the death and resurrection and life of Christ before our eyes Here is the Sacramentaries argument I eate bread and drinke wine in token of Christes death resurrection therefore he is dead and risen I pray you Syr how doth this argument hold What affinitie hath bread and wine with the death and with the resurrection of Christ But if bread and wine be turned into the same body blood of Christ which died and rose againe which wrought all the miracles done in this world Then is the death and resurrection and conuersation of Christ in dede it selfe set before the eyes of our faith Because as Chrisostom teacheth Hoc idem corpus cruentatum caet This very same body bloudied perced with yâ— speare gaue as it were out of a spring fountaynes of blood healthfull to the whole world And the selfe body God aâ—…anced vnto the highest seate the which body also he gaue to vs both to th' intent we should haue it and to the intent we should eaâ—…e it But what speake I of S. Chrisostom This sayeth Christ is my body which is geuen for you And againe the bread which I will geue is my flesh which I will geue for the life of the world How ofte so euer sayeth S. Paul ye shall eate this bread and drinke the chalice of our Lord ye shall shew his death vntill he comme So that the hauing of the death and resurrection and all yâ— miracles of Christ before our eyes at Masse tyme riseth chiefly of yâ— thing which is the body of Christ. And secondarily of the things which are done about that his body The consecrating the offering the eating of the selfe same body which wrought these miracles which died and rose againe those facts I say in that thing shew his death and resurrection All other wayes of setting the death and resurrection and conuersation of Christ before our eyes without the reall presence of Christ is painting and shadowing in comparison of this liuely representation O how many sayeth S. Chrisostom say now adayes I wold see the soorm shape of Christ I would see his very garmentes and shoowes Ipsum igitur vides ipsum taÌ„gis ipsum comedis Lo thou seest him selfe thou touchest him selfe thou eatest him selfe Non quòd corpus illud sayeth Damascen è coelo descendat sed quia panis vinum in Christi corpus sanguinem transmutatur Not as though the body of Christ came downe from heauen but because the bread and wine is changed into the body and blood of Christ. See now good Reader whether the Apologie say more truly that the signe or token of Christes body and blood the body it selfe not being made present vnder the soâ—…nes of bread and wine as it teacheth doe more effectuously set before our eyes that death and resurrection and all the miracles of Christ or els whether the incarnation life death and resurrection of him be not better and more according to the word of God set soorth by the Catholikes who teach that the substance of bread and wine is changed into that body and blood of Christ to th' end the death and resurrection of the same body might be effectually remembred So teacheth S. Cyrillus in these words Prebet Christus nobis carnem suam tangendam c. Christ geueth vs his flesh to be tou ched that we might beleue assuredly that he hath in deed reised his temple For that the communion of mystical blessing is a certayn confession of the resurrection of Christ it is proued by his own words For he distributed the bread after it was broken saying This is my body which shal be geuen for you for the remission of synnes Make and doe this thing for the remembrance of me Therefore the participation of that mysterie is a certain true confession and remembrance that for our sakes and for vs our Lord both hath died and is reuiued and through that filleth vs with diuine blessing Let vs therefore flee infidelity after the touching of Christ and let vs be found strong and stedfast being far from all doubtfulnesse Thus far S. Cyrillus Who alludeth in that place to S. Thomas the Apostle And as S. Thomas touching the syde of Christ cried out My Lord and my God euen so S. Cyrillus teacheth that we touche the body of Christ when we come to the holy communion For as vnder the visible flesh of Christ his Godhead lay priuie but yet was truly present and had assumpted his flesh into one person euen so vnder the visible foorm of bread the flesh of Christ is really present in the holy mysteries and therefore we touch that flesh when we touche the foorm of bread as S. Thomas did touche the Godhead when he touched the flesh of Christ. For in eche place we touche not either the Godhead or the flesh visibly but by the meane of that thing wherein it is truly present That thing I say receaued of vs doth make his death and resurrection to be remembred Hath not he all that euer Christ did presently before his eyes who hath Christ him selfe present But take Christ awaye and afterward it is a foolish dreame to talke how his deeds be set before our eyes by bread and wine The apparence of bread is the token that Christes body is here to be eaten And the similitude of wine doth shew that his blood is here to be drunken But the true shewing of his death life and resurrection ariseth of that truth which is vnder those foormes When I eate the body that died I shew the death of it because no sacrificed flesh was euer eaten before the host was offered But we eate really the body of Christ therefore our fact crieth that Christ is dead We eate his body aliue hauing the blood and soule in it therefore our fact crieth he is risen again Thus the Ca tholiks reason Let him that hath coÌ„mon sense iudge who goeth nere the truth of the Gospell the Sacramentarie or the Catholike ¶ Our thanksgeuing and remembrance of Christes death is altogether by the reall presence of his body TO th' intent we should geue thanks for his death and our deliuerance and that by often resorting to the Sacramentes we should continually renew the remembrance thereof These men presuppose we haue a signe or token left vnto vs in bread and wine to geue thanks withall We haue in deed a token but this token though it were made of bread and wine is not bread and wine For Christ in his last supper tooke bread and when he had geuen thanks he sayd This is my body which is geuen for you doe and make this thing for the remembrance of me Behold the token wherein Christ both him selfe gaue thanks and would vs to geue thanks in the same The making of his body for vs is the thanksgeuing for his death and for our deliuerance Ipso genere sacrificij sayeth S.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 in meam commemorationem in the accusatiue case the true English whereof must be for the remembrance of me Christ sayd make this thing for the remembrance of me that is make my body which is geuen for you to thend my geuiug of it for you vpon yâ— crosse may through that your fact and doing be remembred This is the true meaning of Christes words For so doth S. Paule expoimd them to the Corinthians where after he had declared the history of Christes supper of purpose teachig vs what is meant by the remembrance of him thus he writeth As ofte as ye shall eate this bread and drinke the chalice ye shall shew our Lordes death vntill he come Lo the shewing of our Lordes death is the kind of remembrance for which Christ willeth his body to be made eaten his blood to be made and â—…runken Wherefore saying make or doe this for the remembrance of me he sayth this much Take bread blesse saying this is my body breake geue eate and all to this ende that my death may be remembred vntill my second coming Here we learne that the remembrance whereof Christ speaketh is the shewing of his death and that not by word only but by dede and facte and by making and doing For the making of Christes body by chaunging the substance of the bread into the substance of his flesh is a marâ—…ilouse shewing of his death For as his death was the dissolution of the soule from the body so his soule which as S. Ambrose noteth is vnderstanded by the blood is shewed vnder the form of wine his body is shewed a part from it vnder an other form of bread I doe not say that either the body is without soule and blood or the blood without flesh and soule but I say the shewing of the body vnder form of bread and of the blood vnder yâ— forme of wine in â—…che of which whole Christ is conteyned is the shewing of his death and also of his resurrection For at the death in dede the soule and body were a sonder and at the resurrection they came againe together Euen as now in figure and shew they are a sonder not withstaÌ„ding that in truth they are together But if the bread and wine remayned in their old nature still taking only the name and signe of Christes body blood Then should nothing be made for the remembrance or to shew our Lords death whereas he sayd Make this thing for the remembrance of me That is sayeth S. Paule for the shewing of my death the which death is yet fâ—…rther shewed when the same body in a signe is broken and geuen to be eaten the blood drunken For then as Christes flesh was in dede broken vppon the Crosse so it is in shew signe broken first in the Priests hands vnder forme of bread and next in his or their mouths who communicate with him by eating and chewing of it And likewise yâ— blood is powred or shedde into his or their mouthes vnder the forme of wine as it was in dede shed vppon the Crosse and as in dede Christ there deliuered his ghost into his Fathers hands But if the breade and wine were not changed into the body blood of Christ then that body which at all were not so much as in signe and shew broken because it were not present and that blood whiche were not so muche as in apparence apart from the fleshe or shed into the mouthes of the receauers could not shew our Lords death at all whereas Christ would his own death to be shewed by the making of his own body and blood with the signes of breaking shedding parting and dissoluing Thou seeâ—… now good Reader how the kind of remembrance which Christ required to he had of him is not only nothing at all against the reall presence of his body and blood yea rather it is so singularly set forth thereby that without the presence of the body blooâ—… it shal be somewhat hard to deuise what memorie at all here can be of Christes death Most sure it is that though mans wit may deuyse much yet can it neuer inuent so perfect a meane to make the death of Christ be remembred as if his own self be present to warne vs thereof If it hath chaunted to any man whiles by manly fighting he hath delyuered his frind from perill of death to take some great wound in his owne face tell me on thy conscience is there any way more effectual for that wounded man to put his frind in remembraunce of that fighting then if him self come with the skar in his face to his frinâ—…s presence and sight Is it not more then if he sent an hundred letters an hundred tokens and messengers to warne his frinde thereof Euen so fareth it with Christ at this tyme who fighting for vs vppon the Crosse whiles he delyuered mankind from the bonde of death toke a wound which made him geue vp his ghost Can therefore a more vehement remembrance be stirred vp in our harts then if the same Christ offer him self present to vs with â—…he skar vpon his face Thou wilt I think graunt that nothing would moue vs or make vs more vehemently remembre the death which he tooke for vs. But thou wilt say that Christ now coÌ„meth not before vs that we see him not Well Sir First you graunt that the remembrance of Christes death is nothing at all hiudered by the presence of his body why then sayd you before if the Sacrament of the altar be a remembrance of Christ it is not Christ him self Why sayd you that the remembrance of a thing must uedes differ from the thing it self And now you see and confesse that Christ present with the resemblance of his woundes should make you best remember his death Beware hereafter of this kind of reasoning Christ made a resemblance of his death at his supper therefore it is not his own body That argument is not good yea rather this is good Christ made a perfecte remembrance of his death therefore his own body is geuen to put vs in mind that he died for vs. Now let vs returne to that you said Christ was not seene of vs. If he were seene your faith should be of small merite besyde that you could not receaue him into your body after that visible quantitie wherein he walked vppon the earth He therefore that died for you hath now geuen you the substance of his naturall flesh and blood vnder the formes of bread and wine Where he is as verily present as if you saw him or touched him For I trow you vnderstand that eye sight is not necessary to make a thing present Otherwise blinde men were in euill case and to them nothing should be present Which seing it is not so the body of Christ is not therefore the lesse present because you see it not But if it may please
his mysteries to naked names shall enioye his glorie no more really then they allow him a reall truth in his blessed Sacraments ¶ The reall presence is proued by the example which S. Paule vseth concerning the Iewes and Gentils SAint Paule intending to dissuade the Corinthians from eating and drinking with the Gentils at their false and vaine sacrifices vseth in that behalf this kind of argument Whosoeuer doth eate or drink that which is offered vp in sacrifice he is made one with the oblation it self and with it to whome the things eaten and drunken are offered This proposition he proueth by example of the ChristiaÌ„s who by partaking of the bread which we breake and of the chalice which we blesse which are the communicating of Christes body and blood are made one bread one body because they partake all of the one bread The like is sene also in the carnall Iewes among whom they that eate the oblations or things offered thereby were partakers of the altar to wit of the sacrifice and of the worshipping of God to whom it was offered Therefore if the Corinthians wold also partake of the meate offered to ydols it must follow that they should be partakers of the ydolatrie For although the dead ydoll be no true God nor any thing at all wherewith they may communicate yet a societie is ioyned thereby with the deuils who reigne in those ydols Therefore as ydolatry it self so the eating of the meates offered to ydols is to be auoided Out of this discourse it is proued that the Christians Iewes Gentils eche of them haue a God true or false eche of them offereth an externall sacrifice to him eche of them vse to partake of the things offered and eche of them communicated among them selues The meat offered and eaten of the Iewes was the flesh of such cleane beasts or such other oblations as were allowed by yâ— lawe of Moyses The meate offered and eaten of the Gentils was such as their superstition had receaued To one ydol a shepe was offered to another an oxe The meate offered and eaten of the Christians is described of S. Paule to be the bread which we breake which is the communicating of Christes body and the chalice of blessing which we blesse which is the communicating â—…f Christes blood The vnitie rising thereof is to be one bread one body because all partake of the one bread Uppon which ground it may be wel built that the meate partaken at Christes supper is the body and blood of Christ wherein we passe and ouercome the Iewes Gentils who had other earthly oblations but none of them had this foode which came down from heauen For as S. Paul sayeth We haue an altar whereof they haue no power to eate who serue the tabernacle But surely they might eate bread and wine who serued the tabernacle therefore the meate of Christes supper is not bread and wine but the bread of life and the blood of Christ. And whereas the Iewes had certeyn obseruancies of eating this and of leauing that meate or that the Leuits should eate this and the Priest that and the laye people an other meate S. Paule counselleth them to stablish their hart with grace and not so carefully to obserue the old law which commaunded so many differences of meate How beit if it be a good thing to haue some meates reserued for the Priests which the common people may not eate as the Iewes think then sayeth S. Paule we Christians also haue an altar to wit a thing offered vnto God and that so preciouse that the very Priests and Bisshops who serue in the tabernacle may not eate thereof That meate is as Theodorite sayth Hostia rationalis diuina A reasonable and diuine sacrifice as Sedulius writeth yâ— altar whence we partake the body and blood of Christ as Theophtlact witnesseth the vnbloody sacrifice of the body which quickeneth This then being the meate of our altar it foloweth that this meate is no lesse present vppon his holy table then that which the Iewes or ydolatours did eate was present at their sacrifices But that which they did partake was really present anâ—… receaued into their mouthes therefore likewise 〈◊〉 flesh is really present and is receaued into our mouthes The meate of the Iewes and of the Gentils was made one natural flesh with the partakers thereof therefore we likewise are made one naturall flesh with the meate of Christes tabâ—…e But herein is the oddes that their meat was turned into their flesh because it was weaker then their own nature but our flesh is turned without losse of his owne substance or proprietie into the nature of Christes flesh because it being the flesh which is dwelt in by the Godhead is stronger then our nature Again as the Iewes and Gentils by eating meates offered vp are made one body among them selues by coÌ„formitie of wil and mind alone because the meate was not able to tary in his own nature and to draw them vnto it so contrariwise we that eate Christes body are made really one flesh with Christ amoÌ„g our selues because as S. Cyrill declareth Christ suffereth him self to be no more diuided but kâ—…ping his owne flesh whole he gathereth all vs into it And seing we all that eate Christ are made naturally one with Christ we are also one among our selues For they who are one in any third are withall one among them selues Thus the meate of Christes table hath more truth in it then the meate of the Iewes or Gentils had according to the Catholike doctrine ¶ The reall presence is proued by the kind of shewing Christes death QVotiescunque manducabitis paneÌ„ hunc calicem hunc bibetis mortem Domini annunciabitis donec veniat How often so euer ye shall eate this bread and shall drinke this chalice ye shall shew the death of our Lord vntill he come Shewing may be either in word alone or in dede alone or in both together S. Paul speaketh in this place of that shewing which is by dede alone for eating and drinking is a kind of doing But not the eating of euery bread and the drinking of tuery chalice doth shew Christes death except it be this bread eaten that chalice drunken whereof S. Paule had sayd in Christes person a litle before This is my body which is broken for you and this cup is the new Testament in my blood The eating and drinking of â—… sacriâ—…iced body and blood doth euidently shew the death thereof as the which should not be eaten and drunken if it were not already consecrated by death vnto God For who doth eate the flâ—…sh of any creature whiles it yet liueth and hath blood in it Or how can blood be drunken in a cup if it be yet in the veines of the body The nature of the fact is such that it presupposeth the immolation and sacrifice and
death of that holy thing which is eaten for a liuing and sensible creature is not vsed to be eaten without it be depriued first of his life Therefore Theophilact sayth Quinta vesperi fecit Dominus coenam caet Nemo enim quicquà m edit nisi prius mactatum fuerit The fift euening which was on Maundy Thursday night our Lord made a supper and â—…ayd to his Disciples Take and eate for this is my body And so because he was of power to lay down his soule it is euident that he then sacrificed him self from that tyme wherein he deliuered the Disciples his body For no man eateth any thing vnlesse it be first killed Thus we see that the reall presence of Christes flesh to th' end it may be eaten is the consequent whereby S. Paule proueth the shewing of Christes reall death Who perceaneth not that it is a good argument to say I eate in a Sacrament Christes reall flesh thereâ—…ore he is 〈◊〉 dead Doth it not follow well in the discourse of reason I drink the true blood of Christ therefore Christ hath truly shed his blood Or doth any faithfull man at the table of God eate the flâ—…sh and drink the blood of that thing which is not yet dead and offered in a sacrifice This argument of S. Paule they make vtterly voyde who say that we eate a figure and not the truth of Christes substance for then should Christ be shewed figuratiuely dead as he should be figuratiuely eaten Neither could it folow that because Christ is eaten by faith in a figure therefore he is already dead in truth it self but only that he is dead in a figure or in bare name without the truth of death as yet presently shewed When the Paschall Lamb was eaten the Lamb was truly dead but as the Lamb was the figure of Christ and not Christ did it thereof follow that it was only shewed in a figure that Christ sometyme should dye and not that in dede he was dead But now that he is dead in dede and so dead that his death is shewed true by the eating of his own body and by the drinking of his own blood vndoubtedly as truly as â—…uer that same Paschall Lamb was killed which was eaten so truly is the same body of Christ dead which is eaten and therevpon it wil folow that by eating the flesh of the man that dyed that maÌ„ is shewed to be dead in dedâ—… Wherefore S. Ambrose sayth vpon this place Quia enim mor te Domini liberati sumus huius rei memores in edendo potando carnem sanguinem quae pro nobis oblata sunt significamus Because we are made free through the death of our Lord being mindful thereof we in eating and in drinking flesh blood signifie those things which were offered for vs. Lo the very fact of eating flesh and of drinking blood shew the things that were offered to death for vs That is to say shew the flesh and blood of Christ as dead Damascene in that pleasant history of Iosaphat maketh the King Auenite to demaunde of certeyne Eremites why they caried about them that bones of dead men to whome they answered Ossa ista munda caet we cary about with vs ô King these cleane and holy bones representing the death of these maruelousemen whose they are and bringing our selues in minde of their exercise and of their conuersation beloued of God and flyring our selues to the like zeale And afterward the bones of dead men cause the remembrance of death to them that are a line Here we see many commodities which the blessed reliques of Sayntes do bring to good men Among other things they cause vs to remember the vertues of them whose bones we reâ—…erently kept And for as much as Christ did shew his charity chefely in dying for his enemies we haue no greater thing to remember by the presence of his body theÌ„ the same louing death of that body But if the bare presence of dead bones make vs remember that Saynts that be with God whose bones they were how muh more doth the eating of Christs body both make vs remember his death and shew it to our eyes being eaten after such sorte as this body is eaten This kinde of reasoning which S. Paule vseth is called of the logicians A consequentibus when by those things that are put for true and follow an other thing is proued to haue necessarily gone before As for example we may reason thus This woman is brought a bed therefore she hath companyed with a man in so much that reason declareth that no woman by the course of nature caÌ„ haue a childe except she lye before with a maÌ„ Now as if the bringing a bed be but in a shadow thereof no true cumpany with a man may directly be inferred euen so at this time if by eating yâ— body of Christe we shew Christs death and yet we do eate the body of Christe only in a shadow then may it not be inferred hereof that Christ is shewed to haue dyed truly in dede but only in a shadow Such as yâ— Consequent is where vpon we reason such antecedent may be inferred thereof If yâ— ConsequeÌ„t be reall true perfyt yâ— Antecedent is shewed to haue bene like If the Consequent be imperfyt figuratiue or sayned the Antecedent is not thereby shewed to be true If two persons are maryed together it may be well inferred that they consented together but if their maryage be â—…ained to say made vppon a sâ—…afold in the way of playing some Comedy or enterlude then is the coÌ„sent also sayned If the maryage were true the consent was true Christe made his last supper chefely to haue it a remembrance of his death and therefore he sayd Hoc facite in meam commemorationem doe and make this thing for the remembrance of me S. Paule hauing before declared how this thing may be made by the preistes of the new Testament for the remeÌ„brance of Christ in declaring that Christe toke bread brake and sayd this is my body he sheweth afterward how the sâ—…me body may be eaten by the common people for the remembrance of Christes death saying As often as ye shall eate this bread and drinke this chalice ye shall shew our Lords death vntill he come so that yâ— consecrating of Christes body by priests and the eating thereof by all Christian men is the shewing of Christes death Here I would know whether Christ instituted this Sacrament to shew his death as past in dede or els past in a bare shadow If to shew it in a bare shadow theÌ„ two absurd sequeles may seme to be employed One is yâ— it may shew Christes death as well to come as already past An other is that if it be past it is rather shewed to haue bene a figuratiue death theÌ„ a true death For as the eating of vnleauened bread vnder the law were
