that his flesh was crucified wouÌ„ded for vs. If then the real eating of Christs flesh with our mouthes and actuall drinking of his blood with our lips be wicked and hainous why presse you the letter of these wordes eate you this is my body drinke you this is my blood against truth against faith against nature neither possibility nor christianity nor coÌ„mon honestie suffering your exposition to be good S.
after the same sort the blood of christ euen so the sacrament of faith meaning thereby baptisme is saith We he buried saith Paul with christ through baptism into his death Hâ— saith not we signifie that his burial but he saith plainly we 〈…〉 The sacrameÌ„t of so great a thing he would not cal but by the 〈…〉 thing it self Upon this verie ground be concluded as you heard 〈…〉 Lâ—â—d doubted not not to say this my body when he gaue the signe of his body What maâ—uell then if the catholike Fathers vsed often the names of the body blood of Christ where the materiall elementes of bread and wine must be vnderstood since this is the certaine rule of al sacraments and the common order of all ancient diuines writing of the Lordes supper to call the giftes proposed at the Lordes table the body and blood of Christ. The wilfull contempt of which obseruation hath miserably snared and hampered you and your fellowes euerie where referring and forcing that to the naturall fleshe of Christ which by the learned and godly fathers was spoken and ment of the visible signes called by the names of the body and blood of Christ. The second thing that you sticke at is the substance of bread which we say remaineth and abideth as well after consecration as before You wil haue it either vanish to nothing or else to bee turned and conuerted into the very fleshe of Christ there present God maÌ„ vnder the whitenes roundnes such like shewes appearances of bread left only to content the sight and palate least the raw flesh of Christ should displease your eyes or offend your tast This is your doctrine and this we say is not catholike The church of Christ neuer held that the substance of bread perished or ceased after consecration it is a late deuise you can bring no father that is ancient for this assertion they neuer taught they neuer heard they neuer dreampt any such thinges They taught that the mysticall signes were creatures well knowen not straunge and miraculous accidentes that the substance of bread was not changed but remained still after consecration and this they taught in as plaine words as heart can imagine or tongue expresse lette the Reader bee iudge if I â—aye not the truth Gelasius an ancient Bishop of Rome for his antiquitie reuerenced of vs for his place not to be refused of you writeth thus against Eutiches The sacraments which we receiue of the body blood of Christ are a diuine thing by them are we made partakers of the diuine nature yet for all that ceaseth not the substance or nature of bread wine to be Theodoret The mystical signes do not after sanctification depart from their own nature for they remaine in their former substance figure forme Ambrose Thou camest to the altar â—awest the sacraments theron wonderest at the very creature yet it is a â—olemn known creature Ireneus Christ counseling or willing his disciples to offer to God the first fruits of those creatures tooke that bread which is a creature gaue thankes saying this is my body We must therefore in all thinges be found thankefull to God the creator offering the first fruits of those creatures which be his and this oblation the Church onely maketh in puritie to the creatour offering to him of his own creatures with thankes giuing Origen The Lords bread according to the material partes thereof goeth into the belly and thence to the draught so that it is not the matter of breade that doeth proâ—itte the râ—ceiuer but the worde rehearsed ouer it Epiphanius That which our Sauiour our tooke in his hand and saide this is my body wee see to bee neither proportional nor like to his image in flesh nor his inuisible Deity for this is of a round figure hath no power of sense but our Lord wee knowe to bee wholy sense wholy sensitiue Cyprian Since the Lord said do this in my remembraÌ„ce this is my flesh this is my blood as often as with these words this faith we do that he did this substantial bread cup sanctified with a solemn blessing is profiâ—able for the life safegard of the whole man being both a medicine to heal