vnworthy eating and drinking of euill men WHen S. Paule had said As oft as ye shall eate this bread and drink the cup of our Lord ye shall shewe our Lordes death vntill he come he goeth forward saying Therefore who so eateth this bread drinketh the chalice of our Lord vnworthely he shal be gilty of our Lordes body and blood How doth this senteÌ„ce hang vpoÌ„ yâ— former how coÌ„meth it in with â—… Therefore but because in the former sentence S. Paul said by eating this bread we shew Christes death And for as much as we shew it in that self thing which dyed for vs therefore he that eateth vnworthely such a meate wherein by the substance which died he sheweth Christes death he is gilty of our Lordes body none otherwyse then if he had betraied it as Iudas did For the same body that Iudas did by a false kisse geue to death we eate vnder the forme of bread to shew the same death If then Iudas were gilty of Christes natural body for geuing it vnworthely to death we are gilty of the same naturall body when by eating it we shew vnworthely the same death But if we had not present the same real flesh which Iudas hetraied our vnworthy shewing could not be like his vnworthy doing al the strength of S. Paules reasoning is only grounded vpon the real presence of Christes body the vnworthy shewing whereof he now speaketh is the vnworthy â—…ating And for so much as eating is a corporall action which is done by the instruments of teeth and mouth S. Paule doth vs to vnderstand that euil men might touch and haue in their mouthes yâ— bread and drink of our Lord. But his bread and his drink is of him â—…elfe affirmed to be his body and blood therefore S. Paule confesseth that euill men may haue the body and blood of Christ in theyr mouthes But that they could not doe except the body and blood were vnder the formes of bread and wine therefore he teacheth the body and blood of Christ to be really present vnder the formes of bread and wine Saith not S. Paule whosoeuer eateth this bread and drinketh the cup of our Lord vnworthely Then this bread and the cup of our Lord may be eaten and drunken vnworthely But what Speaketh he of eating by faith or of drinking by spirit No verily for such eating and drinking can not be vnworthely made You wil say it is bread and wine whereof he speaketh If it were so why doth S. Paule name it this bread â–ª For 〈◊〉 the pronoune this doth shew a thing present to some sense or other and seing when S. Paule wrote these wordes he being absent in body from the Corinthians could not shew them any thing by any corporal actioÌ„ of his it remaineth that yâ— thing whereunto this doth point was named in the epistle of S. Paule which he worte to those faithfull men and also that it went not long before as the which otherwese might be of vncertaine vnderstaÌ„ding What is it then which went before Christ toke bread and after thanks geuen said Take eate this is my body whosoeuer eateth this bread vnworthely he is gilty of the body of our Lord. If this bread point vnto that whereof Christ said This is my body S. Paule meaneth to shew his faut whosoeuer eateth the body of our Lord vnworthely and thereby he grauÌ„teth euil men to eate Christes body which they can doe by no meanes except that be Christes body which they take into theyr â—…outhes The Sacramentaries will obiect againste me that Christ ment the signe of his body which truly can not be so For seing S. Paule named no signe as this can not point to that which was not named so it must point only to the thing named before But the thing before named was the body of Christ broken for vs therefore this bread meaneth that body of Christ and none other substance ¶ The reall presence is proued because vnworthy receauers are gilty of Christes body and blood WHo soeâ—…er eateth this bread or drinketh the cup of our Lord vnwortehly he shal be gily of yâ— body blood of our Lord. A man may be gilty either for doing an euil deede or for leauing a good deede cleane vndon or els for doing a good dede in an euil manner Here S. Paule maketh the vnworthy receauer gilty for eating this bread and drinking the cup of our Lord vnworthely which is to say for doing a good deede after an euil manner his dede is eating which thing he so reaâ—…ly doth that S. Paule affirmeth him to eate and drink damnation to himself But no man is gilty of doing more theÌ„ he actually doth therefore the vnworthy receauer who for eating and drinking is gilty of the body and blood of Christ doth eate and drink in deede the same body and blood of Christ whereof he is gilty The Sacramentaries imagine S. Paule to haue said He that eating by mouth materiall bread at Christes supper refuseth to eate by faith the body of Christ sitting in heauen is gilty of not eating Christes body Who euer heard of such a toy what iote of all the scriptures which appertein to Christes supper haue they left vnwrested vntorne or vndefiled what sentence clause or word haue they left in his naturall meaning If S. Paule and the foure Euangelists were not theÌ„ selues men of sufficient discretion who might consider how nedefull it were to vnderstand wel the mysteries of Christ yet surely in repeting one matter oft it would at the least chance vnto them that they should haue told vs some one syllable which might haue made for the Sacramentary doctâ—…ine if it had bene true But now whatsoeuer they speake doth destroie vtterly and ouerthrow theyr fond assertion And that I may for this tyme go no farther what caÌ„ be answered to this place of S. Paul he that eateth a very good thing vnworthely is pronounced gilty therefore his present fault consisteth in the euill manner of his eating For to eate vnworthely is to eate in deede but not to eate after a good manner No man by eating in an euill manner can be gilty of that which he doth not eate in that euill manner and yet the vnworthy receauer of this bread is pronounced gilty of Christes body and it is ment of his naturall body Therefore this bread which he doth eate vnworthely is the reall and naturall body of Christ. If a man had done neuer so heinouse a robbery yet thereby to condemne him of adulterie it were an euideÌ„t 〈◊〉 although the paine due to adultery be lesse then that which is due to robberie But now to condemne a man for eating the body of Christ who did eate only the figure of it that were much more vniust for that his paine increased aboue the measure of his fault Let it be neuer so great a fault to eate the holy bread vnworthely yet if that holy bread be
geue Whereas the Sacrament was not yet deliuered but was only commended and set foorth in words vnto the Iewes when Christ sayd the bread which I will geue is my flesh 2. Iâ—… commendare were Latine to geue yet it should haue bene translated I haue geuen 3. For viuificabit M. Iuel readeth viuificat it doth geue life for it shall geue life He was â—…oth to haue any commendation past or any geuing of life to come For he wold so vnderstand Christes words that the gift the quickening might be present lest it should apperteyn to the supper Whereas the commendation of the gift was past in those words I wil geue and the geuing of life to come verily because the Sacrament should then geue life when it should be receaued These are miserable shifts to saue your selfe from subscribing Iu. We haue a spirituall mouth a spirituall tast eyes eares as Basill Leo Origen Tertulliá say Christ is to be digested by faith he is the bread of the mind not of the belli to beleue in him that is to eate the liuing bread therefore Christes meaning is spirituall and not reall San. What grosse ignorance is this to thincke that the reall preseÌ„ce of Christ in the SacrameÌ„t hindereth my spiritual mouth tast eares eyes faith or minde All these muste goe together Christ tooke his body to bring to our bodies the meate whereof our soule might spiritually eate It is the fondest kind of reasoning in the world by one truth to denie an other seing both staÌ„d together Is my faith the lesse because Christ was bodily seen in earth How is then my spiritual feeding the worse because the foode of life is in my mouth Doth not Tertullian say the flesh is fed with the body blood of Christ to thend the soule may be made fat of God Iu. M. Harding wil say eating with mouth and grinding with teeth is a worke spiritual And so he is a good proctour for the Ca pharnaites San No that hâ—… will not say except the meate be so eaten that the manner of eating it be so cleane and spirituall that although it enter into the mouth yet the â—…aith both may and doe worke vpon it by adoration and participation as it chanceth in Christes supper And therefore Christ said work the meat which perisheth not which the sonne of man wil geue you And he meaneth work it by soule by beleuing and in body by eating And the Prophet Dauid saieth They haue eaten and worshiped This vnderstanding neither yâ— Capharnaites had nor the Sacrmentaries haue therefore they grind now common bread with their teeth whereâ—… they shal bitterly gnash if they repeÌ„t not yâ— soner Iuel Chrysostom will not suffer this euasion who sayth to vnderstand carnallie is to vnderstand plainly as the things be vttered and to thinke vppon nothing els San. We vnderstand not so For we seing the forme of bread thinke vppon the body of Christ which is vnder it Therefore S. Chrysostom is not against our euasion Iuel S. Augustine sayeth the saying of Christ is a figure or maner of speache San. What you meane by your maner of speache I can not tell S. Augustine vseth not those words But except ye eate the flesh of the Sonne of man is in dede a figure and the speaking thereof is figuratiue because it was not meant that a maÌ„ should be visiblie eaten as flesh is eaten at common tables But yet that he should be really eaten Albeit the maner of eating be figu ratiue as we know And therefore when Christ had consecrated the bread into his body and sayd this is my body that speache was not figuratiue because as the truth of the body was to be eaten so the maner of the eating it was determined And theâ—… all was plain to good beleuers but not to Iudas and his companions who beleue no more then they see bodily S. Augustine then calling those words except ye eat my flesh figuratiue referreth the figure to the maner of eating But not to the substance which is to be eaten For els if by no meane the flesh of Christ might be eaten it should not be eateÌ„ by faith But if it may be so eaten it may be eaten by mouth also in that pure maner as it is geuen vs. Iuel The figure commaundeth vs to be partakers of Christes passion San. It had bene more truly translated that we ought to communicate with Christes passion Communicare is to partake in the fullest maner that may be And how can you possiblie communicate better or more fully with Christes passion then to eate worthely the self body that suffered Whereof S. Paule sayeth How oft so euer ye eate this bread and drinke the chalice of our Lord ye shall shew his death vntill he come That is the communicating whereof S. Augustine speaketh Iuel And with comfort and profit lay vp in our memorie that Christ hath suffred death for vs. San. The perfit laying of this matter in our memorie is with Penance loue to eate the thing which is made for the remembrance of Christ. Thence cometh power to liue through or for Christ so really as he liueth through or for his Father with whome he is one thing and nature Of this whole saying of S. Augustine I haue intreated more fully in my 3. b. the. xiiij Chapiter Iuel This therefore is Christes meaning and the very eating of his flesh San. Not this which you meane But this it is M. Iuel as I haue told you The whole man must eate as well in body as in soule because the whole is taken and assumpted of Christ the whole is incorporated by Baptism the whole redemed by death and the whole shal be crowned with glorie therefore the true eating is to eate that meate which of it selfe coÌ„sisteth of body soule and Godhead to eate it I say in body soule and spirite and not by faith only Iuel The Capharnaites vnderstoode Christe grossely of éating with teeth that whiche Christe spake spiritually and so would M. Harding teache the people San. D. Harding 〈◊〉 no more then he toke of Christ and of the Euangelists It is no grosie thing vnder the form of bread to eate the bread of life The Capharnaites went no farther then to theyr teeth and belly But we make the teeth to serue the mind also That of Origenes S. Dierom S. Augustine maketh not againste vs. Iu. Tertullian saith the Capharnaites thought his speachâ—… was hard and intolerable as though he had determined to geue them his flesh verily and in dede to be eaten with theyr mouthes therin saith Tertullian stode theyr erroure San. You know they thought not of eating it vnder the forme of bread For S. Augustine saith in Christes person Quis modus sit manducandi istum panem ignoratis Ye know not what waie there is of eating this bread Therefore the
cause we doubt not to commit it to Gods word And that no man maie suspect we take the words of the Apologie to short that we expound them to hardly that we seeke aduantage vpon small occasion I will bring foorth their owne words which they haue more fully writen in an other place of the same Apologie concerning this matter We do affirme with the most auncient Fathers that the body of Christ is eaten of none other but of godly and of faithfull men and such as are endued with the spirite of Christ. These felowes do teach that the very body of Christ maie in very dede and as they terme it really and substantially be eaten not only of wicked and vnfaithfull men but also it is horrible to speake it of mise and dogges Whether mise and dogges maie in some sense eate the body of Christ or no it is not worth while to discusse for so much as the Catholikes kepe the body of Christ so warely that neither mouse nor dogge maie come nigh to it But as yâ— Arrians threw downe the body and blood of Christ and trod thereon with their filthie feete and as the Donatists brake the chalices which as Optatus saith caried the blood of Christ so the Sacramentaries of England haue taken out of the holy pixes and troden vnder their prophane fecte the blessed body of Christ they haue sold broken and abused to filthy ministeries the chalices which haue holden Christes blood If the wicked men be able to pollute to tread on and to defile as much as lieth in them the body of Christ A thinke that to be worse then if mise and dogges did eate it Not that the immortall body of Christ can take any harme at all But yet a terrible damnation is reserued to them who being able to do it no hurte shewe not withstanding their vnsatiable malice against the highest mysterie of our redemption tredding vnder foote the sonne of God counting the blood of the new testament prophane and vnholy Leauing therefore this question we returne to the principall matter coÌ„fessing our selues to teache that the wâ—…ked men â—…ate in dede really the body of Christ in our Lords supper Thus we teach not only because the greater part of the Fathers haue deliuered so vnto vs but also because thus we learned of Christ. Who after bread taken hauing blessed gaue to Iudas one of the twelue bidding him take eate saying This is my body A worse man then Iudas I think is not lightly heard of Which amoÌ„g other things causeth vs to beleue that be the man neuer so euill yet if he take and eate after consecration and benediction he taketh and eateth really and in dede the body of Christ. Which vnworthy receauing of so precious a thing although it mislike Christ as all synne doth yet as he permitteth synne for the goodnes which he worketh by the occasion thereof so he thought it lesse euill that euil men should eate his body then that his Sacraments by any our infidelity should be made void or that the gift of his grace should be vncertaine For Christ in the institution of his SacrameÌ„ts dependeth not vpon our faith or vertue but vpon his owne mercy and truth Wherefore when so euer by a lawfull Priest intending to execute the ministerie commaunded by Christ it is dâ—…ely sayd ouer bread and wine This is my body and This is my blood Christ would it so to be as the wordes declare and who so euer receaueth that kind of food receaueth the body of Christ. whether well or â—…uill that dependeth vpon his worthy or vnworthy eating If any man eate vnworthely then will Christ complaine of him as he coÌ„plained of Iudas For straight after the deliuery of the blood he sayd as S. Luke doth witnesse and S. Augustine hath noted the same to pertaine to the Sacrament Veruntamen ecce manus tradentis me mecum est in mensa But yet see yâ— hand of him yâ— betrayeth me is with me on the table As if he had sayd You see what loue I shewe to you by geuing mine owne body to be eaten mine owne blood to be drunken in this my last supper this only greueth me that a very deuill doth eate drinke these preciouse giftes together with me and you Except our new brethren will say Iudas to haue bene a good faithfull man I see not but they must coÌ„fesse that euill men may haue the body and blood of Christ deliuered to them Which thing S. Paul most euidently confirmeth of all euill Christians saying Therefore who so euer shall eate this bread or drinke the chalice of our Lord vnworthely he shall be gilty of the body and blood of our Lord. Doth not he that speaketh of vn worthy eating coÌ„fesse a true eating True I say in nature of the thing eaten but vnworthy coÌ„cerning the effect of grace ensewing And yet doe not euill men who receaue the body of Christ vnworthely eate really the same body It is written in the booke of the Machabees that King Antiochus hauing slaine foure score thousand within three dayes entred also into the holy Temple Et scelestis manibus sumens sancta vasa contrectabat indigne contaminabat And taking in his wicked hands the holy vessels he handled or touched them vnworthely and defiled them I aske whether it doth not folow Antiochus touched vnworthely the holy vessels therefore he tou ched the holy vessels If that argument be good it is like to say an euil man doth eate the body of Christ vnworthely therefore he doth eate yâ— body of Christ. Or did not Adam and 〈◊〉 eate of the â—…uit of the tree because they did eate the same against the commaundement of God For these defenders seme to make an vnworthy eating no eating Whereas if it were no eating it were not an vnworthy eating Perhaps they wil say S. Paul writeth not that synners wicked men eate the body of Christ vnworthely but that they eate this bread vnworthely Uerily S. Paul speaketh not of bakers bread in yâ— place But hauing shewed that Christ taking bread after thanks geuen sayd This is my body straight he inferreth that as often as this bread is eaten the death of Christ is shewed therefore who so eateth this bread vnworthely he shal be gilty of the body of our Lord. This bread is one certayn kinde of meate or foode for so bread in the holy scripture doth signifie which food before was declared to be the body of Christ. And S. Paul doth so warely describe this kind of bread that he putteth both an article and a pronoune to it saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As if it were said in English who so eateth vnworthely this certayn kinde of bread For so the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betokeneth â—… certayn bread spoken of before But then foloweth besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which most vehemently restraineth that certayn bread
the remembrance of Christes death As the birth of Christ was a true birth but most miraculous withall so is the Sacrament of the altar a true signe and therefore his true body and blood by the great miracle of turning the substance of bread wine in to them This is yâ— signe that Christ made in his last supper This is such a signe as is withall a secret miracle For it is a miracle not shewed to 〈◊〉 but only to the faithfull For as the birth of Christ is a 〈◊〉 to the faithfull only who beleue Christ being God and man truly to haue bene borne of a virgin withouâ—… sede of man by the almighty power of the holy â—…host Right so the suppâ—… of Christ is a sigâ—…e of his body 〈◊〉 blood to the faithfull only who beleue the 〈◊〉 of bread and wine to be â—…urned into his body and blood without 〈◊〉 or corruption by yâ— only 〈◊〉 of the 〈◊〉 oâ—… Chrisâ—… Who sayd after bread taken and 〈◊〉 〈◊〉 This is my body and this is my blood Doe and make this thing for the remembrance of me Behold the making of Christes body â—…nd blood â—…or yâ— remembrance of his death that is the signe we speake of This was the memorie or the remembrance whereof Dauid sayd Memoriam fecit mirabilium suorum misericors miserator Dominus eseanâ—… dedit timentibus se. Our mercifull graciouse Lord hath made a remembrance of his maruelous works he hath geuen meate to them that feare him And think we that a remembrance of maruelous things is made of God without a miracle S. Cyprian saith the bread to be made slesh Omnipotentia verbi By the allmighty power of the word S. Augustine calleth it Mirabile sacrificium A maruelous sacrifice S. Chrysostom crieth out o miracle o the goodnesse of God he that sitteth aboue with the Father in the self same moment of tyme is touched with the hands of all men If thou ask how it is made saith Damascene it is enough for the to heare that it is made by the holy Ghost euen as our Lord made for him self and in him self a body out of the virgin Mother of God And we know no more but that the word of God is true strenghtfull allmighty Eusebius calleth it Admirabilem exitum oraculi a maruelous euent of the oracle S. Bede nameth it a sanctification of the holy Ghost that can not be vttered by speache The like words haue S. Baâ—…ile S. Gregorins Nyssenus S. â—…ieront Nicephorus This much I thought good briefly to say concerning yâ— manner how the blessed Sacrament of the altar is a signe token figure mysterie remembrance Euery word whereof expounded according to the Gospell and to the state of the new Testament doth proue the reall presence of Christes body and blood vnder yâ— foormes of bread and wine It is a Sacrament which outwardly signiâ—… that which is inwardly wrought It is a figure coÌ„teyning the truth figured It is a signe mete for the institution of Christ whose signes are miraculous it is a secret token knowen only to them that beleue It is a remembrance of Christes death by the presence of the body which died What shall I say more It is the body and blood of Christ couered from our eyes reueled to our faith feeding presently our bodies and soules to life euerlasting ¶ That the supper of our Lord is no Sacrament at all if these words of Christ This is my body and This is my blood be figuratiue THere is a great difference betwen a figure of Rhetorike and a Sacramentall figure made by Christ. The Rhetoricall figures consist in words or sentences the mysticall figures of Christ consist in deeds secret workings Those sometymes sound one way and meane an other way These meane and sound always one thing but they shew it one way and doe it an other way Those chiefly serue the eares of mortall men These chiefly serue the harts of faithfull men Those were found by men these were instituted of God Christ sometime vsed figures of Rhetorike because in taking the nature of man he addicted him selfe to vse the kind of speakiÌ„g which men obserued But now Christians vse yâ— mystical signâ—…es of Christ because he that toke their nature left vnto them the vertue of his almightie Godhead Let noman therâ—…ore think when yâ— supper of our Lorde is called sometime a figure that a Rhetori cal figure is meant it is not so A mystical figure a secrete knowlege a priâ—…ie watch word is vnderstanded by the name of a figure as if Christ should say to his Apostles folowers Let this be a token betwen you and me betwene one of you toward yâ— other that when a faithfull man is washed with water and in the meane tyme it is said ouer him I Baptize the in the name of the Father and of the sonne and of the holy gost straight all synnes are forgeuen him And he is of my flock and receaued into my fold Lett it be again an other couenant or signe betwene vs. When my Apostles or those which are made Priests by them say ouer bread this is my body and ouer wine this is my blood hauing the intent to blesse and geue thanks and to make a remembrance of my death that my body and blood are really present vnder the formes of bread and wine accordingly as my words doe sound These are mystical signes priuie tokens and secret figures to be kept only among the faithfull and not to be published to infidels For as men by vse of speaking haue agreed to transferr certain words from their most proper signification to an other figuratiue custom euen so Christ hath transferred certain natural things to an other mystical vse which is now called in some Fathers by that name of holy signes or figures or tokens or which is most common of all by the name of sacraments or mysteries See good reader to what myserie we are growen He that commeth late from his grammar where he lerned certain figures of construction or he yâ— beginneth his Rhetorik where he more depely entreth into the treatise of tropes and shemes when he readeth in a two peÌ„ny booke the place alleged where it is said in Tertullian this is my body that is to saie the figure of my body he iudgeth owt of hand that Tertullian meaneth a figure of Rhetorik and Decolampadius Caluin or Peter Martir is a mete Scholemaster for him to expound what kind of Rhetorical figure it is verely saithei metonymia or synecdoche Again wheâ—… thei heare S. Augustine affirm that Christ gaue a'signe of his body thei think he meaneth such a signe as is set vp at an ale howse or wine tauern that Doctors meane a peculiar signe and token miraculously instituted by Christ which conteyneth geueth to the faithfull the truthe which it betokeneth This kind of signes and figures concerning the substance of
the masculine gender and the pronowne hoc this of the newter gender and God prouided of purpose that the article this should neither agree with bread nor with wine but only with body and blood or with the chalice wherein the blood is conteined ¶ That the pronoun this can not point to any certain acte which is a doing about the bread and wine LEast any man should thinke that in these wordes this is my body the prononuâ—… this doth stand to signifie neither bread nor body but only this thing which is a doing whereby a certaine taking and breaking and eating of bread in the remembrance of Christ should be meante he must vnderstand that euery thing which is so distinctly shewed is a particular thing and it is but one thing otherwise it should haue bene sayd in the plurall number these things are the tokens of my body of my blood But now sith it is sayd in the singular number this it must nedes be only one singular thing which is spoken of Therefore if you will haue hoc this thing to appointe to a doing name which doing it is For Christ did many thinges in his supper He took bread he blessed he brake he gaue To which doth hoc this thing pointe To all it can not sor they all be not only this one thing in the singular number but many thinges If any one be named I aske which of them If breaking which is one of the most like of all owtward actions to signifie the death of Christ I aske how you are able to proue that breaking is pointed vnto surely S. Paule saith the bread which we break is the communicating of our lords body which could not be so if the words of Christ which make it the signe of his body had not bene first spoken ouer the bread For as Iustinus Martyr Gregorius Nyssenus S. Ambrose S. Chrysostom S. Augustine and briefly all the Fathers teache the bread is consecrated by these words of Christ This is my body And surely before it be consecrated there vnto bread can not signifie Christes body nor it can not be to vs the communicating of Christes body Therefore seing the bread which we breake is the communicating of our Lords body as S. Paule sayeth the words which were spoken ouer yâ— bread before the breaking of it can not presently point to that which is not yet done And consequently this doth not point vnto the acte of breaking nor vnto the act either of geuing or of eating which folowed after the breaking If any man say that Christ whiles he spake these wordes dyd breake the bread or eate it him felf or make his Apostles eate it the vuiuersall custome of the Churche in all ages doth shewe the contrarie Whiche all euen from the Apoâ—…les tyme haue vsed to consecrate aud to say these wordes this is my body aud this is my blood ouer bread and wine at the holy altar and table a good tyme before the breaking or eating and drinking of them as the auncient Liturgies manifestly declare Besydes if the act of breaking whiles it is adding dyd only betoken to vs his body when that act were past the signe of his body were ended and so we should not eate the signe of Christes body Moreouer seing neither the chalice nor the wine is broken therein should be no signe of Christes blood at all On the other syde if eating or drinking only were the signe pointed vnto it should be no signe before the eating and therevpon it would follow that the bread which we breake is not the coÌ„municating of Christes body sith no signe at all is made therein if the whole signe depend vpoÌ„ the eating alone For if the signe depended of both together it could not be said this iâ—… the singular number as I sayd before but it must haue bene sayd these actes and these doings about these creatures do signifie the body of Christ. But seing it is sayd this is my body whiche this can point but to one thing and seing that one thing can be neither breade wherewith it agreeth not in gender nor any one acte or doing which alone doth not signify the body of Christ doubtlesse this can by no meanes be referred to any other word or deede then to the true substance of Christes body vnder the forme of bread and vnto the true substance of his blood vnder the forme of wine The whiche thing once graunted after that Christ hath taken bread and blessed and sayd this is my body whatsoeuer is done either in breaking or in eating or in geuing and taking doth siguifie the body of Christe because it is done to that thing and about it which is the true substance of his body the breaking of the forme of bread vnder whiche the body is doth signifie the body of Christe once to haue ben broken with scourging and nailing to the Crosse and now also to be impassible The taking and touching signifieth the visible and palpable body which walked vpon the earth preaching visibly to his disciples The eating signifieth it to be the true bread of life whiche who so eateth worthely he shall liue for euer and shal eate it in heauen after a new maner The geuing of it doth signifie how Christ gaue it â—…or vs to death To be short whatsoeuer is done about yâ— which is the body oâ—… Christ doth signify somwhat either past or to come in that same body it doth signifie it so muche the more because the presence of Christes glorious substance is such that nothing done to it can hurt it or bring any detriment thereunto For the breaking taking geuing and eating is done in a figure and mysterie the which figure is grounded in the reall presence of Christes body which if it were not vnder the formes of bread wine the things sayd done about the SacrameÌ„t should not be so mysticall and miraculouse as they are ¶ That the pronoune this pointeth finally to the body and blood and particularly sigâ—…fieth in Christes supper one certein kinde of foâ—…e SEing it is declared that yâ— pronoun this pointeth neither to bread wine nor to any act done about them it remaineth yâ— it pointeth only to the body and blood of Christ and so long as the words of Christ are a speaking which in so few words is not long the pronoune sâ—…pendeth his last determination And when al the words are ended his pointing is also ended Theresore 〈◊〉 expounding what hoc this doth finally meane writeth â—…us Dicens hoc est corpus meum ostendit quod ipsum corpus domini est panis qui sanctificatur in altario non respondens figura Christ saying this is my body sheweth that the bread which is consecrated on the altar is the self body of Christ not a figure which answereth thereunto And again in an other place he saith hoc est corpus meum hoc inquam