our infirmities a sacrifice to clense our iniquities Chrysostom After coÌ„secration it is deliuered from the name of bread reputed worthy to be called the Lords body nothwithstanding the nature of bread still remaine Austen These things are therefore called Sacramentes because in them one thing is seen an other thing vnderstood That which is seen speciem habet corporalem hath a corporal shape or kind that which is vnderstood hath a spiritual fruit This is of al other a miserable seruitude of the soule to mistake the signes for the things themselues not to be able to lift vp the eye of the minde aboue the corporall creature to behold the light that is eternall The councell of Constantinople Christ commaunded the whole substaunce of breade chosen for his image to bee set on his table least if it resembled the shape of a man idolatrie might bee committed Bertram The signes as touching the substances of the creatures are the same after consecration which they were before Can you looke for plainer or directer witnesses Do they not all ioyne together in one profession and succession of truth that the mysticall signes after consecration be knowen corporal and senselesse creatures abiding in their proper and former yea their whole nature and substance Be not these wordes significant and pregnant directly conâ—uting your reall inclosing and corporall eaâ—ing of Christ vnder the shewes and accidentes of bread and wine The third thing that I saide was to bee considered in the elementes of bread and wine is their power and operation For since the substance of the creatures is not chaunged the signes coulde not iustly beare the names of the thinges them-selues except â—â—e vertue power and â—ffect of Christs fleshe and bloode were adioyned to them and vnited with them after a secrete and vnspeakable manner by the working of the holy Ghost in such sort that whosoeuer duelie receiueth the signe is vndoubtedly partaker of the grace offered vnto all but inioyed onely by those that with fayth and repentance clense the inward man from that corruption of flesh spirit which Christ abhorreth Cyprian of Sacraments in generall writeth thus To the elements once sanctified not now their owne nature giueth effect but the diuine vertue worketh in them more mightily the trueth is present with the signe and the spirit with the Sacrament so that the worthines of the grace appeareth by the verie efficiencie of the things Of the Lordes Supper in speciall thus he saith b There is giuen the foode of immortalitie differing from commoÌ„ meates Corporalis substantiae etmens speciem retaining the kind or truth
of a corporal substaÌ„ce for your shewes without substance were not yet known but by secret efficiencie prouing the presence of the diuine vertue This common bread chaunged into flesh and blood procureth life and groweth to our bodies so by the vsuall course of these things the weakenes of our faith is succoured and â—aught by a sensible argument that the effects of eternal life is in the visible SacrameÌ„ts that we be vnitâ—â— to Christ noâ— so much by a corporal as by a spiritual transitioÌ„ Ambrose Perhaps tâ—ou wilt say I â—ee the likenes I see not the truth of blood But it hath a resemblaÌ„ce For as thou tookest a resemblance of his death so doest thou drink a resemblance of his precious blood to this end that there should be no horror of blood and yet it might worke the price of our saluation and the grace of our redemption might remaine Therfore for a similitude thou receauest the Sacrament sed ver ae naturae gratiaÌ„ virtuteÌ„que consequeris but thou obtainest therby the grace vertue of the true nature Gelasius By the sacraments which we receiue wee be made partakers of the diuine nature they truely represent to vs the vertues and effects of that Principal mysterie Hilarius These things tasted taken bring this to passe that Christ remaineth in vs this is The vertue of that table to quicken the receiuers Leo In that mystical distribution of the spirituall nourishment that is giuen this is taken that receiuing the vertue of the heauenly meate we may be chaunged into his flesh who was made flesh for vs. Chrysostom Let vs come to the spirituall dugge of this chalice and suck thence the grace of the spirit Austen The Sacrament is one thing the vertue of the Sacrament is an other thing Euery man receiueth his part whereby grace itselfe is called parts and where the Sacraments were common to