the faith of that eater neuer so great did not shew Christes death past but only to come so this eating of common bread in our Lords supper doth not by the eating inferre the death of Christe to be past but rather as being to come For euery shadow belongeth to a truth whereof it is the shadow and is 〈◊〉 vntil the truth it self come but when the truth is ones present the shadow is no more a bare shadow but a shadow fylled with the truth But by the Zwiâ—…glians opinion the Sacrament of Christes supper is common bread without any reall truth made or wrought abowt it therefore it is a figure a shadow and an imperfyt worke whereas if yâ— truth of it were come it should not be only a shadow but should haue a truth vnder the shadow Thus we may perceyue that the eating of common bread for a figure of Christes death with neuer so greate a faith doth not so much by the eating shew his death past as to come hereaâ—…ter Agayne were it graunted that by reason of the faith of the eater it shewed the death past yet because it sheweth it in a simple figure it may seme that it is past in a simple figure whereby this Sacrament aâ—…ter the interpretation of our new preachers is no sufficieÌ„t meane by the dede it selfe to shew that true death which Christe suffred for vs vppon the crosse and yet S. Paule saith that by eating this bread we shew the death of Christe that is to say we shew him to haue died by eating it I say For now we speake not of preaching the Ghospell not of remembring the articles of our crede nor of other vndoubted wytnesses whereby it is proued that Christe hath died for vs. We speake of S Paules argument who â—…aith by eating this bread we shew Christe to haue dyed for vs. which argument is none is vayne is rather agaynst the faith then with it if the bread that we eate be not the reall flesh of Christe But if we once confesse that we eate the subsâ—…aÌ„ce of Christes natural body drinke the substance of his naturall blood then doth it follow inuincibly that Christe is dead for vs. It followeth I say by the order of Gods words for no flesh is eaten whiles the beast liueth whose â—…lesh it is as it is written Carnem cum sanguine non comedetis ye shal not eate the flesh with the blood in it or any member cut from the liue beast whiles the blood yet remayueth in it Agayne the order of religion as wel vnder the Patriarkes as vnder the law of Moyses sheweth that no beast was eaten Sacramentally before it was kylled and offred From the sacrifice of Abâ—…lto to the comming of Christ certeinly Christ is really dead for vs and being his true fleshe that we eate we shew his true death â–ª and we shew it past and not to come Neither let any man say that Christ in his last supper gaue his fleshe before he died for he dyd not that before his death was at the very point to be fulfilled The Iewes began their feastes on the euening tyde couÌ„ting the day from Son set to the next Son set according as it is writen A vespera in vesperam celebrabitis Sabbata vestra from euening to euening ye shall kepe your holy days Christe therefore kept his supper the mauÌ„dy thursday at night after Son set when yâ— goodfryday whereon he dyed was now begon when he was already solde vnto the Iewes and all things prepared for his death so that he came to the geuing of his flesh as men do come in their death bed to dispose what shal be done after their death willing this mystery to be made for the remembrance of him And as it may appere in the actes of the Apostles after the 〈◊〉 of Christ and comming down of the holy Ghost the ChristeÌ„ mâ—…n begaÌ„first to kepe coÌ„tinue this at which time they shâ—…wed him both dead rysen sitting at his Fathers right haÌ„d in heauen And surely as well S. Iames in his liturgie as Damascen expounding these wordes of S. Paule whereof we speke â—…aieth Mortem filii hominis annunciatis resurrectionem eius conâ—…itemini â—…onec veniat ye shew the death of the son of man and coÌ„fâ—…sse his resurrection vntil he come Thus by eating this body we shew Christes true death by eating it being in it self aliue we shew also yâ— which folowed his death which was his resurrection and ascension Bâ—…t by a figuratiue eating we should not shew his true death and much lesse his true resurrectioÌ„ for as the death is shewed by eating the body which died so the resurrection of the said body is shewed by eating the body which died now is a liue the death is shewed whiles the body is vnder the forme of bread and the blood a part vnder the forme of wyne as though they were styll a sunder The resurrection is shewed whiles vnder eche forme whole Christ is conteyned Therefore we eate Christ more then in a figure and more then by faith and spirit we eate him in dede whereby it followeth that he is dead for vs in dede we eate him aliue without impairing or diminishing any part of him whereby it foloweth he is rysen from death and remaineth immortall Now let vs heare how S. Chrisostom alludeth to the same reason who speaking os Christes last supper writeth in this maner Quando id proposituÌ„ videris dic tecum Hoc corpus cae When thow seest that body set before thee say with thy self This body nailed and beaten was not ouercommed with death This body the â—…onne seing crucified turned away his beames Through it also the vele of the temple was torne and the rocks and the whole earth shaken The self same body made bloody wouÌ„ded with a speare gusshed out in founteines of blood water healthsome to the whole world Seest thou after what sorte Chrysostom talketh of the body of Christ in the Sacrament of the altar â–ª Seest thou by what means he there sheweth the death of Christ This body saith he was nailed wounded perced with a spere It is then the reall body that sheweth the reall death of Christe and that sheweth it not only when we remember that Christ dyed when we thinke of his resâ—…rrection and ascension but though no man think of his death yet the very eating of this very reall body sheweth his death to men to Aungels to God The dede I say and fact of eating sheweth him to be dead whose fleshe is eaten euen as the blood of Abel cried to God from the earth where it lay and as the body of Christ in heauen by his only presence maketh continual intercession to God the Father for vs alwaies putting God in minde of his death and of our saluation ¶ The real presence is proued by the illation which S. Paule maketh concerning the
speaketh in an other place of the same matter Suprà dictum est edent pauperes saturabuÌ„tur hîc verò manducauerunt adorauerunt caet It was sayd before the poore shal eate and shal be filled But here it is sayd all the riche of the earth haue eaten haue adored For they also are brought to the table of Christ. And they take of his body and blood But they adore only and be not filled also because they folow not For although they eate Christ the poore man yet they disdaine to be poore And againe quia Deus excitauit eum a mortuis c. Because God hath raised him from the dead and hath geuen him a name the which is aboue euery name that in the name of Iesus euery knee should be bowed of heauenly earthly and of things vnder the earth They also moued with the fame of his highnes and with the glorie of his name which glorie is spred round about in the Church they come them selues to the table they eate and adore but yet they are not filled because they doe not hunger and thyrst righteousnes Hitherto S. Augustine who speaketh of eating the body of Christ from the table The riche men come to the table of Christ thence to eate his body There also they adore that which they take from the table and that which they eate And how is it possible but that this worshipping and adoring whereof S. Augustine speaketh must belong to the table of Christ that is to say to his body aud blood which is eaten from his table when the Priest geueth it to vs And yet it might not there be rightly adored if it were not reaâ—…ly present vppon the table And there it can not be present vnlesse it ve vnder the formes of bread and wine which only stand vppon the table Therefore this prophecie as wel proueth the adoration as the real presence of Christes body and blood Is it not a great blindnes in our new preachers that whereas the word of God sayeth euen the riche of the earth haue eaten and haue adored or shal eate and shall adore for so one tense doth stand for an other in the holy Scripture yet they wil haue ye eate and not adore to th' intent ye should be more vnkind thâ—…n those earthly riche men were ¶ The adoration of Christes body is proued again out of the Prophet Dauid THe Prophet Dauid speaking of the Kingdome of Christ which he exercised vpon the crosse by conquering the deuil and synne requireth vs to gene praise to him for it and not only to him but euen to his footestole writing thus Exaltate Dominum Deum nostrum adorate scabellum pedum eius quoniam sanctum est Exalte the Lord our God and worship his footestole because it is holy The Hebrew readeth because he is holy It is to be vnderstanded that Christ in one person hath two natures to wit the nature of God and yâ— nature of man Dauid willeth both to be adored and first he speaketh of the Godhead saying Exalte the Lord our God Next after of his humane nature in those words Adorate scabellum pedum eius worship his footestole for Godly honour is due to his flesh also because he is holy That is to say because his person is the second person in the Trinitie where vnto the manhod is vnited And through that vnion the nature of man is worthy of Godly honour The Iewes accompted the footestole of God to be the Arke and temple of Hierusalem toward which they bowed and adored God in their tyme of prayers But aswell the Arke as the Temple were the shadowes of Christes flesh and that not only as he was in the visible forme of man but euen as he is mystically vnder the forme of bread For the Arke did foreshadow the Sacrament of Christes body blood as Angelomus hath noted Sacerdos qui Arcam caet The Priest Oza who touched that Arke with vnaduised rashnes purged the fault of his bolde enterprise with death before his tyme wherein we must nedes consider how much he synneth who cometh gilty to the body of our Lord seing that deuout Priest is punished with death who with lesse reuerence then he ought hastely handled that Arke which was the figure of our Lords body Againe the Arke coÌ„teined Manna in it which was an expresse figure of the flesh of Christ in that respect as it is to be eaten of vs as both Christ him self hath declared in S. Ihon and S. Paul in the first Epistle to the Corinthians Likewise the Temple was a figure of Christes body according as him self sayd Dissolue ye this Temple of my body and and in three days I wil raise it vp againe The Arke therefore and the Temple being the footestole of God toward which yâ— Iewes prayed did signifie that the flesh of Christ should be adored not only in heauen whether Christ is entred as into the euerlasting 〈◊〉 and most holy of holies but also in the Sacrament of the altar which is the Arke Temple and â—…essell conteining the self same substance of Manna which sitteth at the right hand of God the Father The holy Prophet Dauid requiring vs to adore the footestole of God requireth vs to adore the flesh of Christ as well in the Arke of the new Testament which is the Sacrament of Christes body as in heauen it self because he that hath ascended into heauen and sitteth at the right hand of his Father sayd also in his last supper Take and eate this is my body Doe and make this thing for the remembrance of me Neither doe I make or first inuent such interpretation but the Fathers of the first six hundred yeres left it vnto me sauing that they expound yâ— footestole to be not only the Arke and Temple of â—…ierusalem but also the whole â—…arth in respect of the Godhead because Esate sayeth Heauen is my seate the â—…arth is the settle of my feete But herein wee may rest in S. Hieromes aucthoritie who vpon this place writeth thus Multae de scabello opiniones sunt caet There are many opinions concerning the â—…orestole what it should be But here the Prophete meaneth our Lords body wherein the maiestie of the diuine nature standeth as it were on a 〈◊〉 How so euer then wee interpret the fotestole concerning the literall and firsâ—… meaning yet the naturall flesh of Christe which he assumpted of the virgin is the spiritual truth wherevnto the Prophete directed his wordes That flesh where so euer it be is the fotestole of God and therefore it is euery where to be adored But as the Arcke deserued a speciall reuerence amonge the Iewes although it was the bare figure of Christes flesh in so much that Oza who touched it rashly died for it euen so the Sacrament of the altar which
Whiche thing he muste doe not only by preferring the holie scriptures before the wrytinges of whatsoeuer men but also by expoâ—…ding the same according to the greatest authoritie that may be founde in that kinde The greatest authoritie among meÌ„ must nedes be in the whole Catholike Churche of Christe the piller and establishment of truthe whose consent in the interpretation of Gods worde because wee can not knowe by the handwryting of euerie particular member for knowledge is not in all persons we therefore muste not so muche seke after the bookes as after the workes and practise of all faythfull nations to knowe by what meanes they expounded Christes Gospell For as the holie Ghoste instructed alwayes theyr hartes wryting his lawes in them so by theyr conformable deedes we lerne what he inspired to theyr hartes As therefore it is most necessarie to conferre one part of holy scripture with an other for the right vnderstanding of both places euen so it behoueth to ioyne with that conference the vse and custome of the people of God To make this matter the playner by an example the Apostles are willeâ—… to teache all nations baptizing them in the name of the Father and of the Sonne and of the holy Ghost Now shall this precept be vnderstanded For some thinke that teaching before baptisme is so necessarie that no creature ought to be baptised whiche is not first taught Others thinke both necessarie but yet teaching to belong firste to suche as are able to be taught and baptizing firste to suche as are able to be baptized and not yet readie to be taught And because infautes may be baptized before they can be taught they thynke that Christe meant to haue teaching goe before baptisme in men of discretion and baptisme before teaching in children whose parents aske baptisme for them Whiche later vnderstanding is proued to be more agreable to the meaning of Christe not by the order of his wordes but by the vse and consent of all nations whiche are the spouse of Christe For in euerie age and countrie of Christendome children are brought to be baptized by theyr frindes and the Bishops or Priestes of those countries haue alwayes baptized them So that we haue two great and necessarie poyntes expounded in the precept of baptisme by the custome of the Churche The one is that children maie be christened before they are taught theyr beleefe the other that suche children oulie maie be Christened whose parents or frindes aske baptisme for them But if any Iew or Gentil doe liue among vs who wil not haue his child Christened the Apostles by that fame 〈◊〉 of Christ haue no authoritie to baptize suche a childe Whiche thinge is proued because the Church of God hath no suche custome The same strength whiche the practise of Christian men is nowe sene to haue in baptisme is also founde to be no lesse in other Sacraments For likewise al faithful countries haue asked the Sacrament of consirmation for their baptized children and all Bishops haue geuen it oynting and confirming them in the name of the 〈◊〉 with 〈◊〉 〈◊〉 thereby declaring how the holy Ghoste is geuen to the late baptized by the imposition of handes of the Apostles 〈◊〉 all faithfull 〈◊〉 〈◊〉 adored the body and blood of Christ vnder the formes of bread and wine after consecration They haue desyred that holy sacrifice to be made and offered for them all Priestes Bishops and Primates haue said masse and allowed that deuotion of the layemen Wherby it is proued that those wordes of Christ This ys mie bodye and This ys my bloode are to be taken properly and not figuratiuely in so muche as the holy Ghost by the vse of all the people of God hath expounded the whole meanyâ—…ge of Christe Therfore whosoeuer teacheth a figuratiue vnderstanding of those words he goethe syrst from the autoritie of the gospell where yt ys 〈◊〉 sayed This is my body Next he 〈◊〉 from the 〈◊〉 of the whole Churche whiche so earnestly beleued these wordes and thâ—…effecte of them that she adored the body of Christe present vnder the forme of breade and acknowledged yt to be offered to God vnbloodely for the obteyuinge of the sruites of Christes death Thirdlie he must nedes 〈◊〉 concluded singular and prowd who had rather leane to his owne iudgement or to the iudgement of a fewe lyke him self then to trust either God or his whole Churche And wheras certayne men are wont to saye that the holy Fathers and faythfull people of the first six hundred yeres after Christ did vnderstande the wordes of his supper otherwise It is Good Reader to to palpable and to muche assected a blindnesse not to ponder and wâ—…igh howe vnsensibly that is spoken All men of neuer so meane witte iudge thinges vncertayne by those that are most certayne not contrariwise leauinge that whiche they euidently knowe and measuringe yt by a rule cleane obscure or throwghly withowt the coÌ„passe of their reache Christ in that dreadfull night wherin he was betrayed 〈◊〉 nowe 〈◊〉 the mysterie of owr redemption after breade taken and blessing 〈◊〉 and gaue and sayd This ys my body Hereof S. Mathew S. Marke S. Luke and S. 〈◊〉 beare wytnesse Neither may auie man dowt therof who loketh for saluation by 〈◊〉 Agayne whosoeuer is of lawfull age and hath but the vse oâ—… his eyes and eares can tell that in the Catholike Churche all men 〈◊〉 the real body of Christ vnder the 〈◊〉 of that bread which was blessed by the Prieste These two principals no man aliue may deny 〈◊〉 no man is able to deny that 〈◊〉 three hundred and fiftie 〈◊〉 paste it was decreed by 4. 70. Bishops in the great Councell of 〈◊〉 kept at 〈◊〉 that the body and blood of Christ are trulie contayned vnder the 〈◊〉 of bread and wine the substance of bread and wine being changed into the body and blood of Christ by the power of God The same thing is in effect tawght in the Councells kept afterward at 〈◊〉 at Constance at 〈◊〉 at Trent Fowrthly before those Councells 〈◊〉 was condemned by three other Councells and by the preachers and lerned men of that age wherein he 〈◊〉 and therfore he 〈◊〉 the same 〈◊〉 which now 〈◊〉 mayntayned in England No poynte of these 〈◊〉 〈◊〉 nor may be 〈◊〉 denied Wee haue then the wordes of the gospell plaine the worshipping and adoration of the Christians plaine the authoritie of diuers generall Councells exceding plaine These all be thinges so knowen and certayne that our aduersaries cannot say they are not so Albeyt they say they should not be so Well they yet graunt we haue the wordes of the gospell the vse of the Church these nyne hundred yeares and the authoritie of generall Councels of whom I 〈◊〉 on the other side what gospell what Church what Councels they haue First they can bring no gospell where yt is
not to geue vs a drinking in stede of a solemne feast In comparyson of this banket all fayth is impeâ—…t For we eate the ende of our belefe All vnderstanding fayleth in so much as more is in our mouth then we are able to comprehend in our wyt or mynde All spirituall gyfts are inâ—…erlour because the flesh is present which triumpheth ouer death and ascending into heauen sytteth at the right hand of God thence distributing gyfts vnto men We haue the cause of all 〈◊〉 present and letting it go shall we chiefly commend the feast for â—…ertayn spirituall effectes In respect of Christes reall substance thy supper O Caluyn is but a mere sauour of swete meates Geue me the flesh of Christ and take thou the sauour of it But alas the sauour hath alredy kâ—…lled thee â–ª so much the lesse I wonder if thou art wery of the flesh it selfe In setting forth our damnation in old Adam thou lackest neither diligence nor eloquence thou hast therin set foorth the lumpe of perdition the seuere doctrine of induration the impotent weakenes of the wounded man to helpe forward his owne destruction But when thou commest to Christ the new Adam he hath a sâ—…ly pore vnknowen and vnsene cumpanie fewe children a cold supper small offering of sufficient grace his baptisme is with thee lyke a marke set vpon shepe that sheweth somewhat and worketh nothing his Church hath no externaâ—… sacrifice no priesthod no one chief shepherd in earth no authoritie to make lawes no communion of Saâ—…ts by the way of praying to them or for yâ— soules departed no reall ioyning vâ—…iting with Christes flesh and blood in the holy mysteries What is this but to preferr euill before good the deuill before God shadowes before truth vice before vertue and the power of darknes before the kingdom of light It is no eating now as S. Paule sayeth of our Lords supper for euery heretyke taketh a supper of his owne before hand making Christes supper to geue place to hym And that I maye speake nothing of so great change of communions as hath bene in England Luther saith that Christes words be proper and that his supper is bread and flesh wyne and blood as though the immortall flesh of Christ must be eaten with materiall bread How do mortal things agree with immortal in one banket Carolstadius supposeth that Christes words be proper but that he touching hym selfe on the brest sayd Take bread and wine this is my body which I touche as though it were a supper mete for Christes making if he only shewed his body to his Apostles which euer was in their sight not suffering them to eate thereof Zuinglius said the bread and wine were only figures of Christes body and blood geueÌ„ to our bodies to represent to our harts tâ—…e death of Christ. And that the words of Christes supper were figuratine only by which reason the supper of the Paschall lambe was better then the supper of Christ because the dead flesh of an vnspotted lambe was more apt then bread and wine to shew the death of Christes innocent flesh wich is the lambe of God that taketh away the sinnes of the world Calâ—…in added to Zuinglius bare figures an efficacie of feeding by faith and taught the words of Christ not so much to be figuratiue as words of promise which being heard with faith cause that the minde by faith eateth of Christ sitting in heauen a mete supper for such a deuiser who setting the men that should be fed vppon earth kepeth the meate wherof they should be filled in heauen promising them who consist also of bodies mortal and corruptible that they shall fede vpon immortall meat in their soules such an eating were good for Angels I denie not but it is not the supper that Christ made to corporall men for his farewell when he said Take and eate this is my body and Drinke ye all of this for this is my blood Taking with our bodies is more then beleuing in our soules eating yâ— body of Christ is more then signifying the eating of his body The meate is the body of Christ the drinke is the blood of Christ. Beleue and thou hast it in harte before thou commest to the table But come to the blessed Sacrament of the altar and thou hast it in thy mouth and body Bothe is better then one Christ hath 〈◊〉 and fullfilled all maner of iustice he made both body and soule redemeth both fedeth both rayseth both crowneth both He doth not now diuide the hand from the harte the mouth from the minde the figure from the thing the token from the truth That he sayth he doth that thou beleuest in heauen thou receyuest at his table in earth yea earth is heauen to thee saith Chrysostom through this mysterie make his gift no lesse then he nameth it leste for vnthankfullnes thou be giltie of iudgement He that beleueth his plaine wordes is on the surer syde The Corinthians fault concerning the supper of our Lord was partely for that they came to it after they had eaten their own supper and vndoutebly so doe heretyks They first deuise with them seâ—…ues what supper they will allow to Christ and then they come to his supper entending to conforme it to their formeâ—… deuise Partely the 〈◊〉 were reproued of S. Paule for eating and drinking alone without making their meate common to the poore Euen so the heretiks eate and drinke alone teaching that euery man eateth Christ only by the measure of his own faith which hath diuerse degrees in euery man and therefore it maketh euery man eate Christ after his own faith only Whereas the supper of Christ is equall and common to all as S. Cyprian S. Hierome and Theodorite witnessed before wherein he geueth oâ—…e 〈◊〉 one blood one person to all that come without any respecte concerning the meate and substance of the supper although not without discerning the diuerse merites of the geastes It is the honour of him that maketh the feast to haue the meate most bouÌ„tifull and most reall howsoeuer the weak stomaks of euill men are able to beare it Wilt thou yet see more plainly how liberall Christ is in his supper All that he hath he geueth for he geueth his own selfe indifferently to euery man that sitteth at his table be the nian riche or poore good or bad The 〈◊〉 of this feast at his table is the maker of the feast him selfe Who sayeth so Uerily he that caÌ„not lye Who after that he said My flesh is meate in dede douted not to add moreouer He that eateth me shall liue for me doing 〈◊〉 to vnderstand that by eating his flesh we eate himself The same thing teacheth S. Hierom a man worthy to be credi ted as well for his own great learning as for that tyme wherein he liued and the faith wherof in his writing he witnesseth S.