all grace was not common to all which is the vertue of the Sacraments And againe The Capernites thought he would haue giuen them his body but he told them hee would ascend to heauen no doubt hee ment whole When you shall see the sonne of man ascendingâ— where hee was before surely then shal you see that he doth not giue his body that way which you imagine surely then shal you perceiue that his grace is not consumed with biting Euthymius He doth change these things vnspeakably into his very body that quickneth and into his very precious blood and into the grace of them bothâ— We must therfore not looke to the nature of the things proposed at the Lords table but vnto the vertue of them Wherefore Theodoretes wordes are most true The signes which are seene Christ did honor with the names of his body and blood not chaunging the nature or substance of them but casting grace vnto nature And so did Ambrose meane when hee sayde If there bee so great strength in the word of the Lord Iesu that all thinges beganne to bee when they were not howe much more shall it bee of force that the mysticall elementes should be the same they were before and yet bee chaunged into an other thing The same in earthly matter and substaunce which they were before chaunged in vertue power and working whereby wee see they beare not onely the names but also the fruites and effectes of those thinges whose Sacraments they bee This is their doctrine touching the visible part of this Sacrament which is seene with eyes felt with handes and â—rused with teeth of that there is no doubt but it entereth our mouthes and resteth in our bowels and that for the causes which I before rehearsed aâ—â—er consecration is euâ—ry where called by thâ—m the Lordes body but that the naturall fleshe of Christ which is thâ— other and inwarde part of the Sacrament entereth the mouth or abideth the teeth or passeth downe the throate or loâ—geth in the stomack this is a position wholy repugnant both to Fathers and Scriptures Doe you not know sayth Christ that whatsoeuer thing from without entereth into a man can not defile him because it entereth not into his heart but into the beâ—lie Then by the iudgement of our Sauiour nothing can enter â—oth the hâ—aâ—t the bâ—lly but the flesh of Chrisâ— entereth into the hâ—art ergo 〈…〉 The bellie saieth Paul is for meates meates for the bellie and God will destroy both it and them the bodie of Chrâ—st Gâ—d wâ—ll not destroy it is therefore no meate for the bellie If not for the â—â—lliâ— then not for the mouth because eueâ—ie thing that entereth the mouth goeth into the bellie and so foorth to the â—raught But so basely to thâ—nk of the flâ—sh of Christ is apparent and 〈◊〉 wickednesse eâ—go the fleshe of Christ neither fillâ—th our bellies nor â—ntâ—râ—th ouâ— moâ—â—â—â— For nothing that entereth the mouth can either defile or sanctifie Meatâ—s saith Paul whiâ—h passe by the mouth doe not commend vs vnto â—od neither doeth the kingâ—om of God which is our sanctificationâ— conâ—â—â— of mâ—ats and drinkes but Christ with his blood doeth sanctifie the people and hee that â—atâ—th my flâ—sh drinketh my blood saith â—e remaineth in mee and I in him and hath eternall life ergo neâ—ther his fleshe nor â—â—s blood enter ouâ— mâ—utheâ— To be short Christ dwelleth not in bellies by locall comprehension but in our hearts by faith his flâ—he seedeth not â—ur bodies for a tiâ—e but our soules for euer his wordes were spoken not of our mouthes which beâ—leâ—ue not â—ut of our spirites which haue no fleshe nor boanes and consequently neither teeth to grinde nor iawes to swallow but onely â—aith and vnderstanding Lette all this bee â—â—â—de if the learned and auncient Fathers doe not conclude the same Chrysostome Care not for the nourishment of the bodie but of the spirit Christ is the bread which â—eeâ—â—th not the bodie but the soule and filleth not the belly but the minde Ambrose Christ is in that sacrament because it is the bodie of Christ. It is therefore no bodily but Ghostly meate NOT THIS BREAD which entereth into the bodie but the bread of eternall life is it that vpholdeth the substaunce of our soule Cyprian As often as we doe this wee wheâ— not our teeth to bite but we breake the sanctified bread with a sincere faith Cyril Let vs therefore as our Sauiour saith labour not for the meate which goeth into the bellie but for the spirituall foode which confirmeth our harts and leadeth vs to eternall life Austen It is not lawfull to deuoure Christ with teeth Prepare not your iawes but your harts We take but a morsel our hart is replenished Therfore not that which is seen but that which is beleued doth feed Why prouidest thou thy teeth thy belly Beleeue thou hast eaten Beâ—traÌ„ At