that none other thing can 〈◊〉 inferred vpon those words then what thing this is as we saie or what thing this bread doth signifie as the Sacramentaries teache Admit now it were expresly said this bread is the signe of Christes body which sense is salsely ascribed to those words by the Zuinglians yet it wold not follow therevpon that the body of Christ is promised to our soules but only that by this bread we are brought to remember Christ. Now as for eating it is commanded and not promised Caluin had the cheif property of an heretike which was to be singular And therein he delighted so much that albeit he was determined not to tarie in the faith wherein he was Christened yet he wold neither goe to Luther who first withdrew himself from vs nor to Zuinglius whose sect he fauored rather but he wold make a religion of his own And therfore he deuised a new sense of Christes words Affirming This is my body not to be spoken to the bread as both Catholiks Lutherans and Zuinglians after diuers meanings doe confesse but to be words of preaching made vnto the people that stand about the Priest and that these words promise the body of Christ to al that beleue his death and resurrection as verily as that bread is really eaten into their bodies and yet neither be the words conceiâ—…ed in the manner of promising neither do they speake of faith or death or of the resurrection of Christ or of eating bread Is not this a strang sense to pick out of these words This is my body as if it were said Masters beleue that Christ is dead and risen again and then as this bread is eaten of your bodies so certainly shal you fede of his body in faith spirit Did â—…uer any man heare of such a 〈◊〉 Hoc This doth signifie and shew to Caluin the bread which must be eaten at the supper of Christ and pointeth also to a spirituall food which is promised Est Is doth stand both properly for the present time in yâ— it is a signe of Christes body at the tyme of speaking and also vnproperly for the tyme to come in that it is a promise of his body to be eaten spiritually Corpus meum My body doth signifie to him the signe of my body taken by mouth and the streÌ„gth or vertue therâ—…of that shal be taken by faith and spirit Put together This bread which you bodily eate is the signe this thing which I promise that your soules shall eate shall be the streÌ„gth or efficacie of my body and yet he addeth farther of his owne to them that beleue Christes death and resurrection This is the sermon which Caluin saith was made at Christes supper Wherein euery word must signifie at once two or three things and one verb in one tense must signifie two tymes and the same word body must signifie two proprieties and yet neither of them both properly For whether body stand for signe of body as he wold haue it taken in respect of bread it standeth vnproperly or whether iâ—… stand for efficacie of body as he wold haue it taken in respect of the communicants it standeth vnproperly whereas the proper signification thereof is to signifie the substance of Christes body If we presse him out of S. Paul and out of the Fathers that euil men eate the body of Christ then he will answere they eate the signe of his body without promise or efficacie If we saie that good men eate the body of Christ he expoundeth it in such sense that they first haue it promised them â—…ate both a certain pledge bodily and in their soules a spirituall efficacie thereof O crafty deuiser If thou canst thus deceaue a sort of miserable and either vnlerned or vngraciouse men thinkest thou to deceaue God or to escape his terrible iudgement Agree at the last how euery word shal be so taken that thy interpretation maie be like it self Let not the same word be now a signe now a pledge now a promise now an efficacie now again no efficacie no promise no pledge but only a signe We beleue that euery word standeth properly And that both euill and good receaue one and the same substance of Christes body But as one medicine receaued of two diuerse complexions worketh not one effect so the good men haue a good effect by eating worthely the body of Christ the euill haue condemnation by eating it vnworthely Thus we take the word body for the reall substance of the body the verb est is we take properly because it is in dede Christes body when the words are spoken This we saie doth finally point to the substance of Christes body as then prâ—…ently made vnder the foorm of bread In our interpretation there is no inconstancy no impropriety no changing of significations in the same words no bare promising of a thing to come bâ—…t a present perfoormance If any man aske by what scriptures I conuince Caluin I wold first â—…now by what scriptures he proueth his lewed interpretation Shall he speake a thing without scripture beside all truthe and reason and shall not we be credited vnlesse we conuince him by scripture Howbeit let vs forgeue that iniurie and confute his fond â—…pinioÌ„ by the word of God Caluin saith This ys my body be words of promise against which saing thus I reason S. Paule intending to shew that God was not bound to the carnall Iewes because they were the childern of Abraham by flesh but that rather he wold reward them who were the children of Abraham by faith and spirit declareth Isaac to haue ben the child of promise because the Angell said to Abraham Secundum hoc tempus veniam erit Sarae filius I will come according to this tyme and a sonne shal be vnto Sara out of which words S. Paule proueth a promise How so Promissionis enim hoc verbum est For this word or saing is a word of promise which word is that Veniam I will com filius â—…rit a sonne shal be as if S. Paule said wil shall be words of promise For when a speache is conceiued for the tyme to come with 〈◊〉 circumstance that it maie appere the speaker meant to warrant the thing spoken it maketh a promise If I will come and 〈◊〉 sonne shal be are words of promise I am come and a sonne is be words of perfoormance and that is also conâ—…irmed out os the word of God Where it is writâ—…n the Lord visited Sara as he had promised and fulfilled the things which he spake and she conceiued and brought foorth a sonne at yâ— tyme wherein god had foreâ—…old 〈◊〉 that which was before in S. Paul named a promise is â—…ow called also a foretelling or prediction For albeit euery prediction be not a promise yet euery promise is a prediction and a telling before hand so that we haue in the word of God that a promise telleth a
Christ â—…ayd to the Leprouse man Be thou made cleane which words gaue a signe and token of cleansing therefore in deed he was made cleane Christ gaue a signe and token that synnes were forgeuen to him that had the palsey by these words Remittuntur tibi peccata tua Thie synnes are forgeuen the therefore in deed they were forgeuen Likewise Christ bad him take vp his bed goe home for a token that the sonne of man had power in earth to forgeue synnes therefore Christ in deed had power in earth to forgeue synnes Because his token and signe is neuer false When Iohn Baptiste had sent two of his disciples to know whether he were the man that shuld come or an other were to be looked for Christ gaue a token to the eyes and eares of the messengers that the blind sawe yâ— lame walked yâ— leepers were cleansed Therefore in deed it was so And he bad them tell S. Ihon what they had heard and seen Christ sayd to the deafe and domme man Adaperire Be thou opened and as it foloweth in the Gospell straight ways his eares were opened and the bond of his tonge loosed Thus might I goe through euery example of the whole Gospell and allways when at the doing of any thing an outward signe of an inward grace is rehersed that which the signe soundeth the grace worketh Marke well good Reader that this rule be not wreasted to that mere doctrine of Christ which he spake doing or making nothing For then I confesse many parables many obscure sayings were vttered to prouoke his audience to be humble to think of their owne ignorance to depend wholy of Christ to aske him the vnderstanding of the darke sayings But now I speake not of sole doctrine I speake of a worke that Christ maketh and of words ioyâ—…d with his worke In this case I say what so euer signe is outwardly made the same is inwardly wrought Christ sayeth to his Disciples Take ye the holy Ghost and withal he 〈◊〉 vpon them Beholde the word and the doing The outward word is a holy signe or Sacrament so is the outward doing which is breathing The inward worke is the perfoorming of thâ—… 〈◊〉 signe which the worde and breath did betoken Seing then Christ at his last supper did somewhat seing he tooke bread seing he blessed seing he brake seing he gaue seing at the tyâ—… of this outward doing and working he sayd somewhat which saying was a signe a Sacrament a figure a token a pledge a 〈◊〉 of his body we are assured by the word of God which neuer shall perish that Christ gaue at the same tyme his true body vnder the forme of that bread which he tooke and which by blessing he turned into his body Hath not now the Apologie depely reasoned Hath it not put a goodly foundation of the Sacramentarie doctrine to saye the supper of our Lord is the euident token of the body and blood of Christ thereby meaning thâ—… his body is not in dede really present wherein although it speake otherwise then the holy scripture â—…oth in the same case â—…et mangre the will of the makers thereof it proueth the Catholike faith because the signe that euery Sa crament of Christ maketh euidently to our senses is inwardly wrought in that creature whereof the signifying words are spoken By this true declaration of the nature of a Sacrament it is proued that so many Fathers as call the supper of Christ a signe or figure geue witnesse that it is also the truth it self And if the Apologie will disproue the reall presence of Christ vnder yâ— foorm of bread it must shew that his supper is not so much as a signe of his body and blood But as long as they graunt vs the sigâ—…e the word of God will conuince the truthe to be present which is signified ¶ The words of Christes supper are not figuratiue nor his token a common kind of tokens WHen I graunt the supper of Christ to be a signe a token a figure yet I do not graunt the words wherewith it is made to be figuratiue If I geue you a ring and say were this token for the remembrance of me I both geue a token of me and name a signe or token and yet my words are not figuratiue It is therefore to be noted that how many Fathers so euer call the Sacrament a figure yet none of them all teacheth these words This is my body and this is my blood to be words figuratiue For when they call it a figure they meane not a figure of Rhetorike but a mysticall figure and calling it a signe they meane not a naturall signe or token but a mysticall signe that is to say a secret and miraculous kind of token such as the state of the new Testament requireth the nature whereof is to doe that which it sayeth â–ª because Christ the speaker 〈◊〉 all that by his diuine power and substance which his word spoken by the mouth of his manhod in holy Sacraments doth vtter and signifie Now he that wold the Sacrament of Christ so to be a signe that he should not make that thing to be his body in deed whereof in word he sayeth This is my body he most wickedly denieth the Godhead of Christ. Ebion was an heretike who denying the diuine nature of Christ sayd him to be NuduÌ„ hominem a bare man Epiphanius will proue against Ebion that he is God How so Because he was geuen to the world for a signe As the holy Ghost had prophecied before of him when he sayd to Achaz Pete tibi signum ask to the a signe And for as much as he wold not ask then sayd the Prophete Ipse Dominus dabit vobis signum our Lord him self will geue you a signe Behold a virgin shall conceaue Now sayth Epiphanius Non potest is qui per omnia homo genitus est signi gratia mundo dari He yâ— is alltogether begotten as a man can not be geuen to the world for a signe For that which is customably don what signe of the Godhead could be therein Epiphanius therefore doth signifie that sith Christes birth was geuen to the world for a signe it could not be such a byrth as other men haue but it must be miraculous and the miracle stode in this point because he was truly born of a true virgin Muche more we may say sith the blessed Sacrament of the altar hath bene left vnto vs as a signe of the body and blood of Christ It could not be so if it were bare bread and wine and not in deed his body and blood what signe what secret token what miracle were in the eating and drinking of bare bread and wine if none other thing were made thereof As the ordinarie birth of man is no mere signe for Christ who is true God so the ordinarie eating of bread drinking of wine is no mete signe for
iudgement they are the chefe among all signes And as the same Doctour saith in an other place Signum nisi aliquid significet noÌ„ potest esse signum A signe except it signifie sumwhat can not be a signe Now that which doth not signifie a thing at all can not by signifiyng make and work that thing which it doth not signifie Take these fower words This is my body Neuer a one of them doth signifie washing Therefore if a maÌ„ washing an other with the mind to make him a member of Christes body should saie This is my body out of doute that man washed with those words should not be baptized What is the cause Washing was vsed the minister was present with intent to baptize some words also lacked not but yet because those words lacked which might signifie washing in the name of the Trinitie he was not baptized If then the words of Sacraments must signifie that which shal be made these words This is my body spoken by any Priest shall neuer make the signe of Christes body Because they doe not signifie any figure or signe thereof Ou the other syde If they be in dede figuratiue as the Zuinglians affirm them to be they shall not make the body of Christ because they say Christ meant not so but only meant a figure to be made in bread and wine Behold to what case we are now brought We haue striued so long about the words of Christ whether they be proper or figuratiue that now they are proued to make nothing at all if they be figuratiue For they make not the body of Christ because if they be figuratiue they meane not to make it They make no figure of the body because they name and signifie no figure And that which they do not signifie they by signifying can not make Foâ—… their whole institution vse nature and commoditie is to signifie to shew foorth to betoken make plain the mind of the speaker That which words doe not signifie they do not work That which they work not is neuer don by them But these words This is my body and this is my blood signifie no figure no signe no token for so muche as they signifie an other thing therefore they work no figure they make no signe they leaue no token And then haue we no Sacrament at all made because none is made without suche words as may signifie that which is made and wrought If any man saye Christ may meane a figure and signe and by his meaning these words This is my body may work a figure oâ—… his body I answer if Christ wil work by his meaning who can forbed him seing he is almighty And if he will work without any words who caÌ„ gainsaye him But then his words work not And why then are they deliuered to vs as the chief instrument to work withall Why sayd he Hoc facite Doe and make this thing why are they rehersed in euery Masse and communion Why doe the auncient Fathers teache the bread and wine to be consecrated by them Why may not Baptism be made by other words then by those which Christ instituted Surely to say that these words This is my body make a figure of his body because Christ wil haue it so is to say that Christ will not hane words necessarie to the making of his SacrameÌ„ts Or it is to saie that he will haue a thing wrought by words to work the which they be vumete instruments as if a man wold take a saw to plane timber withall a beetil to cutt down a tree Christ being the word of God hath geuen that honour to words of men but yet to such as are appointed by him self that they should principally among instrumentall causes work and make his Sacraments Next vnto words he chose maruelous conuenient things wherewith they should concur The things to be most agreable to th â–ª effect which they are sett to work all men agree It is conuenient for water to washe for bread and wine to concur to the Sacrament of the Altar as meetest to nourish for oile to serue in ointing at the vse of other Sacraments And now hath Christ erred in chosing his words hath he 〈◊〉 body to signifie the figure of his body To whom doth it signifie after that sort Surely not to all men as it is eâ—…ident not to all Christians as it maie appere in that we hearing it said that Christ had a mans body or walked in a mans body or that our bodies shall rise at the later daie in all these phrases we take not the name of body for a signe and figure of a body but we take it to meane the true substance of flesh and blood How then shall the word body be taken only in the supper of our Lord for the signe and figure of body Wher is that rulâ—… readen Wher is that secret reueled â–ª For dowtlesse if it were true it were of it self a mysterie and an vnwont acception appointed by Christ and it had neded to haue ben registred in the Scriptures or in the holy Fathers or at the least to haue ben deliuered to vs by tradition But who teacheth that body standeth to signifie the figure of body many Fathers saie the words of Christ are plain manifest true and effectuall but no man telleth vs of such a strange taking of the words body and blood noman witnesseth them to be taken for the figures of body and blood and no maruail For no man knew that iuterpretation They knew that the true body of Christ geuen after such a sort vnder the foormes of bread and wine was a figure of the self same body either walking visibly vpon the earth or suffering death vpon the crosse or sitting now at the right hand of his Father or intending to come to iudgement They could tell that a thing present in a secrete maner is a token a signe and a watch word to all the faithfull of an open maner either past or to come in the same thing By this meanes they confessed the Sacrament to be the figure of Christes body and blood but they knew no such figure as the SacrameÌ„taries haue deuised they neuer could tell of Synecdoche or of Meronymia they knew Sacramentall and not Rhetoricall figures Mysticall and not Poeticall holy and not prophane Let him therfore that will haue any thing at all made by Christes words acknowlege them to be proper to signifie sumwhat and to make that they signifie which is the true body and blood of Christ. ¶ The reall presence of Christes body is that which setteth his death and life before vs. WE doe acknowlege the Eucharist to be a Sacrament wherein is sette after a manner before our eyes the death of Christ and his resurrection and what soeuer he did here in his humane body The eating of common bread and drinking of common wine is but an homely maner of setting
Chrysostom ad iugem nos pro beneficijs suis inuitans gratiarum actionem Stirring vs to geue thanks perpetually for his benefites by the very kind of the sacrifice And shewing farther in an other place what kind of sacrifice it is God sayth Chrysostom did yerely by certain holydays set the remembrances of his benefites before the Iewes Tibi vero quotidiè ipse ne obliuiscaris proponitur But he is set before thee daily him selfe lest thou shouldest bee vnmindfull See now by what meanes the death of Christ is renewed Not by tokens wherein he is doubtfully called to minde him selfe being absent for that were a feble token but by these tokens wherein him selfe is made present lest we should forgett his death The body of Christ must be made to th' intent we maye remember his death If you take from vs the making of his body which causeth the vehement remembrance of the death it is afterward a vaine thing to talke of the remembraunce of his death by eating bread and drinking wine For the necessarie meane of necessarie remembrance of his death consisteth in the reall presence of him that died For who can forget his death whose body is daily made worshipped and eaten to the end the death may be remembred But I may right well eate bread and drinke wine not yet remembring thereby that Christ is dead for me ¶ The true resurrection of our bodies commeth by eating that body of Christ which is both true and is true in vs. TO th' intent we being fed with the body and blood of Christ may be brought into the hope of the resurrection and of euerlasting life and may most assuredly beleue that the body and blood of Christ doth in like manner feed our soules as bread and wine doth feed our bodies I omit to say any thing vpon that ouersight wherein the English translation of a body hath left out the word Vero the true body which the Latine edition hath But here the Apologie presupposeth that Christes supper consisteth as wel of bread wine as of body and blood The first two they will haue geuen to the bodies The later twaine to the soules The bread wine they will haue present on the table whence they be deliuered The body and blood they will haue to be receaued from heauen by faith and vnderstanding Against this dreame thus I reason out of the word of God Christ made his whole supper vpon a visible table accordingly as it was prophecied by king Dauid Parasti in conspectu meo mensam Thou hast prepared a table in my sight And by Salomon Sapientia proposuit mensam suaÌ„ insipientibus locuta est venite comedite panem meum bibite vinum quod miscui vobis Wisedome hath set foorth her table and hath spoken to simple men come ye eate my bread and drinke the wine which I haue mixed for you S. Paul sayth Non potestis mensae Domini participes esse mensae Daemoniorum Ye can not be partakers of our Lords table and of the table of deuils Put these three together and the sense will be the supper and table of our Lord was prepared and set foorth in the sight of the faithfull that they might thence cate and drinke such as the wisedome of God gaue them at his supper Therefore no meate no foode no banket is to be looked for at his supper but such as is prepared by Christ set foorth vpon his table Otherwise Christ had prepared no supper in the sight of that faithfull as Dauid foretold nor had not set foorth his table as Salomon prophecied nor we had not bene partakers of our Lords table as S. Paul writeth For bread and wine is not prepared of Christ But was before hand made ready by the baker and vintner or by the seruants yâ— brought them foorth The preparing which Christ made was by blessing and conseâ—…ng to make of earthly bread the bread of life euerlasting And hauing made it he deliuered the same to the Apostles and bad them both make and doe that thing If he deliuered not his owne body with his owne handes doubtles they did not eate his body For he sayd in respect only of that which he deliuered take and eate Wherevpon S. Chrysostom sayeth to him that cometh to our Lords table Cogita quid manu capias caet Bethink thy selfe what thou takest in thy hand and kepe it free from all couetousnes and violent robbery Consider againe that thou takest it not only in thy hande but also puttest it to the mouth and after thy hand and tonge the harte receaueth that dreadfull mysterie Thus much S. Chrysostom Let any reasonable man iudge whether he sayeth not that the hart receaueth the same which the hande doth and the hande the same which the hart doth For if the hart receaue it after that hand the hand receaued it before the hart It is not therefore as the Sacramentaries falsely teach bread only in hand and body only in harte But body as well in hand as in harte And none other true body in the harte then was first in the hand and mouth For this cause euer sith we receaued the faith we called this blessed supper The Sacrament of the altar As if we sayd the SacrameÌ„t which is made vpon the altar or vpon the table of Christ. for the table of Christ is an altar as in Malachie it may appere and in an other place by the fauour of God I will declare This name of the SacrameÌ„t of the altar was deliuered to vs with our Christianitie and it is found very ofte in the olde writers namely in S. Augustine By which we are enformed that the consecration and oblation thereof is made not in the hartes of men by words of promising and preaching but vpon the visible altar in the sight of Christian people by yâ— visible Priest who as a publike minister ordeined by God consecrateth the body of Christ by the same power which Christ gaue when he sayd Hoc facite doe and make this thing This is 〈◊〉 table prepared in the sight of Dauid set foorth by the wisedome of God whereof we are partakers when we receaue the blessed Sacrament of the altar At this altar S. Augustines mother desired a memorie of her to be made vnde sciret dispensari victimam sanctam qua deletum est chirographum quod erat contrarium nobis From which altar my mother knew sayeth S. Augustine the holy sacrifice to be distributed whereby the handwriting that was contrarie to vs is put out Behold the sacrificed body of Christ was dispeÌ„sed and geuen from the altar as both S. Augustine and his mother and all the faithfull then beleued Thus thou seest the dreame of the Apologie by the word of God to be blowen away like chaf dust dispersed with the wind The Apologie sayeth our bodies are