of them is the popish Sacrifice August de side ad Peâ—â— cap. 19. The Catholike Church offeâ—eth bread and wine to God for a thankesgiuing in remembrance of his sonnes death Our Sacrifice is the giuing of thankes and remembring of his death b Irineus lib. 4. cap. 32. c Ibidem cap. 34. The Church offereth to God of his creatures with thanksgiuing sanctifying that which the faithfull receiue at the Lords table d Clemens Apost constitutio lib. 8. cap. 17. e Liturg. Chrys. Basil. f Lib. 4. cap. 34. g Offertorium Missae Their owne Masse-booke is against the sacrifice which they defend to be in their masse h Ibidem i Ibidem k Ibidem By their owne bookes it is euident that they doe not sacrifice Christ but the creatuâ—es of bread and wine Marke this contradiction in their masse-booke to the sacrifice which the Iesuits pretend l Aug. ad Bonif. epist. 23. Christ is offered not in substance but in a Sacrament or representation of his death Christ slaine for our sinnes is the true sacrifice of the Lords table a Cypr. li. 2. ep 3. b Ambros. in 10. ca. epist. ad Heb. c Euseb. de demonst Euang. lib. 1. cap. 10. d Chrys. in Mat. hom 83. e Aug. contra Faust. l. 20. c. 21. The actions and elements of the supper resemble his death f De cons. dist 2. § cum frangitur g 1. Cor. cap. 11. As Christ is crucified in the mysticall supper euen so is he offered h Hier. in ps 95. i Chrysost. in acta Apost hom 21. k De cons. dist 2. § quid sit sanguis l Aug. Euang. quaest l. 2. ca. 38. m De cons. dist 2. § hoc est quod alâ—imus n Glossa de cons. dist 2. § quid sit sanguis o Chrysost. in 10. cap. episâ—â—d Hebr. p Ambr. in 11. ca. epist. 1. ad Cor. q Eusebale demonstra Euangelic lib. 1. ca. 10. r August 83. quaest cap 61. Christ is offered at the table that is a sacrament similitude of his death is celebrated s De cons dist 2. § quia corpus This is Christian comfortable doctrine Theod. in cap. 8. ad Hebr. Theoph. in 10. cap. ad Hebrâ—os What sacrifice the fathers taught and offered * Canon Missae supra § propitio ac sereno vultu a Liturgia Basilij b Cypr. li. 2. epist. 3. August 83. quaest ca. 3. c Dionys. eccles hierach cap. 3. d Paschal de cons. dist 2. § iteratur The true exposition of the Sacrifice at the Lordes table How long the Church was without their kind of sacrifice Sententiarum lib. dist 12. The master of the sentences is against the Iesuits in the sacrifice of their Masse f Glossa de cons. dist 2. ¶ semel g § in Christo. h § Iteratur Thom. part 3. quâ—est 83. art 1. * The latter schoolemen since Thomas mistaking the former turned these words to opus operatum and taught the Priests act to be the right meane to applie Christes death to the quick and the dead Can their doctrine be Catholike that so latelie was vnknowen to their own fellowes 24. places cited by the Iesuits in their testament to no purpose and so 14. by the maker of their Apologie Their reall actuall sacrifice must needes be made with handes and so the gestures of the Priests hands is all the sacrifice the Iesuites haue What Sacrifice it is that God regardeth The Rhemish Test. fol. 447. Malac. 1. The prophesy of Malachie discussed 1. Pet. 2. What sacrifices the newe testament teacheth vs to offer vnto God a Hebr. 13. The Sacrifice of praise Of mercie b Phil. 4. c Rom. 12. Of our selues d Psal. 115. Eccles. 35. Psal. 50. These be the sacrifices of the new testament which God requireth at our handes and of which Malachie speaketh The Iesuites in alledging the fathers vse such cunning that a man caÌ„ hardlie perceiue to what end they name them Three fathers abused by the Iesuits to peruert the words of Malachie Cyprian in that place which they cite doth not so much as speake of Malachie Cyp. ad QuirinuÌ„ lib. 1. cap. 16. Iustinâ—â—n Dial. cum Tryphone aduers. Iudaeos Iustinus restraineth the words of Malachie to praiers and thankes other sacrifice he acknowledgeth none in the Lords supper Irenae li. 4. ca. 33 * Ibidem cap. 34 Ireneus expoundeth Malachies wordes of praier obedience and thankesgiuing as we doe Iren. lib. 4. ca. 34 Ireneus teacheth not the offering of Christ to his father but of creatures for a signe of thaÌ„kfulnes