substance And it is so truly made and the Lamb so truly prosenâ—… that he is offered not in hart alone but euen outwardly of the Priests not by shedding of blood as vpon the crosse but vnblodely as it becommeth the cleane oblation of the new Testament whereof Malachie did prophecie That sacrifice which Priests offer can not be but present for they offer with their hands moâ—…thes and other externall members of their body After that the sacrifice is made the faithfull people who stand by doe partake with the altar which could not be except a perma neâ—…t substance were made by consecration The Lamb is vpon the table He is offered there by yâ— Priests It foloweth in the Councell We take truly the precious body and blood We take it and truly take it That is to say in deed really and bodily For the truth of Christes body and blood is not an imaginarie or fained truth it is not a thing conceaued only as a man might conceaue in his mind men flying in the aier it is not only beleued or hoped but he in naturall existence and among external things hath as true a body and blood as any creature hath a substance of his owne The true taking of the which precious body and blood is the taking of it in suche a truth of subsâ—…ce as it self hath And because it is true in yâ— thing it selfe the taking of it is in the thing it self The taking of that which sâ—…andeth before vs on the table is by instrument of our bodyes therefore it is deliuered according to the same external truth by the corporall ministerie of yâ— Priests So that all is truly and externally done by the iudgement of this auncient councell Wel we truly taking them beleue them to be the tokens of our redemption or as some bookes read of our resurrection For as our redemption was by the â—…ame body and the same blood really wrought vpon the crosse so hauing them selues present vpon yâ— holy table and truly taking them we take the sure witnesses and euident tokens of our redemption But if the things which stand vpon the holy table were in substance bread and wine how could they be the tokens of our redemption Did bread and wine redeme vs Or did they rise from death for vs It is the body and blood of Christ which redemed vs and which arose from death and the self same body and blood are now made present to vs offered vnbloodely for vs to shew in fact and dede our redemption already wrought by them and to distribute the fruits of yâ— Crosse by none other thing so much as by the same body and blood that redemed vs. For least we should assigne any part of our saluation to any other creature besydes to the only body and blood of Christ he made the selfsame body both the price wherewith he redemed vs and the token and dispensour of the redemption It was proued before that if these things be the tokens of our redemption instituted by the expresse words of Christ then they are the things them selues which they betoken because they are mysticall tokens of the new Testament But they are here not as redeming vs new and therefore as tokens of yâ— old redemption that no man should thinke Christ to die again or should doubt as S. Chrysostom hath noted of his death already past or of any maner prices of our redemptioÌ„ to be payed then one or that it hath any other token left thereof in the holy mysteries besydes it selfe For it was so worthy a truth and raâ—…som payed for vs vpon the Crosse which was able to be painted worthely or set foorth to the remembrances of the faithfull by none other image then such wherein yâ— truth might be set foorth after an other sort more mystical concerning the manner But no lesse true then the thing which died was concerning the substance Who so is faithfull and humble is now able to vnderstaÌ„d how the shew of bread and wine standeth with the truth of body and blood present on the holy table How the vnbloody sacrifice is made of the Priests whiles by pronouncing the words of God they turne the substance of bread and wine in to the substance of Christes body and blood how we both truly take the precious body and blood of Christ coÌ„cerning the substance of them vnder the formes of bread and wine And yet beleue them to be tokens instituted of Christ of our redemptioÌ„ betokening the price paid by making present the body and blood which payed it Was not this a worthy place for the Apologie to allege But I warrant you it alleged the weakest part therof leauing out the situatioÌ„ of the Lamb of God on the holy table The vnbloody sacrifice made of Priests the true taking and receauing of the pre cious body and blood Only bread and wine which are named to shew the formes within the which the body and blood are them they name as a great matter to further this new broched heresie But he is a faithfull trier and examiner of auncient Fathers who faithfully citeth the whole place neither adding nor diminishing which honest dealing we may not looke for at these defenders hands ¶ That the Catholiks haue the table of Egles and the Sacramentaries haue the table of Iaies ANd as Chrisostome writeth wel we say that the body of Christ is the carcas and we must be the Egles that we may know that we ought to flye highe if we will come to the body of Christ. For this is the table of Egles not of Iayes It is a weake stake that these meÌ„ wold not take hold of being now plunging for life vnder the water S. Chrysostome so plainly expoundeth his owne meaning immediatly where he speaketh of the carcas and of the Egles that I can not sufficiently wonder at the impudeÌ„cie of him who allegeth this place For the alleger wold haue the wordes taken as though the body of Christ were not vpon the altar But we only shold by faith ascend into heauen whereas S. Chrysostome speaketh of going in to heauen by good life also and not by faith only His words are these The body of our Lord is through death become the carcase for vnlesse he had fallen we had not risen Christ vseth the name of Egles to declare that it behoueth him who shall approchevnto his body to seeke for high things and not to medle with the earth nor to be draweÌ„ down or crepe vnto earthly matters which are a low but to flee allways vp to higher matters And to behold the sonne of righteousnes and to haue the eye and the mind quick of sight for this is the table of Egles and not of Iaies Hetherto S. Chrysostome Who first sheweth why the body of Christ is called the carcase Not because it is without life but because it once hath died for
of eatinge him by faith and therefore saith this is the worke of God that ye should beleue in him whom he hath sent He that beleueth in 〈◊〉 shall not hunger but there be some of you whiche beleue not so that the eating is the beleuing and the not beleuing is the not eating Christ in dede speaketh of belefe which is very necessarie and euen the foundation as S. Cyrillus noteth of his last supper but he speaketh also of a farther act whiche is to build vpon the foundation of faith the working of the euerlasting meat that he wil geue â–ª and to work not onely by faith but lykewise by eating and drinking and therefore as he chalengeth belefe to his godhead so doth he say that we muste eate his fleshe and drinke his blood according as he is the sonne of man Thus may we consyder in Christes wordes a dubble kind of eating the one is called maÌ„ducare ex hoc pane to eate of his bread the which bread Christ is the other is manducare hunc panem to eate this bread by faith we eate of Christ by his last supper we eate Christ. By eating of him we partake some effect of grace froÌ„ him By eating him we receaue his whole flesh blood soule and godhead into our bodies As therfore Christ willeth vs not ouly to eate of him but also to eate him self so besyds the eating which is by faith he geueth vs to vnderstand there is another eatinge proper to his last supper described in S. Ihon. The third argument of theirs is that Christ was the bread of life presently when he spake to the Iewes For he sayd I am the bread of life or the liuely bread which am come downe from heauen my father doth geuâ—… you yâ— truâ—… bread from heauen Therefore Christ was presently the bread of life yea rather he was so when he was incarnate firste of the virgin for euen then he came down from heaueÌ„ but how can this stand together if his words be applied to his last supper which was not yet instituted Christ through his Godhead was the bread of life to vs all for euer and straight vpon his incarnation he was the bread of life through his manhod and so continued stil at the tyme when he spake to the Iewes and after that visible and corporall sort he was to be eaten by faith not corporally But he saâ—…d also worke the meate which the Sonne of man wil geue you and the bread which I wil geue is my flesh This gift which Christ sayth he wil make differeth in tyme and maner from the gift which his Father doth presently make so that as he is the bread of life by faith so he wil be the bread of life by corporal participation which second gift is fulfilled in his last supper which he him self now promiseth For no reason can be shewed why Christ should say his gift was to come except it had bene some other gift theÌ„ to eate him by faith alone The which eating by faith sith it was lawful euen at the same instant wherein he spake he wold not say I wil goue of any spiritual eating therefore he spake of the Sacramental geuing which he intended to make at his last supper Against this last saying of mine Caietane or some other of his opinioÌ„ wil pretend that Christes gift whereof he speaketh in S. Ihon was in dede to come but yet not meant of his last supper because it was the gift of him self to death vpon the Crosse which he meant And therefore he sayd the bread which I wil geue is my 〈◊〉 for the life of the world signifying that the gift which he wil make shal be such as shal redeme the world Which gift was only performed vpon the Crosse was partaken always of the old Fathers and may be dayly howerly partaken of vs. Which points doe not agree with the gift of the holy Eucharist in Christes â—…upper This argument although it were wittily deuised yet it is insufficient and for many causes First becausâ—… Christ spake of a meate which he wold geue euen vnto our bodies and not only vnto our soules And that may â—…ppeare to be so as wel for that he ordeined the miracle of multiplying fiue loaues to be an introduction to this talke the which loaues were corporally eaten as also for that he shewed him self to be the true bread which would fulfill and excede â—…anna the figuratiue breade of the Iewes and therefore S. Cyrill saith that Christ saying my fleshe is meat in dede maketh a distinction betwene the mysticall benediction and manna â–ª for manna dyd not geue life euerlasting but by the blessing of the mysterie saith S. Cyrill we take the verie sonne of God Nowe seing manna was eaten of the Iewes both spiritually of the iust men and also corporâ—…llye of all the Israelites Christ who sayd his father to geue presently the true bread and promysed that him selfe would geue hereafter his flesh to be eaten which is â—…ate in dede dyd shewe the spirituall eating of manna to be presently fulfilled by his fathers gifte whereby he toke fleshe and that the corporall eating shuld likewise be hereafter fulfilled in his last supper Whiche being wel consydered it is plain that Christ when he speaketh of a gift which he will make doth speake of suche a kind of gifte as the miracle of fyue loaues as the figure of manna as the name of bread and nature of eating requireth But his death vpon the crosse is not the fulfilling of manna in that respect as manna was eaten either corporally or spiritually It is in dede the cause of all our feeding both in spirit and body the fontain of all our sacraments the welspring of al grace Bâ—…t we seek a similitude of things which are spoken together an agreement of one matter with an other Manna was a sacrameÌ„t onely and not properly a sacrifice and therefore it being eateÌ„ betokened the gift of Christ which he wold make in his supper wherein the true manna shulde be sacramentally eaten For which cause after Christ had said the bread which I will geue is my flesh he both commanded his flesh to be eaten shewed the profit of eating it and concluded in this wise not as your fathers haue eaten maÌ„na be dead he that eateth this bread shall line for euer If now we must eate that which he wil geue we must eate it after the rate as manna was eaten albeit yâ— thing eaten is far better surely the gift promised must be of a thing that shal be geuen to vs in a supper and not yâ— shal be made for vs vpoÌ„ the Crosse. for noman as it is alleged out of Origines eateth properly the flesh of Christ as it was crucified In so much that S. Hierom distincteth expresly the flesh of Christ whereof Christ speaketh in S. Ihon from the respect
of God to make you beleue neither doe they differ onely because in the supper a bodily signe of that thing is eaten where vpon we feed by faith but because that thing is receaued into our bodies where vppon we feed by faith In so much that of purpose Christ impugneth destroyeth the SacrameÌ„tary doctrine by these his wordes in this Chapiter wherein as I haue heretofore noâ—…ed diuerse kindes and tymes of geâ—…ng because God by Moyses gaue naked figures in the tyme past the father him self geueth presently the true naturall flesh of his naturall sonne to our eyes and hartes and Christ will geue hereafter the same true fleshe vnder the forme of breade to our mouthes and mindes so now must I note diuerse workings of the sayd gifts One worke aunswered to Gods gift by Moyses another to the fathers gist and the third to Christes gift By Moyses his minister God gaue Manna This bread was only corporall and the people wrought the substaÌ„ce thereof only with their teeth bellies other thing was there not in it whiche myght be wrought for although it were ordeined to be a figure oâ—… a greater thing to come in Christ yet that was no parte of the Manna it self but consisted and had his whole ground in the appointemeÌ„t of God and in the vnderstanding of yâ— people of God to whom if they were well instructed and so toke it MaÌ„na was a figure and whether they toke it so or no it was ordeined to be a figure but not to them profitable who toke it onely for bodily food Again those which vnderstode wel what Manna signified had not any good by the meat it self but looked for it of the truth which Manna shadowed for whiche cause Christ saith your fathers haue eaten Manna in the desert and are dead as who should say Manna by his owne vertue could saue none of them all but that true breade Iesus Christ only saueth whiche Manna dyd signifie The second gift is the present gift of the Father whereof Christ sayeth My 〈◊〉 doth geue you the true bread froÌ„ heauen This gift of the father muste be wrought not by teeth and bellies as Manna was but by fayth and spirite And therefore S. Augusâ—…ine saith vpon this place Vt quid paras dentem ventrem Cre de máducasti What doest thou prouide tooth and belly beleue and thou 〈◊〉 〈◊〉 The third gift is that where Christ promiseth to geue his flesh and the working of it is to eate worthely the same fleshe vnder the forme of bread God the father is sayd to gene the true bread whiche is Christ him selfe in such sorte as he is God and man in one person and the same one God doth worke faith in all that heare his voyce by the which faith they may worke vpon Christ and eate of him by spirit Of this worke it is sayde This is the worke of God that ye beleue vpon him whom he hath sent of this kind of working it is sayd He that commeth to me shall not hunger and he that beleueth in me shall not thirst for euer To be short of this worke doth Christ speake specially and in maner wholy from that place where he sayd that the Father geueth the true bread for twenty sentences together vntyll he conclude that kind of working by these words If any man eate of this bread he shall lyue for euer â–ª Take the payne to reade ouer once or twise the Chapitre of S. Jhon from that place where it is sayd operamini worke not that meat which perisheth and so forth to the end and conferte therewith that which I now write and you shal see as clevely as can be that Christ distincteth as thre giftes so thre workings of theÌ„ As God by Moyses gaue the delicate bread called Manna so they wrought vppon it by eating the same bread with their teth As God the father geueth yâ— true bread Iesus Christ so the faithfull must worke it by beleuing and their reward shal be life euerlasting But as thou doest tender thy soule health so goe forward with me to the third giâ—…t and the third working or eating which in dede yf it be done profitably conteineth both a bodily and a spi rituall working a bodily with manna a spirituall with the gifte of God the father a bodily to 〈◊〉 the manhod of Christ a spirituall to eate it fruitfully the eating is spirituall because it requireth faith in Christ and loue towards God and our neighbours the same eating is bodily becauâ—…e it in dede eateth vnder that forms of bread and wine that fleshe of Christ whiche it beleueth in saith and harte First Christ sheweth his gift saying And the bread which I wil geue is my flesh for the life of the world That this gifte doth differ from the gifte of Moyses who gaue bare breade it is easily sene For the sonnes gift tarieth for euer but MaÌ„na perished and they that dyd eate it concerning any vertue that Manna had in his own substaÌ„ce to saue them from death The working of this gift is also named eating and drinking but yet after another sort then the eating of Manna was vnder Moyses for here the truth is eaten that was figured in Manna But how it differeth from the fathers gifte and the worke whiche belongeth to the fathers gifte there standeth a great part of this question Here I must warne the Reader that he coÌ„found not him self for in ofte repeating what the Father and what the sonne why the Father and why the sonne geueth this or that it is to be seared least the mynd gorâ—…et the chief distinction and so take one part in stead of the other The Father and the sonne yea the holy ghost also be all one God and giue al one thing But the holy scripture for the instruction of vs and by reason of Christes flesh assumpted doth attribute sometyme one thing to the Father an other to yâ— sonne an other to the holy ghoste meaninge most commonly by the name of the Father God and the whole Trinitie according to the whiche appropriation of workes and giftes we now intend to speake The Father is sayd to geue many waies in this chapiter he geueth faith into our hartes he geueth Christ to the world in flesh he geueth Christ to vs and geueth vs to Christ. Therefore the gift of the Father may be respected speciallie two wayes either in Christ him self or in vs toward Christ. The Fathers gift in Christ him â—…elf is reall and externall because he sendeth and geueth his only begotten Sonne in the true flesh of man to be seen heard and felt The Fathers gift in respect of yâ— we receaue of him is reall but internal spiritual and without working outwardly that same sensible gift which is wrought inwardly For after the Father had once geuen flesh to his Sonne all sensible and externall working was worthely committed
Nyssa reasoneth our nature is not at any certain state but continueth in his substance by perpetuall motion drawing to it that which it lacketh and expelling superfluoâ—…se things As therefore our baptim is made by real washing with water real renewing of yâ— holy Ghost so nowe in the supper of Christ it behoueth we be really fed with the fruit of the 〈◊〉 of life which is â—…one other thing besyde the flesh of Christ. That flesh thâ—…n 〈◊〉 be really eaten of vs and not only eaten by spirit 〈◊〉 is conuenient for Angels but satisfieth not the necessitieâ—… 〈◊〉 〈◊〉 nature but eaten by mouth and body For of 〈◊〉 〈◊〉 〈◊〉 Christ at this tyme neither is it worth while to say that the body shall eate bread while the soul feedeth vpon the flesh of Christ. For the bread and wine haue no promise made in this place of them For albeit bread and wine be necessarie to the consecrating of the Sacrament yet the substance of theÌ„ is not necessarie at yâ— tyme of receauing the Sacrament it is only the flesh which died for vs that Christ promiseth to geue to be eaten it is the flesh of the sonne of man which if we eate not we shall not haue life in vs. It is Christes flesh which if we eate he will reise vs vp at the last day That flesh of his must be eaten his only blood must be drunken This threatning which is made if we receaue not worthely the flesh of Christ must be vnderstanded in his kind like the other threatning precept made before concerninge baptism where it was sayd except a man be borne again of water and of the holy ghost he can not enter into the kingdom of heauen bothe are Sacraments both necessarie to faithful men and both profitable to life euerlasting that whiche water doth in wasshing vs the fleshe of Christ must do in feeding vs. for this cause the ancient Fathers haue alwais both ioyned these two Sacraments together and haue alleged these two places for them the one out of the third the other out of the sixth of S. Iohn and they haue named the one baptism of wasshing and the other is called Christes body and blood of that substance whiche is geuen in it What should I name here S. Cyprian S. Basil S. Ambrose S. Augustine all the rest who reckon euery where the same truth of flesh to be in the 〈◊〉 which is concerning water in baptisme Therefore as the water which washeth vs is present really so must the fleshe of Christ which feedeth vs be made really present As baptisme can not be truely kept without naturall water so can not the supper of Christ be truely kept without his naturall flesh As if an euil maÌ„ come to baptism he is truly washed though not profitably to him self so if an euill man come to the supper of Christ he truly though not worthely receaueth his flesh As it is not enough for the Sracrament of baptism to haue water present in faith only and in spirite or vnderstanding so the presence of Christes flesh by faith spirite or vnderstanding only suffiseth not to make the Sacrament of his supper I pray you what vnderstanding had children wherewith they might receaue the body and blood of Christe and yet seing it is 〈◊〉 by the witnesse of S. Cyprian of S. â—…unocentius and of S. Augustin that children although without euident 〈◊〉 receaued the 〈◊〉 in many places of christendoÌ„ euen while the Churche was yet in his cheife floure it can not be denied but in that age all those Bishops Doctors and preachers which vsed to do so dyd well vnderstand that the receauing of the Eucharist consisted not in receauing Christ by actuall faith and meditation of his death and resurrection but in the vertue of those visible giftes which were sanctified by the Priestes vpon the holy altar of God and thence distributed to the faithfull people Tâ—…at custome of so auncient time vsed more for a securitie theÌ„ for necessitie yet was approued of God thus farre that we thereby might haue an 〈◊〉 witnesse of the learned farthers aucthority against them who doubt not to affirme all the writers and preachers of the first six hundred yeres after Christ to haue beleued of our Lords supper as the new preachers do now proâ—… in England But the new preachers make the substance of Christes supper to 〈◊〉 in faith in spirite and in vnderstanding And that not in 〈◊〉 saith whiche another man 〈◊〉 for me as it is dâ—…ne for 〈◊〉 antes at the 〈◊〉 bâ—…t teache tâ—…e â—…upper â—…o conâ—…ist in 〈◊〉 faith as euery man for him self bringeth and 〈◊〉 So that if a man thinke not of Christes death and lifting vp his hart doe not swetely feede vppon Christ sitting at the right hand of his Fa ther they say he doth not receaue our Lords body And they teach that he eateth nothing but breade and wine and toucheth nor the body and blood of Christ at all Of whoÌ„ I aske what S. 〈◊〉 what all the other Bishops of Aâ—…rica thought If they had thought so as these men doe they would not haue geueÌ„ the Eucharist to children and infants who could not â—…uminate Christes passion nor thinke vpon him sitting in heauen They doutlesse beleued farre otherwise of the Sacrament then so They beleued the body and blood of Christ to be really conteined vnder the formes of bread and wine and therefore that children might haue profite by receauing it into their verie bodies soules albeit they could not lift vp their mindes actually to heauen The matter in those daâ—…es dyd not stand vppon the faith of men but vpon the word of God who said this is my body This I say which I bid you take this whiche I geue this whiche I bid you eate What a toy is it nowe for our Sacramentaries to imagin an eating aboue the sky whereas the body is geuen to the Apostles hands mouthes by Christ himself and to the haÌ„ds or mouthes of other faithfull men by his ministers in earth ¶ That S. Augustine did not teach these words except ye eate the flesh c. to betoken the eating oâ—… Christ onâ—…y by faith and spirit nor yet the eating oâ—… materiall bread with 〈◊〉 remembrance of him but the eating of his flesh to theâ—…d we may be the better wyned to the spirit of God IF any speache sayth S. Augustin seme to command a dishonorable acte or vncharitable deed or to forbyd a profitable or benesiciall thing that speache conteineth some figure Fxcept ye eate sayth our Lord the slesh of the sonne of man and drinke his blood ye shall not haue life in you He semeth to command a dishonorable act or an euyll deed It is therefore a figure coÌ„manding that we should communicate with the passion of our Lord and yâ— we should swetely and profitably remember that his flesh was crucified and wounded for vs. This place of S. Augustine
the elements of bread and wine the SacrameÌ„t is made what is that Sacramente we say it is the making present in a miraculouse sorte the true body and blood of Christ. Our aduersaries say it is the appointing of bread and wine to be a figure of Christes body and blood through the remembrance of his death For our belefe I bring S. Augustines authoritie who saith except ye eate my flesh are words figuratiue and out of it thus I reason The â—…ating of Christes fleshe and the 〈◊〉 of his blood being reall 〈◊〉 which must be performed in Christes supper yet being called 〈◊〉 good 〈◊〉 siguratiue 〈◊〉 must nedes 〈◊〉 the sigures of somwhat the 〈◊〉 dedes words being referred to the supper os Christ 〈◊〉 nedes betoken somewhat as they are there 〈◊〉 But the eating of flesh in Christes supper can betoken nothing at all 〈◊〉 his flesh be there eaten the eating whereof may be the 〈◊〉 of this betokening Therefore these wordes import of 〈◊〉 that in Christes supper the 〈◊〉 of Christ is really eaten and his blood is really drunken It is not sayd of Christ except ye eate bread drinke wine Of those elemeÌ„ts he in the promyse of his supper made at Capharâ—… speakethnot one syllable for which cause we must not aske at this time what they figure signisy in Christes supper because nowe there is no mentioÌ„ of theÌ„ except any man be so frontike as to say that yâ— flesh of Christ is here made yâ— figure of bakers bread his blood yâ— figure of wine whereupon it would folow that y◠〈◊〉 blood as being 〈◊〉 of these dead 〈◊〉 were worse and baser then the elements theÌ„ selues for euery figure is some way or other behind the truth which it figureth If then we must leaue of the consyderation of bread and wine if likewise no respect must now be had of the words of consecration which are not yet spoken os what other thing can these 〈◊〉 ratiue words except ye eate my flesh signifie in Christes supper but this except ye eate my flesh in that mysticall and wonderfull maner which I will geue it in and to that 〈◊〉 end for the which I being true God wil geue it you that is to say except ye do both take it in the Sacrament and spiritually remember my death 〈◊〉 me thanks for it and conforming your selues to it ye shall not haue 〈◊〉 in you By whiche interpretation Christes 〈◊〉 are figuratiue in so much as they meane neither that maner of â—…ating pâ—…ces of fleshe whiche the Iewes vnderstode noâ—… that end of eating it which they thought vpon mynding altoge ther as S. Cyrillus and S. Chrysostom note the feding of their bellies But if Christes flesh be not present at all whereof is it a figure when it is eaten can that which is not signifie or figure anie thing caÌ„ the flesh which is only figured at the tyme of our eating bread as the Sacramentaries teache be made a signe and figure by eating it if the eating of Christes fleshe be not the figure the wordes Except ye eate my flesh be not figuratiue For if eating â—…e throughly taken for beleuing and for no eating at all theÌ„ these wordes do not apperteine to the SacrameÌ„tall eating of Christes supper But seing the Sacramentaries teache them to speake of the supper as in truth they doe the eating must so be figuratiue one way that yet it be true another way For if there be no true eating there lacketh a grouÌ„d which may be the figure of another eating that is to say of spirituall communicating with Christes passion If some reall eating must be had to warn vs of that spirituall eating surely that real eating can not in S. Iohn be meante of bread and wine sith Christ neuer named them therefore it is imployed that Christ meaneth except ye eate my flesh so as it is a figure both of my death and may be a cause of your spiritual life ye shal not liue euerlastiÌ„gly Thus doubtelesse did Christ meane thus dyd S. Augustine expound his wordes The Sacramentaries doc erre in making Christes words to be figuratiâ—… only passiuely whereas they are also figuratiue actiuely That is to say the Sacramentaries so take this matter as if it were only said the fleshe and blood of Christ be figured signiâ—…ed in his supper as to be spiriâ—…ually fed on But it is not so said only but also the actuall eating of Christes flesh is taught to be a figure it selfe of another spirituall eating Therefore we eate really flesh one way to signifie another way the â—…ating and beleuing in flesh spiritually And that is proued out S. Ambrose most maniâ—…estly where he saith In edendo potando 〈◊〉 sanguinem for there is the point albeit the Sacramentaries go about to corrupt his wordes by euil distincting of them quae pro nobis oblata sunt significamus In eating and drinking the 〈◊〉 and blood we signifie those things whiche were offered â—…or vs. Behold the â—…ating 〈◊〉 doth signiâ—…ie and make a figure of the self same flesh as it was offered for vs. And so doth both Christ S. Augustine â—…ane at this tyme. our Lord coÌ„maunding vs to eatâ—… his flesh doth command vs to coÌ„municate with his passion saith S. Augustine and profitably to remember his death that is to wit he commaâ—…deth both to eate the body which died to eate it worthely to eate it in hart as wel as in mouth to eate it in remembraunce of his loue toward vs as wel as in the SacrameÌ„t to eate it as the Godhead doth quicken it and as it figureth the entring and tarying in his mysticall body the Church This eating of Christes â—…eshe is swete is profitable is not hard not carnall not without a figure or mysterie For to eate without any mystical meaning is only to fill the belly whereof Christ spake not he commanded a figuratiue eating of his fleshe the which figuratiue â—…ating should not take away the real eating of his flesh for that eating whiche is not reall can not be actiuely figuratiue sith euerie figure is made vpon a true ground of one thing done really of another thing meant mystically But the figuratiâ—…e eating importeth a farther thing then to rest in the eating it selfe It is therefore insensibly said of the SacrameÌ„taries that those wordes which naming a certain actuall and real dede as the eating of mans flesh is be â—…iguratiue because the flesh is not really â—…ten But they be in dede figuratiue because the fleshe of that 〈◊〉 is 〈◊〉 also and vnderstanded to be more then â—…ally eaten for it 〈◊〉 〈◊〉 spiritâ—…lly eaten also The Sacrameâ—…taries comâ—…ted an otâ—…er foule error in these wordes 〈◊〉 whiles they wil draw this place of S. Iohn to their purpose they are constrained to expound the wordes of Christ iâ—… this 〈◊〉 〈◊〉 ye eate tâ—…e 〈◊〉 of the sonne of man that is to say
we hope to see that agreement of minds that consent of wils that vniformitie of life and belefe which our grandfathers and great grandfathers had The Trinitaries of Polonia vnder their Capitain 〈◊〉 who is a false preacher in 〈◊〉 that chief citie of yâ— Kingdom said that the name of the blessed Trinitie is a monsterouse thing not because they openly deny the father yâ— sonne yâ— holy ghost or the equality of them nor because they defend any more then one God But they affirm yâ— albeit there are three vnius naturae of one nature of one Godhead yet there are not three say they yâ— are vna natura vel Deitas one nature or Godhead And for proufe hereof they appeale to the new Testament and old and to the Churche which they call priuatiue which was of the first two hundred yeres or thereabout bidding vs looke whether we find Trinum vnum deuÌ„ or Trinitatem in vnitate or vnum deum in tribus personis in any scripture or in any Father of that age As for S. Athanasius S. Hilarie S. Basil S. Augustin so forth they esteme no more then our new brethren esteme S. Bede or S. Thomas of Aquine The booke intituled of the Trinitie which is in S. Iustinus works they affirm not to be his vsing presently the same shamles shifts against the blessed name and nature of that Trinitie which the Sacramentaries vse against the nature name of the Masse Not long after these Trinitaries an other cumpany began to think circumcision so necessarie that in Lituania many 〈◊〉 them selues who to defend that heresy must nedes deny S. Pan les epistles as Luther hath denied S. Iames his epistle for that it is against his iustification of only faith And what forbiddeth an other sect to doe the like in an other matter Thus alwaies are we seeking as Tertullian sayth but we neuer find any thing if once we goe from that which we all beleued If then a stay be to be made at any tyme in questions of belefe if we may be sure of any article of all our faith it behoueth we vndoe not that which our forfathers haue so long before concluded to be true No reason of induciÌ„g a new faith can be so weighty as the peace and preseruation of vnitie in Christes Churche ought to be singularly weighed of euery man There was but one vniuersall chang to be loked for in religioÌ„ from the beginning of Christes Church to the last end thereof And that was at the coming of Christ into the world The which chang that it might not be sodein it was prophecied of before in all ages both by yâ— dedes and words of Patriarchs of Prophets and of Priests And when the fulnesse of tyme was come it was proued to become by miracles of so great vertue and name that the very stones that is to say the infidels were turned by them so great a matter it was with God to haue the order of his religioÌ„ altered And now shal we after Christes faith preached beleued fiften huÌ„dred yeres together shall we now take a new faith of Luther of Zumglius and of Caluin If they be Christ I graÌ„t we must admit theyr doctrine but if they be not so it is not possible they should come of God though they came with neuer so many miracles but they must be the forerunners of 〈◊〉 To come again nere 〈◊〉 own matter if we shall geue any eare to them who affirm the words of Christes supper to be figuratiue that must be with some dout of our former faith and in douting thereof we are become men that lacke faith which if it be not sure it is not good for so much as it hath not the foundation of the things which the Apostle sayd were to be hoped for Or tell me he that first gaue eare to BereÌ„garius or Zuinglius against the bessed Sacrament of yâ— altar may the same man geue care now to another that should wickedly say the Apostles had no authoritie geuen them to write holy scriptures If he may theÌ„ he may dout of the sayd â—…utoritie and yet surely it were very hard to proue to a wrangler that such autoritie of writing Gospels or epistles could be iustified out of the expresse words of the holy Bible But if it be vnlawfull to heare any such seditiouse man how could it be lawful when eare was first geuen to Berengarius or Zuinglius for then it was no lesse generally receaued through all Christendom and much more expresly to be proued by the holy scripture that the things set foorth and consecrated vpon the holy table and altar were the reall body and blood of Christ then it is sayd that whatsoeuer the Apostles did write should be confirmed and established as the words of the holy gooâ—… Where yet I will enter farther into the 〈◊〉 of the cause â–ª And before we heare what reasoÌ„s he can bring who wil reproue the faith of the church in the blessed Eucharist I say he is not to be heard because it is not possible that his reason can haue any sufficient ground why we should geue ouer our old faith and that whether we respect the writen word of God or yâ— faith of all Christians or the glorie of God or the loue of Christ toward vs or the profite of his churche For â—…either can he shew where it is writen or when it was beleued This is not my body nor can proue that it is more honorable to God or more agreable to Christes coming or more profitable to vs that we should lack his body present vnder the forme of bread rather then haue it For if the death of Christ did procede from excessiue charitie of him toward vs and of God and our profite that his Sonne should take flesh and dye for vs I can not deuise how the most honorable remembrance of the same death should not be most according to th' intent of Christ and to our soules health And doubtles it is a more honorable and a more louing remembraÌ„ce where the true substaÌ„ce of Christ is made really present for the keping of his death in memorie we take more benefite by such a commemoration of his bloody sacrifice then if in stede of Christes reall body a peece of bread and wine be left vnto vs with neuer so great a feding by faith For imagine ye the faith to be neuer so great I am sure it will not be the lesse because Christ is taken into our hands mouthes and brests The touching of his garment neuer hindred any good hart much lesse can the taking of his whole body hurt our faith or deuotion And yet if corporal touching did not also help the faithfull womaÌ„ troubled so long with a bloody fluxe had not bene so miraculously cured by touching the hemme of Christes garment Her faith touched his Godhead and her soule
〈◊〉 of Godhed dwellech corporally in Christes flesh so his flesh râ—…ally eaten of vs with due faith charitie is a maruelouse instrument to geue vs the euerlasting meate and to ioyne vs most 〈◊〉 to the spirit of God Marke well that concerninge the eating God by saith and minde we approue it as a speciall good thinge but we say farther that God came in flesh to be eaten in flesh of them that consist of flesh And therefore hauing sayd my Father geueth you the true bread from heauen and I am the bread of life which hitherto is meant to be eaten by faith he also goeth forward promising an eating to come herafter that is to say in his last supper and thereof saith the bread which I will geue is my flesh and he that eateth me tarieth in me The same Christ commeth in his owne person to performe yâ— former promise not saying only beleue ye in God and in me as I teache you but saying and doing that is to wit taking blessing geuing and saying take eate this is my body which is geuen for you 〈◊〉 this only pointe were depelie pondered it semeth to me that the almightie speaker so sent so promising and so doing ought to be of suche aucthoritie that nothing should staye vs to beleue that externall thing to be his body whereof he sayd this is my body Let vs now adde hereunto the wisedome the prouidence the truthe and the goodues of yâ— speaker who wold not of purpose blind his owne spouse with siguratiue wordes both of promise and of performance and yet the one ioyned with the other and the person who both speaketh and doth well considered make to men of reason suche persuasion of a proper speache that no sufficient cause is lefte why to presume those wordes to be figuratiue Of this first circumstance Eusebius Emissenus writeth Ad cognoscendum percipiendum sacrificium veri corporis ipsa te roboret potentia consecrantis Let the very power of him that consecrateth it strengthen thee to know to perceaue the sacrifice of the true body Again recedat omne 〈◊〉 ambiguum qui auctor est muneris ipse etiam testis est veritatis Let al doutfulnes of insidelity depart he that is the authour of the gift is him self also the witnes of the truthe ¶ The second circumstance may be to consyder the tyme when the supper was made THe tyme of speaking was the nyght before Christ departed out of this world at what tyme men are wonte to speake most plainly And S. Paule himself noted that circumstance saying our lord in the night that he was betrayed toke bread c. For when the howre of death draweth nere men vse manifestly to shew their last wil without al figures tropes as nighe as the matter will suffer And how much more wold the wisedom of God vse wordes warily in this case specially seing S. Augustin witnesseth that he gaue this Sacrament after supper when his passion was at hand to thintent the highnes of the mysterie might the better sticke in the hartes and memorie of the disciples whereas otherwise the Churche is taught by the holy ghost to receaue this Sacrament fasting for the honour saith S. Augustine of so great a Sacrament Let vs now a litle weigh with our selues whether any good and discrete man knowing his parting hower out of this world to be at hand will speake of purpose such words of ordeining matters to be done after his death the which words he foreseeth wil cause his heyres either to synne greuously if they obserue theÌ„ plainly as they should or els to haue an inward dissensioÌ„ if some affirme them to be plaine others denying and 〈◊〉 them â—…o be figuratiue for if Christes words be in dedt figuratiue the Catholiks synne both in teaching the contrarie and in adoring Christes body and blood vnder the formes of bread and 〈◊〉 which thing they are constrained to doe by the force of the words and then they are giltie of 〈◊〉 who possiblie can find no cause why they should not beleue their master so speakig and doing as he spake and did and thus lieth the â—…ander vpon Christ himself but if the words be in dede plain then Christ is purged and the only sault is in them who will not beleue I think it far the better to beleue the wonderfull discretioÌ„ of Christ â—… so 〈◊〉 him to mistrust the infidelite of wicked men ¶ The third circumstance concerning the persons who were at the last supper THe hearers were his twelue Apostles who should instructe yâ— who le world of that which they lerned of Christ in this very busines whereof we talke and so they did neuer leauing in any peece of all their writinges or preachinges that Christ leste a figure of his body without the very truthe thereof conteined in the Sacrament of the altar To the same Apostles it was geuen to know and vnderstand the mysteries of the kingdom of heauen whereâ—…ore it is very iueredible that the greatest mysterie of the whole Church was either hidden from them by Christ or by them hidden from vs. Yet it can not be denied but it is in some part hidden if that words which report it be figuratiue and parabolicall for parables are spoken as Christ himself witnesseth out of Esaias the Prophet so that men hearing doe not vnderstaÌ„d in hart the things which are spoken Thyrdly the Apostles were those who taried with Christ at Capharnaum where he promised his flesh and blood therefore if Christ had then spoken figuratiuely to the people yet now at the least he should and wold haue declared the matter more plainly and so he did in dede not verilie adding any word which might shew his former talke to haue beue figuratiue conceruing the substance of flesh to be eaten the substance of wine to be drunken but only teaching the maner of geuing them his flesh and blood vnder the formes of bread and wine to be figuratiue and mystical because they are not geuen to fill the bellie but to fede the soule not so much for the fleshes sake which we 〈◊〉 as for yâ— spirit Godhead which replenisheth that flesh of Christ. ¶ The fourth circumstance concerning the ending of the old passouer and the making of a new THe occasion mouing Christ at his last supper rather then at any other tyme to say ouer bread This is my body and ouer wine This is my blood was the setting and placing of the new Paschal Lamb in stede of yâ— old For least his Churche should be without a mysticall sacrifice called according to the law of Moyses a passouer that is to say a sacrifice betokening our passing ouer the sea of synne and our 〈◊〉 to the Land of grace and life which we looke for as sone as the old Lamb was eateÌ„ and the tyme come that shadowes and figures should be fultilled by