Iren. lib. 4. cap. 34 The rest of the fathers interprete Malachies wordes after the same manner a Tertul. aduer lud eos b Tertul. aduer Marc. lib. 4. c Euseb. de demonst Euang. lib. 1. cap. 6. d Cyril contra Iuliaâ—â—m â—i 10. e Hie. in Zachariam lib. 2. ca. 8. f August contr liter Petilia li 2. cap. 86. We striue not for the worde sacrifice which the Iesuites verie diligentlie prooue but for their kinde of sacrifice which they cannot proue by the testimonie of any one father In what sense the Lords supper is both a Sacrament a Sacrifice Our duties to God are our sacrifices FroÌ„ these sacrifices the Eucharist hath his name This sacrameÌ„t hath the similitude and therefore the name of Christs death and passion The Iesuits are verie plentifull in heaping impertinent allegations The Rhe. Test pag. 447. All these fathers speake of Christs bodie broken and blood shed on the cross which are resembled in this sacrament The power of Christs death the Iesuits attribute to the Priests act The Iesuites sacrifice How the death of Christ is both offered and applied Your feate was to prepare the peoplâ— against a daie A man maie soone peâ—uerâ— the fathers by skores as the Iesuits haue done in their Testament What sacrifice it is the Iesuits woulde establish They produce the name of sacrifice vsed by the fathers and vnderstand thereby their owne fansies The reason whie we doe not vse the worde sacrifice so often as the fathers doe The fathers phrases beguiled the Iesuits whiles they were too eger on them The name of sacrifice hath no warrant in the Scripture The Rhe. Test fol. 447. Heb. 7. A man shall finde manie thinges in the Rhemish obseruations which are not the text of the Scripture The Rhe. Test. fol. 447. The Iesuites would prooue if they could tell how that S. Paul calleth the lords Supper a Sacrifice * This point by point is not worth a blew point Their misconstering of S. Paul examined The faulte which the Apostle reprooueth in the Corinthians This was partaking with Idols and dishonoring of God S. Pauls reason against it by waie of comparison or opposition Though Saint Pauls reason be â—ramed by waie of comparâ—son yet the Iesuits illation is not necessary Eating of thinges consecrated vnto Idols is fellowship with diuâ—lâ— though they be not sole â—â—elie sacrificed vnto them The Iesuites prooue by the
sacraments they bee This maketh nothing for your locall inclosing of Christ vnder accidentes neither for your corporal mingling of his flesh with your flesh which are the two points that we chiefely detest in your reall presence Thus the greatest storme from which you thought no roose could rescue vs is halfe ouerpast and no hurt done if the rest fal as faire besides vs it wil be high time for your to leaue disputing and fall to practising as the rest of your fellowes do which bee lurking at home to infuse a rebellion or stirring abroad to boile it vp to his highth Your kingdom will neuer reflorish by pen and paper you must lay more plots and make new mariages Your time is short your rage great Phi. When you be confuted by reason then beginne you to charge vs with treason but answere the places which we bring you or I will leaue you I haue somewhat else to doing Theo. I thinke it bee the truest word you spake this moneth but an answere if that be all you looke for you shall not lackâ— The fathers whom you alleage for eating the real naturall flesh of Christ drinking his blood with your mouthes throates are fowly abused their words ignorantly misconstered if not purposely peruerted Phi. Are you there at host I see by your winding you wil run to their meaning Theo. What wroÌ„g is that if by their own rules I recal you to the right conceiuing of their wordâ— Phi. If you may make rules for religion we shall haue some wise worke of it I dare vndertake Theo. If themselues made rules to direct their hearers least their words should happily be mistaken you shew both your religion wisedom in refusing the same Phi. We refuse theÌ„ not if they be theirs Theo. If they be not you may the sooner repel theÌ„ Phi. Wel then what are they The. There shal not be many of them one will serue this turne Phi. That one then what is it The. The signes haue the names of the things themselues therfore out of the places which you haue brought you may not conclude that the naturall flesh of Christ is actually eaten with teeth or his blood really drunk with your lips but rather that the