true bread not because it was not a signe of true bread neither because who so deuoutly receaued it should not be deliuered froÌ„ euerlasting death of God but because it selfe had not in it any thing which being corâ—…ally taken â—…ight saue a man otherwise good from euerlasting dâ—…ath whereas the true bread which the Apostles toke into theyr hands through Christes gift was that very â—…esh which by the power of the Godhead whereunto it is annexed kepeth our soules that they dye not by synne and râ—…eth out bodies to liue for euer S. Augustine sayth Dominus sinit Iudam accipere inter innocentes disipulos quod fideles nouerunt preciuÌ„ nostrum Our Lord suffereth Iudas to take among the innocent disciples our price which the faithful know See what kind of taking S. Augustine speaketh of surely of that which was common to Iudas and which was made with hands See what Iudas toke precium nostrum our price Is bread and wine our price We are then derely bought in dede But if the reall substaÌ„ce of Christes body and blood be only our price when Christ sayth take he meaneth take yâ— real substance of my flesh into your haÌ„ds that thence it may come afterward vnder your harâ—…s ¶ The sixtenth circumstance of eating CHrist sayd eate ye once only and he sayd it of that one thing only which he deliuered to his Apostles corporally and they so toke it but Christ meant they should eate it as wel in soule as in body as wel by faith as by mouth For he had sayd before worke ye the euerlasting meat which the sonne of maÌ„ wil geue you and he declared the worke of God to be this that they should beleue in Christ who is the bread of life and who said his flesh to be meat in dede â–ª therefore when Christ sayd eate this is my body he meant eate bodily that I geue you and eate it also spiritually because it is a heaueÌ„ly kind of bread and a meate which neuer perisheth Neither doth the verbe eate by this meane stand vnproperly because â—…ating belongeth naturally both to the soule and to the body but yet concerning the cause of eating principally to the soule as the which alone geueth power to the body to eate and concerning the meane of eating principally to the body as the which only hath conuenient instruments to receaue corporall meat For neither a dead body can eate at al neither a soule which lacketh a body can eate properly Now when the soule and body may both not only eate but also be nourished by the eating that is the truest eating which can be deuised Christ then in saying eate meaneth eate ye as ye are men who consist of soules and of bodies eate in both and feede them both together For this is my body which hath in it the Godhead corporally dwelling Eating this you eate a food both spirituall and corporall This feedeth the whole man this is it which TertulliaÌ„ saith Caro c. The flesh is fed with the body and blood of Christ that the soule may also be made fat of God Note the perfit eating the flesh is fed and yâ— soule is made fat The Catholiks vpon this ground beleue the flesh which must be eaten spiritually to be vnder the form of bread which is eaten really and that Christ saying to a reasoable man eate this is my body saith by the reason of that kind of meat which he nameth eate in body and soule my body The SacrameÌ„taries teache a dubble substance to be eaten in a dubble maner of which yâ— one is present corporally yâ— other absent they teach bread wine to be eaten drunken corporally as things present but the flesh of Christ only to be eaten spiritually as a thing absent in his own substance they diuide the work of our bodies from the worke of our soules But the word eate ye can not be so meant sith it only pointeth to yâ— which the disciples had taken into theyr hands none other literal meaning can be of this word eate eating by faith hath no part in Christes supper neither is at al commanded if the thing eaten be not in the haÌ„ds of the Apostles ¶ The 〈◊〉 circumstance of these words this is my body I Wil speake of these wordes not al that may be sayd but rather no more then the nature of one circumstance among so many as Christ vsed in his supper will conueniently beare who taking bread after blessing and thaÌ„ks geuing sayd this is my body If yâ— meaning be this bread is yâ— signe of my body he gaue thaÌ„ks for the institution of a bare signe for so I must needs call it seing bread remaining still in his owne nature can neuer be any more then a bare signe so long as it is not the body it self which it doth signifie For euery figure image token whiche differeth in substance from his originall is always bare and naked in respect of that truth which it 〈◊〉 hath not the same in it selfe So was Christ a bare maÌ„to the Ebionits because they denied yâ— substaÌ„ce of God to be in him howsoeuer they extolled him otherwise 〈◊〉 Christ come theÌ„ to leaue naked bare signes to his Church and is he so glad of that promotion that he thanketh his father for it was this the ioy he had of eating the new passouer wherein he would geue vs only bread and wine mixed with water in â—…ede of bread wine herbs and flesh which were geuen vnder the law of Mâ—…yses is not his outward gift at the least desaced by this doctrine Uerily seing with thanks geuing Christ ioyned this is my body presenting in effectuall words that whiche his hart intended before to consecrate vnto God we must no more say that he instituted a bare figure of his body in these wordes then that he presented a bare signe in his hart when he gauc thanks For who can think that Christ who had said by God and by his Prophet Dâ—…uid Sacrifice and offring thou wouldest not but thou hast framed me a body meanig that none other sacrifice pleased God beside his vnspotted fleshe who can thinke that he now expresly naming that his body yet presenteth to his father bread wine only as figures signes of his body and blood and that he gaue thanks for them â–ª Melchisedech ended the mysterie of his bread and wine in the blessing of Abraham him self and doth Christ after bread wine taken end his blessing only in a figure of the sede of AbrahaÌ„ that whereof Moyses said this is the bread which our Lord hath geueÌ„ you to eate was in dede a more excelleÌ„t bread then he could name and â—…oth Christ name more then is really present Surely the signe of Christes supper is so bare if that which he pointeth vnto be not in dede his body yâ— in words he geueth greater 〈◊〉 to God his Father then in his dedes For
the more particular my reasoning is the more it ought to moue them earnestly to looke to the worde of God and not to contente them selues with the bare shewes thereof For my exposition beside the very order and conference of Christes supper hath for it as auncient a witnesse as Iustâ—…s Martyr is a man within the first two hundred not only within the 600. yeres whose works Robert SteueÌ„s printed in greke at Parise An. Dom. 1551. Thus he writeth The Apostles in their com meÌ„taries which are called gospels haue deliuered that Iesus gaue them thus in commaundement who when he had taken bread geuen thanks said do and make this thing for the remembrance of me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est corpus meum That is to say my body Thus I reade the words thus they are vnderstanded make this thing That is to say make my body They that haue translated Iustinus haue turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc est whiche words may be Englished as if the cause had bene This is But they also may signify hoc est that is to say For so the compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in greke in the way of interpretation or of exposition when the wordes that went before are expounded by the wordes that follow The same phrase is vsed in S. Matthew where after the Hebrew wordes were writen which Christ said vpon the Crosse Fli Eli Lamalabachtami it followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That is to say my God my God why hast thou forsaken me Therefore albeit the Latins can not distinct betwene hoc est whiche signifieth this is and hoc est whiche signifieth that is to say yet the grecians write the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thing Iustinus also hath obserned in the wordes belonging to the blood putting in euery letter The last they write leauing out yâ— last letter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an Apostrophe in pronountiation making one word of both And this sense is proued true by the processe of Iustinus who after that he had said we are taught the meat whiche is consecrated by the praier of the word whiche we toke of Christ to be his body and blood He would proue it to be still so because the Apostles dyd witnesse Iesum sic sibi mandasse Christ to haue geueÌ„ theÌ„ such a precept Hoc facite make this thing what thing my body Now if this thing were not meant to be yâ— body of Christ Iustinus had proued no commandement thereof and consequently no fleshe of Christ present whiche yet he affirmeth most plainly Therefore straight after he had rehearsed the commaundement Hoc facite make this thing he sheweth what thing it is â—…aiyng that is to say my body whereunto we must nedes vnderstand to make vp the full sense make my body or make this thing which is my body Therefore as well by the force of the letter of the Gospell as by the authoritie of S. Iustinus these words can be verified of no signe or figure nor by any other way theu by that we make the selfbody of Christ which always is this thing because it always tarieth one and the same in number person whereas the taking of bread and breaking or eating it is alwais such anotherthing but neuer this thing ¶ the xxi Circumstance of the words in meam commemorationem for the remembrance of me THe finall cause of instituting this new passouer was to make the remembrance of Christes death which so effectually and profitably for vs could be made in nothing els as in the same flesh that died for vs and being made therein it forceth vs by al meanes through the presence thereof to remeÌ„ber him whose flesh it is If now he that hath a busines to doe will those the beast meanes he can to bring it to passe if Christ came into the world to redeme vs by his death and if in beleuing and folowing that death our life consist seing no meane possibly can be deuised so effectuall to make vs remember and partake his death as if the thing which died be it self made present with vs and it self deliuered to vs a wise man may easibly iudge whether Christe hath not rather leaft his own body to vs for an vndoubted token of his death seing his words doe sound so theu that he hath leaft a peece of bread and a litle wine which neither be spoken of in the deliuery of the mysticall tokens nor be aptâ—… enough to worke the matter for which they are sayd to be least Therefore S. Chrysostom shewing the difference betwene other figuraâ—…iue remembrances and this truthe sayth Tibi quotidie ipse ne obliuiscaris proponitur Christ is euery day him self put before thee least thou shouldest forget him Note that Christ him self in this Sacrament is a remembrance of him selfe dying for vs euen as Manna was kept in the taberâ—…le of God to be a remembrance of it self Kepe it sayth God Vt nouerint filii Israël panem quo alui vos in solitudine That the children of Israel may know the bread wherewith I fed ye in yâ— desert So likewise the self body of Christ is kept as it were and preserued in the tabernacle of this blessed Sacrament that we may know by that knowlege which is meete for faithfull men that our Lord hath died for vs. ¶ The xxij circumstance of these words Drink ye all of this AFter the cup was taken and thanks geuen Christ gaue to his disciples and sayd bibite ex hoc omnes drink ye all of this In S. Luke it is sayd take and diuide among you By these words Christ meaneth literally that all the twelue should drink of that one cup and S. Marke witnesseth this precept to haue bene fâ—…illed saying Et biberunt ex illo omnes and all drank thereof This interpretation S. Dionysiâ—…s the Areopagite confirmeth saying that one chalice was diuided among them all And as S. Lyrillus witnesseth Circumtulit calicem dicens bibite ex hoc omnes He caried about the chalice saying drink ye all of this By carying about he meaneth all the twelue to haue receaued the drink out of that one cup in order Christ then would that his twelue Apostles should al drink of the same cup. The reason why he wold haue it so foloweth For sayth he this is my blood as if he sayd I haue conserated this cup only and none other therefore drink yâ—… all of this For if two or three of the twelue should haue drunk vp all that was in that cup either Christ must haue consecrated the cup again or the rest must haue receaued a drink not consecrated But it is not the wil of Christ that one Priest should coÌ„secrate in one Masse any more then once eche kind of the Sacrament because Christ died but once and then he onght to consecrate both kinds together because Christes blood and
arise the third day And straight he sang an hymne and with his Apostles went forth of the parler where they had supped Although the hymne or song of praise whereof S. Mathew speaketh doe not alone proue the real presence of Christâ—…s body and blood yet it helpeth thus far toward it as to shew and expresse a singular banket to haue bene made after which so rare and solemne a praise was geueÌ„ to God as again is no where els mentioned For albeit no man may doubt but Chist did always geue thanks vnto God after his meate receaued yet we neuer reade of an hymâ—…e sayd or song after any other Feast besyde this And yet I doubt nothing atall but that Christ gaue him self by faith and spirit euen at the supper tyme to some of his Disciples before this night and namely to the blessed Mary which at Bethaâ—…y oynted his feete at supper tyme. but that geuing of him self to Sainâ—…t Mâ—…ry or any other to be eaten of by faith was not this dreâ—…ful giâ—…t of Christs supper The hymne which was externally song or said was â—…ue to this externall worke of God wherein he witâ—… 〈◊〉 own hands gaue his own body and blood to his disciples To conclude at the length coÌ„cerning all these circumstances of this heauenly supper I besech the Reader to accompt weighe them all together and not only to consyder them a part albeit many of them alone are not able to be answered but a circumstance is not a perfit thing of it self but is a part of that whole thing about the which it hath his being and place If all these circumstances ioyned together doe proue the real presence of Christes body and blood vnder yâ— formes of that bread and wine which Christ toke and sayd thereof this is my body and this is my blood I haue my purpose and intent but he dealeth vnhonestly who diuiding them a part cauilleth at one or two and wil not looke to al at once If al these ioyned together proue not my purpose let him who thinketh so either shew me so many so strong for his contrary assertion or let him yeld to yâ— Catholiâ—… faith ¶ The real presence of Christes body and blood and the proper meaning of his words is proued by the conference of holy scriptures taken ouâ—… of the new Testament and speaking of our â—…ords supper EUery place in holy scripture hath not another place like or in apparance coÌ„trarie to it whereby the more light may be taken for the vnderstanding thereof but when there are any such places they helpe marueilously toward the vnderstanding of holy scripture Christ one yere before his last supper said at Capharnaâ—… The bread whiche I will geue is my flesh my flâ—…sh is meat in dede At his supper he toke bread and hauing blessed said Take eate this is my body and this cup is the new Testament in my blood S. 〈◊〉 speaking of the self same mysterie wryteth thus The chalice of blessing which we blesse is it not the communicating of Christes blood And the bread which we breake is it not the com municating of the body of our Lord Let vs now conferre euery word together That whiche was promised in S. Iohn by these wordes The bread whiche I will geue is discribed in the supper presently by these words Take eate this and this cup. not that I make this the accusatiue case to the verbe eate but only to shew that these three wordes agree with the first words in S. Ihon. And afterward in S. Paule it is called The bread which we breake so that these foure particles belong in effect to one thing The bread whiche I will geue The bread whiche we breake and take eate this or drinke ye this cup. By which conference we learne how the pronoune this may be particularly expounded in Christes supper for of his generall signification whiche is to shew vnder a visible form an inuisible substance I haue spoken before sufficiently This then is as much to say as this meat drink or food which is now broken and geueÌ„ and willed to be taken and eaten or drunken is my body or blood It hath bene euidently proued vppon the sixt of S. Ihon that yâ— bread which he promised was not meant of wheateÌ„ bread whereof Christ spake not in yâ— place but of the meate and foode of euerlasting life Therefore when Christ sayth this in his last supper he meaneth none otherwise then this eatable thing or this which is to be drunken this kind of meate or drinke and food which I nâ—…w geue is my body or bloâ—…d otherwise iâ—… it were not his flesh and blood but material bread and wine it were not the euerlasting meate which Christ at Caphaâ—…namn promised to geue and now at his supper doth geue So that whereas Christ both brake and gaue after blessing said take eate this therewith beginning to consecrate the Sacrament of his last supper we haue it expounded what this doth 〈◊〉 by three 〈◊〉 ways by the tyme to come when it is sayd the breaâ—… that I wil geue â—…hich out of question is vnderstanded the food 〈◊〉 Christ wil geue For Christ him self called it before the meate which tarieth to life euerlasting Agayne the pronoune this may be wel expounded by the dede exercysed about the Sacrament after cousâ—…ration when it is sayd of S. Paule The bread which we breake for the breaking is vsed after consecration in the signe and form of bread to shew the death of Christ wherein his flesh was in dede broken and to distribute the mâ—…rites thereof by the holy communion The third way is by conferring together the very words of the consecrating the two kinds For as he said of the bread this alone so he sayd of the wine this cup. geuing vs to vnderstand that as this cup must of necessity be resolued into yâ— thing within the cup so in the other kind we should resolue the pronoune this into that which is within this visible form Thereby declaring that this generally meaneth the substance vnder this and particularly meaneth the food vnder this All is in effecte to say The meate that I will geue the eatable thing that we breake at Masse that whereof Christ sayd take and eate that which is conteyned vnder the apparant formes that is it which in the supper is termed by the pronounâ—… â—…his The next word is the verbe is which can very hardly be expounded by any other word in any tonge because it being the verbe substaâ—… is in all tonges set alone to signifie yâ— being or substaÌ„ce that euery thing hath and no other one word is equal to it which may expound it Yet I may boldly say the holy Ghost hath done so much to expound this verbe as may suffise to any reasonable creature For Christ sayd before any signe of his body was 〈◊〉 The bread
Iudas saith Panem cui tradidit ipse Qui panis tradendus erat to whom Christe himselfe gaue bread the whiche bread was to be betraied See the bread that Christ gaue it was not euery bread not the substance of coÌ„mon bread but euen that bread in substance which was betraied for vs to death For Christ is bread geuing himself to Iudas he gaue the same bread that was betraied except any other thing was betraied for vs beside Christ. I might surely bring a maruelouse number of suche testimonies all which declare the name of bread whiche is attributed to the body of Christ after consecration not to signifie materiall or wheaten bread as it was before the blessing and pronouncing of the words but to describe that meat that food that true Manna which is only the flesh of Iesus Christ eaten vnder the forme oâ—… common bread And that kinde of bread is neuer named without an article or pronoune ioyned with it Whereby the excellency of the bread is witnessed the difference of it from common bread It is called in S. Mathew supersubstantiall bread in S. Iohn the bread which is flesh and in S. Paul the bread which who so eateth vnworthely he is gilty of the body of Christ which is as much to say as that kind of bread is the body of Christ. ¶ The presence of the body and blood of Christ in his last supper is proued by the conference of holy scriptures taken out of the old Testament FRom Adam to S. Iohn Baptist all the faithfull people of God was both in continuall expectation of the coming of Iesus Christ partly foreshewed in dedes by holy figures and pagents partly foretolde in words by the spirite of prophecie what should afterward be done by Christ him self and be obserued in his kingdom the church After which sort the brasen serâ—…ent betokened the death of Christ and Ionas his resurrection The figures by the way of doing commended the same truth to the eyes which the prophecies by the way of speaking dyd set forth to the eares Which two senses are the chief meanes whereby we atteine to knowledge in this life And because both figures and prophecies are obscure darke and vnpleasant vntill they be fulfilled I thought best not tâ—… speake of them before I had declared the true meaning of that gift whiche Christ made at his last supper Now it remaineth yâ— we briefly conferre the one with the other shewing that sense of Christes wordes which the Catholiks defend to be agreable to suche old shadowes figures prophecies as apperteined to the SacrameÌ„t of the altar For to the Iewes as S. Paul affirmeth all things chanced in figures And Christ saith all things must nedes be fulfilled which are spoken of him in the law Psalmes and Prophetes ¶ The figure of Abel ABell the first shepherd Priest Martyr and perpetuall virgin made a sacrifice of the first begotten of his flocke and of the fat of them which God shewed him self to accept by sending down fier from heauen Abel then hauing first offered him self vnto God vnder the shape of other thinges afterward went forth to be offered in his owne person and shape being â—…aiterously put to death by his brother Cain with a deadly â—…ripe of a wodden club or stake whose blood the earth opening her mouth receaued into her bowels and from thence it cryed to God The prince of shepherdes the chief Priest greate martyr and witensbeaâ—… to al truth the flower and garland of all virginitie is Iesus Christ God and man whose flocke the faithful men are The first begoâ—…eÌ„ and fatte of them is the flesh and blood which Iesus â—…oke of the virgin Marie which flesh and blood he first offered to God by wil and affection when he toke into his hands bread and wiâ—…e within a certaine parler vpon mounte Sioâ—… where he did eate the Paschal lambe with his Apostles And God shewed him selâ—…o to accept that intent of the sonne of man by working with the consuming fiex of his Diuinity that marucilouse grace which turned the substance of bread and wine into yâ— substance of Christes own flesh and blood And from that place Christ went forth ouer the brook of Cedron to be offered in his owne person and shape betraied by Iudas and put to death vpon the wood of the crosse by his own brethren the Iewes whose blood the Church called forth from among both Iewes and gentils with al due honour receaueth into her mouth bowels whence it geueth a better crie then the blood of Abell did from the earth where it lay Abel vnder the sigâ—…e of his Lambes did by will and affection consecrate the same truth of his body and soule to God which at yâ— tyme of his death he actually rendred and gaue vp into the handes of his maker And surely if he had bene able to haue made the substance of his owne body anâ—… soule present in his owne handes when he offered he would much more 〈◊〉 haue offered it then yâ— dâ—…ad flesh of lambes which he vsed for a signe of 〈◊〉 For who would content him selfe with a barâ—… signe if he weâ—…e able to offer the truth it selfe He was not of such power as to change the lambes into him selfe thereby working that in his haudes outwardly which his hart inwardly offered But yet he shewed his desier to haue a change made in that he slew yâ— laÌ„bes taking from them theyr former substance to thinâ—…t by consecration they might obteiâ—…e a more holy and sacâ—…ed being God also looked vpon his gifts as wel accepting the mind of his Priest as the maner of his doing But that which lacked in Abel who was faine to shew outwardly the consecration of his owne hart by a thing of an othere substance that thing Christ fulfilled making the same substance of his owne flesh present in his hands which he dedicated to God in his hart For taking bread and blessing he sayd This is my body Abel offered his gift before he went forth into the field where he was â—…aine The Sacramentaries deâ—…e Christ to haue offered his giftes in his last supper before hâ—… went forth to his passion Abel contented not him self with the former substance which his lambes naturally had They teach that Christ contented him self with the former substance of bread wine Fier â—…rom heauen inâ—…amed the external giftes of Abel They deny yâ— fier of the word of God to swallow vp the substance of bread and wine which Christ toke Abel consecrated his own body and blood as farre as he was able vnder the outward signe of his lambes They deny Christ to haue consecrated his owne body and blood vnder the formes of the bread and wine which he toke although they must nedes confesse that both Christ was able really to do it and by yâ— way of blessing to haue sayd this is my body