visible signes elements which are corporally receiued into your mouthes stomackes haue the vertues of those thinges whose names thâ—y beare after consecration Phi. I thought we should haue some such shift but trust me this of all others is the fondest absurdest that you could make For what ground of faith shal persist vnshaken if you giue men this scope to confesse the nâ—mâ—s but not the thinges So the Iew may reply when Christ is proued to be the true Mâ—ssias that he is so called but not so in deede So any heretâ—k may delude the whole scriptures if words shal stand as empty sounds without their sense See to what miserie you be driuen whiles you withstand the blessed Sacrament how far better were you to adore the same with vs catholâ—ks than to run into such hereticall briers The. Your sumptuous exhortatioÌ„ is but a ridiculous Iudification of your selues others We do not say that in matters of doctrine words may be receiued without their natural due signification but in Sacramentes we say the signes remaining in their former substance are called by the names of the thinges themselues therfore you must take good heed that you do not rashly conclude that of the one which was spokeÌ„ of the other least you fall into that seruitude sicknes of the soule which S. Austen warned you of before Phi. Would you appoint wheÌ„ the fathers words shal be consâ—ered of the signes wâ—en of the things The. Neither we nor you themselues are the â—ittest men to limit what they spake of the signes what of the things Phi. And do they say they spake this which I alleage of the signes The. They do Phi. â—f I should stay here til that be proued I should neuer go hence Theo. The matter is not so hard to be proued as you make it For if they mainly teach that Christs flesh is not eaten with teeth not swalowed with iawes not receiued into the coÌ„passe of the belly they must eithâ—r contradict theÌ„selues which they do not or those speeches which you bring must be vnderstood of the signes called by the names of Christs flesh blood though in truth they be not those things but sacraments of them as they by their own cautions wil instruct you Phi. I can not abide this going about the bush Theo. Indeed madmeÌ„ wil through the midst though they tear their flesh to the boanes for their labor Phi. Do you think vs mad The. It is greater madnes to sâ—ea your own soules with the rigor of other mens phrases when they giue you warning to the contrary than to wound your owne bodies with the sharpnes of any thornes Phi. We presse not their speeches against their prescriptions you rather would frustrate their meaning with your figures The. Let them tell their owne tales what they teach concerning the parts of this Sacrament then it will soone be seene whether you or we peruert them There be three thinges in the bread by like proportion in the wine that may be douted of the name the substance the power operation When we see which of these three be changed and which vnchaunged the myst of error will soonâ— be scattered The name we prooue to be chaunged by the generall confession of all the fathers Our Sauiour saiâ—h Theodoret changed the names and called the signe by the name of his bodie Christ called bread his bodie saieth Tertullian The signifying elementes and the thinges signified are called by the same names saith Cyprian Before the wordes of Christ saith Ambrose that which is offered is called bread when once the words of Christ be rehearsed it is now called not bread but his bodie The bread saith Prosper is called the bodie of Christ being in trueth the Sacrament that is the sacred signe of Christes bodie Chrysostom After sanctification it is discharged from the name of bread and counted worthie to beare the name of the Lords bodie notwithstanding the nature of brâ—ad still remaine Rabanus Because bread strengthneth our bodies therefore is it â—itly termed the bodie of Christ. Bertram The signes be called the Lords body blood by reason they take the name of that thing whose sacraments they be The general rule is plainely set downe by the famous Clarke S. Austen in these wordes If Sacraments had not a certaine likenes and resemblance to the things whose sacraments they are they should be no sacraments at all And for his similitude they commonly beare the names of the things themselues As therefore the Sacrament of christs body is after a sort the bodie of christ and the sacrament of christes blood