you to beleue Christ that sayd This is my body and this is my blood the remembrance of Christes death shall no lesse worke in your mind by reason of your faith theÌ„ if you sawe with your bodily eyes yâ— self same body of Christ which is vnder the forme of bread For faith is that to ChristiaÌ„s which eye sight is to infidels You must consyder that Christ geueth this Sacrament only to them that being already Christened professe to beleue him in all things He now telleth yâ— this is his body and this is his blood If you beleue him not you haue denyed your faith and are become an infidell But yet ye may repent recouer your old faith againe If then you beleue him now tell me what his bodily presence doth hurte the remembrance of his death or contrarywise what hinderance cometh to the memory of his death by the bodily presence Doth not one helpe the other and so helpe that no lyke helpe can be deuised by all the world Doth not his blessed body as it were crye vnto thy hart Behold here it is that suffred al the scorues scourges nayles thornes speare and death for thee And yet come our new preachers and crye O good people Christ called bread his body by a figuratiue speache and that appereth because he sayd doe this in my remembrance In my remembrance I say It is therefore no body but a remembrance of his body Is not this gaye diuinitie Is not this trew dealing 〈◊〉 Gods people Are not these preachers worthy of Bishopriks and the contrary teachers worthy of chaynes Haue they not found a fresh remembrance to put the fruyt of Christes death out of all remembrance Whiles the faithfull people beleued the body of Christ to be present they came with that preparation with that circumspection with that humble and contrite hart vnto this blessed Sacrament that in all their lyfe after they were the better They died vnto sinne and mortyfied them selues to comme worthely to this high banket and by those meanes they so wel remembred Christes death that they practised it in their owne flesh and printed it in their hartes And this was a great cause why Christ himself wold put the nature and substance of his body vnder the forme of bread to the intent he might so be remembred of vs that for feare of comming to this dreadfull Sacrament vnworthely we might conforme our selues to his death by contrition confession and satisfaction For besides the pauges of bodily death none other thing in the world maketh vs so fruitfully mindefull of Christes death as the Sacrament of the altar And this to be one peece of the remembrance which Christ wold haue to be made in our hartes S. Basile doth witnesse Oportet igitur accedentem ad corpus sanguinem Christi in commemorationem ipsius c. He that cometh to the body and blood of Christ must not onely be cleane from all filthy spot of flesh and sowle that he eate and drinke not to his damnation but also he must euidently shew the remembrance of him who died for vs and rose again in mortifying himself to synne and to the world and to himself so that he may liue to God in Christ Iesu our Lord. This great lerned and vertuouse man putteth our mortification for a peece of the remembrance which is made of Christes death and resurrection And in dede the reall presence of Christ in the Sacrament the belefe thereof in vs causeth vs to mortifie our selues lest we come vnworthely to such high mysteries But now Christ is so well remembred in bread and wyne that neither synnes be confessed neither amendment mynded neither faith exercised neither charitie vsed Is this the remembrance which Christ wold haue of his death Men of woorship and honor when they see death at hand prouide to haue a goodly tumbe built Whereby their memories may be preserued as long as it is possible And the Egyptians wisely considering how the life is very short and the tyme of being in the graue exâ—…eding long did bestowe much more cost vppon their tumbs then vppon their houses Thinking it best there to buyld most surely where they should dwell longest Christ for his part refused not an honorable burying and a gloriouse sepulcher Which to this day standeth at Dierusalem But yet sith he tooke his body for mens sake only he chose his longer memorie and perpetuall sepulcher to be rather in the body hart of man then in the bowels of the earth Rising therefore the third day from death he left no more his body in the earthly sepulcher But the night before he died he had instituted such a memorie of his death as became the sonne of God For such a one in dede no man were able to make His memorie is to haue bread turned into the substaÌ„ce of his body and wine turned into the substance of his blood and the same to be receaued of vs To th' intent we might be turned into Christ dwelling in him for euer Hereby his death is shewed vntill he come to iudgement at the end of the world As the noble Actes which other men haue done be writeÌ„ vpoÌ„ their sepulchers so in this memorie of Christ his acts are daily shewed and rehersed Then his incarnation is betokened most mystically when bread is made flesh as the worde was before made flesh and that incarnatioÌ„ is represented in outward shew also by singing of the Angels Hymne Glory be to God in the highest Then the going before of Ihoâ—… Baptist is expressed by reading of the Epistle Then Christes preaching is represented by singing of the Gospell Then the faith of his Apostles and Disciples is betokened in pronouncing the Crâ—…de or articles of the faith Then the supper of Christ is made with no lesse authoritie then himself instituted it Then his Crosse is shewed by making the signe thereof vppon the holy mysteries Then his death is inuisiblie wrought vnder the formes of bread wine by turning their substances into him self and shewing them as if the body were diuided from the blood Then the fruit thereof is sowen in the hartes of the faithfull people by geuing them the grace to feare him to loue him to come penitentlie vnto him and to be made one with him Then the resurrection is outwardlie shewed because the seuerall formes of bread and wine eche of them conteine whole Christ vnder them Then the body is adored which suffred for vs. Then Christ is glorified for the redemption of all mankinde Then thankes be geuen to God blessing to the people and prayer is made for all the world This is the memorie of Christ whereby his name is greate among the Gentils as Malachias did prophecie And this is the gloriouse sepulchre which Esay spake of this is the memory whereof Dauid saith Our Lord hath made a memory of his maruailons doings Now is it likely that al
this cost is bestowed vppon a peece of bread and wine Two kindes of sepulchers we reade to haue bene alwaies this day to be in vse the one is where the body lieth present and that is properly the place of buriall the other when the body is absent and only a token of it is erected and this later kinde is called Caenotaphium a voyd monument without hauing the body in it Iudge good Reader whether it be more semelie sith Christ wold this Sacrament to be made for his remembrance that it be a void monument without hauing the body in it or els a sepulcher truly conteining his body within it whose name it beareth specially seing himself sayd of this tumb and sepulcher This is my body and this is my blood The body is named of the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say of yâ— buriall or sepulcher as though the soule were buried therein as the carkase is put in the sepulcher And yet it is much more apt to call the body of Christ in the Sacrament of the altar the sepulcher of his passion because in it is buried yâ— who le vertue of that gloriouse sacrifice and thence it is applied and dispensed to the faithfull S. Chrysostom also called the body of Christ in the SacrameÌ„t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a carkase because it is present after the same rate as it was dead in the sepulcher not in dede without soule and life but yet without sensible mouinge as Epiphanius also hath noted The holy Martyrs whose death was of great price in yâ— sight of God haue leaft their bodies behinde them to our comfort neither haue they yet receaâ—…d the second robe of their flesh Deo pro nobis melius aliquid prouidente vt non sine nobis consummarentur God prouiding some â—…etter thinge for vs to the intent they should not be made throughly perfect without vs. euen as the Fathers of yâ— old Testament of whome S. Paule speaketh had not the reward of their faith vntill some of the new Testament were ioyned to them S. John the Eâ—…angelist although his carkase appered not yet he was not vnremembred because manna flowed out of his monument abundantly as Abdias hath witnessed And now shall Christ leaue a void memorie without his body or without Manna in it Are the reliques of the blessed Martyrs profitable vnto vs and is not the flesh of Christ who is Lord of all Martyrs more then necessary for vs It was mete that Christ should arise with body and soule because he is the first fruites of all them that arise from death But he now sitting at the right hand of his Father had before instituted a memorie wherein bread and wine should be conuerted into the substance of his body and blood that thereby we might both haue his body him selfe not lack it For so it becommed all iustice to be perfectly fulfilled in his person I trust by this tyme it appeareth that the remembrance of Christes death is maruelously set foorth by the reall presence of his body and blood Seing then the sayd remembrance is yâ— end why the Sacrament is made it is a better kind of reasoning to affirme that so profitable a meane as the body blood of Christ is for the remembrance of his death was not omitted by Christ then to teache that because it is a remembrance therefore it is not the body of Christ. Specially sith Christ sayd This is my body For when the thing which is intended is the more furthered by taking the words properly then figuratinely as wel the proper nature of the words as the scope of the whole matter compelleth vs to take them as they naturally and vsually sounde without any â—…arther circuition or seking of figures Si resâ—… icias sayth Origenes ad illam commemorationem de qua dicit Dominus Hoc facite in meaÌ„ commemoratio nem Inuenies quod ista est commemoratio sola quae propitium faciat hominibus Deum If thou looke to that remembrance whereof our Lord sayd Doe and make this thing for the remembrance of me Thou shalt find that this is the only remembrance which may make God mercifull to men Mark this propitiatorie kind of remembrance S. Augustine also declareth by conferring the Sacrament of the altar with the facrifices of the law how it is the remembrance of Christ saying In isto sacrificio gratiarum actio atque commemoratio est carnis Christi quam pro nobis obtulit In this sacrifice a thanksgeuing and a remembrance is of the flesh of Christ which he offered for vs and of the blood which the same God did shed for vs. Therefore in those olde sacrifices it was figuratiuely signi fied what should be geuen vs But in this sacrifice it is euidently shewed what hath now bene geuen vs. In those sacrifices it was before hand shewed that the sonne of God should be afterward kylled for wicked men But in this he is shewed to haue bene allready kylled for wicked men By this writer whether it were S. Augustine or as others think Fulgentius the whole nature of the remembrance which we kepe of Christes death is shewed wherein the death is in dede past and absent but the body of him that died is present But in the old sacrifices neither the death neither the body was preâ—…ent but only a shadow of both Therefore those sacrifices are a figuratiue signification as Fulgentius sayeth But the Sacrament of the altar is an euident shewing Marke the wordes of Fulgentius and you shall see two words of the old law answer vnto other two of the new law By the old sacrifices he sayeth siguratè significabatur it was figuratiuely signified By the new sacrifice euidenter ostenditur it is euideÌ„tly shewed Looke how much difference is betwene shewing signifiyng betwene euidence and figures so much is betwene the old sacrifices and the new Yet if vnder forme of bread the body were not and the blood vnder the forme of wine surely the olde did better shew Christes death then this for there was flesh to shew flesh and blood to shew blood The blood was both in dede and in shew also shed and in dede separated from the flesh and poured vpon the altar and the flesh in dede eaten by them that made the offering Therefore our sacrifice doth not passe that in shewing outwardly the maner of Christes death but in euideÌ„t shewing that which died In euident shewing I say vnder the forme of bread and wine which shewing is called euident not for the seing but for the certeyntie of the place and circiut within the which we know by Gods word yâ— flesh and blood of Christ to be vnder the same forme because Christ him self shewing to vs the foorm of bread sayd This is my body What nede I to bring the Fathers one by one sith the whole
by it selfe aâ—… also being one of those things which doth principally declare the saith of the whole Churche in this behalfe For no man would adore the body of Christ in the Priestes hands or vpon the altar if it were not really present there The Chapiters of the sixth Booke 1. The adoration of Christes body is proued out of the Prophet Dauid in the Psalm 21. 2. Item of the Psalme 98. 3. It is proued out of the Prophetes that it can be no idolatry to worship the body and blood of Christ in the Sacrament of the altar 4. The adoration of Christes body is proued out of the new Testament 5. That the Fathers of the first six hundred yeres after Christ dyd honour the body blood of Christ in the Sacrament of the altar 6. The adoration of the body blood of Christ is proued by the custome of the Priestes and people of the first six hundred yeres 7. The reall presence is proued by the doctrine consent of the auncient Fathers 8. Item by the faith of the people 9. That no man can be coÌ„demned for beleuing the reall presence of Christes body and blood vnder the formes of bread and wine ¶ The adoration of Christes body is proued out of the Prophete Dauid OF this adoration due to the body of Christ the holy ghost forewarned vs by the Prophete Dauid in that psalme which Christ him selfe hanging vpon the Crosse declared to be literally ment of him selfe and that as well concerning his death whch he suffered for vs as also concerning the memory of the same death which he instituted in the night wherein he was betraied Christ therefore hauing she wed in that psalme the cruelty of Iewes in killing him most humbly asketh of his Father through his manhod that his soule may be deliuered by resurrection from the mouth of yâ— lion promising or vowing therewithal that he will open the name of God vnto his brethren and praise him in the middest of the congregation And when I cried vnto him he heard me If God hath fauorably heard Christ as there can be no doubt but he hath Christ is bouÌ„d by his own promise to praise his Father in a greate Church therefore saith he will doe so adding thereunto I will render or performe my vowes in the sight of them that feare him By what meane wil he performe them It foloweth immediatly Edent pauperes caet The poore shal eate be silled and they that seeke him shal praise the Lord theyr hartes shall liue for euer all the endes of the earth shall remember and be turned to the Lord. All the families of the Gentils shall adore in his sight Because the kingdome is the Lords and him selfe shall beare rule among the nations All that be fat on the earth haue eaten and adored al they that goe doune into the earth shall fall doune before him 1. Christ then â—…or his resurrections sake 2. made a vow to praise God 3. in the great Church of all nations 4. the performance whereof should be stablished by the meanes of eating filling 〈◊〉 〈◊〉 〈◊〉 and worshiping â—…ose that after baptism by yâ— grace of God are preserued froÌ„ 〈◊〉 〈◊〉 〈◊〉 the body of Christ in the SacrameÌ„t of yâ— altar 〈◊〉 be filled 〈◊〉 praise God for euer Eating is the acte of the 〈◊〉 〈◊〉 spirituall 〈◊〉 is the heauenly effect thereof the praising of God is the fruit of the 〈◊〉 For we 〈◊〉 to be 〈◊〉 are filled to the end we should praise God for euer 〈◊〉 that after 〈◊〉 fall into greate 〈◊〉 partly they so fal that they rise 〈◊〉 and then they remember in yâ— memory of Christes 〈◊〉 〈◊〉 his last supper is that Christe died for them and so the 〈◊〉 of 〈◊〉 forceth presseth them by penance to returne Partly they so fall that they care not to returne to God but lye wallowing still in their synnes yet they departe not by 〈◊〉 or infidelity out of the Church but kepe stil the bare belefe of Gods truth without performing his â—…dementes Such men eate worship but because they wil not remeÌ„ber be 〈◊〉 to God but come to the table of Christ vnworthely they are not filled by their eating But there are two other kinds of men who sometime haue bene of Christes church but now are not of it of which two the one doth eat and not worship because it beleuâ—…th not the thing eaten to be the flesh of God such are the Zinglians the other doth neither worship nor eate which are the vnfaithfull Iewes who are not only departed from the Catholike Church but also froÌ„ yâ— coÌ„fession of Christ our true Messias of whom S. Pâ—…ule saith we haue an altar whereof they haue no power to eate who serue the tabernacle Christ being absent in the visible forme of his body sitting therein at the right hand of his father ruleth his Church reigâ—…eth in it not as the vnfaithfull Iewes thought he would haue done by exâ—…ising violent inâ—…isdiction and subduing the bodies of men by force but he reigneth in yâ— hartes through faith charitie which he geueth vs. This inuisible reigning among visible men requireth for conuenient maâ—…tenance thereof an inuisible kinde of presence concerning the person of the king bâ—…t yet visible concerning the forâ—…ies of bread and wine to theâ—…d his members may know where to worship him For as his Church is visible through the bodies of them whose soules do inuisibly serue him so his body is visible through the formes of bread wine vnder the which it lieth inuisibly distributing the frutes of his death and resurrection All this eating adoring filling raigning and praysing doth chieâ—…ly belong in this place to the Sacrament of Christes body and blood Through those mysteries Christe the bread of life is really eaten wee are filled with grace God is praised in good works reigneth in our hartes we bowe downe to his body and worship him for our maker our King and our Lord. And that this interpretation is not of mine owne making it shall nowe appere S. Hierome vpon those wordes vota mea reddam I wil render my vowes which I promised saith Vota Christi natiuitas vel passio vota Ecclesiae opera bona vel mysterium corporis sanguinis mei offeram cum his qui in eius timore haec celebrant The vowes of Christ are his birth or passion the vowes of the Church are good workes or els I will offer saith Christe the mystery of my body and blood with them who celebrate these thinges in his feare First S. Hierome taketh the vowes of Christ to haue bene the promises that he made to be borne or to die but afterward he geueth an other sense which is more agreable to the letter For Christe had spoken before of his passion
coming of his grace into our hartes His grace can not come except we first be made mete to receaue it but his body may come to our bodies so may condemne our soules before that we are made mete to receaue it His grace therefore must come first to vs by faith and charitie that we may thereby haue power to receaue worthely afterward his blessed body least if we receaue it vnworthely we take it to our damnation But so great preparation should not be requisite if our bodies receaued none other substance besyde bread and wine for they are of baser degree then eating by faith is But now we may somtime absteine from the Sacrament euen for honour and reuerence whiche we beare to it and yet we may not absteine from eating by faith or spirite Therefore it is a worthier kind of substance which is receaued in the SacrameÌ„t then the grace is which is the effect of spirituall eating And seing it should not be a worthier thing if it were the substance of bread and wine we may be assured the substance of the Sacrament to be that selfe body whereof the Centurion sayd Lord I am not worthy that thou shouldest enter vnder my roof It is the honour of that body whiche S. Paul and S. Augustine respect and not the honour of bread and wine in so much that the faithfull as well in the Greke as in the Latin Churche haue vsed alwaâ—…s the very same wordes in adoring the Sacracrament whiche the Centurion vsed to Christ. one praier to one Lord the same reuerence to the same God and man ¶ That the Fathers of the first six hundred yeres after Christ did adore the body and blood of Christe in the Sacrament of the altar DIonysius Areopagita scholer to S Paule made a praier to the Sacrament of the Altar in these wordes Sed ô tu diuinum sanctumque Sacramentum c. but o thou diuine and holy Sacrament open and display clerely to vs as it were the veyles and clokes wherewith thorough the signes of obscurities thou art couered and fill the eyes of our vnderstanding with suche clere light as may no more be dymmed Thus did that auncient Father pray not to bread and wine ye may be sure but to that blessed body of our Lord which is present in the mysteries Upon whiche place Pachymeres noteth that S. Dionisius speaketh vnto the Sacrament as being a thig which hath sense and life and that worthely For so the greate diuine Gregory saith But o passouer that great I say and holy passouer For that our passouer and this self holy Sacrament our Lord Iesus Christ him self is to whoÌ„ the holy man spâ—…aketh Lo this selfe holy Sacrament is Christ. And as nothing in the world is our great and holy passouer besyde Christ him selfe so this holy Sacrament hath none other substance at all besyde the substance of Iesus Christ who couereth him selfe as it were with the veyles of bread and wine As you haue heard the most direct wordes of S. Dionysius adoring this blessed mystery and of Pachymeres geuing the reason why he did speake vnto it as the which is Christe him selfe now you shal perceaue that all the other Fathers did beleue the same in so much as all men will graunt that they must needes adore that thing which they confessed to be either Christ or God or one in person with the sonne of God S. â—…yprian writing of the Sacrament of Christes supper saith In sacrificio quod Christus est non nisi Christus sequendus est In the sacrifice which is Christ only Christ must be followed It is knowâ—…ll well what sacrifice we offer how we take bread and wine coÌ„secrating them by the wordes of the last supper wherein it was said This is my body and this is my blood doe and make this thing for the remembrance of me This consecration of bread and wine into the body and blood of Christ is our sacrifice and because Christ is not diuided nor dieth any more but where his body and blood is there him selfe is therefore S. Cyprian saieth Our sacâ—…ifice is Christ. Neither doth he speake of the death and passion where Christ was our sacrifice bloodily but he speaketh of the sâ—…pper of our Lord where we daily sacrifice Christ vnbloodily For he speaketh of yâ— matter of coÌ„secration which he saith must be wine mingled with water and not water alone because Christ made his owne blood of wine mingled with water Now saith S. Cyprian In the sacrifice which is Christ none must be followed but Christ. If our sacrifice be Christ because of bread and wine which we bring foorth the body and blood of Christ is made by his word is it possible that Christe should not be worshipped of S. â—…yprian with godly honour If Christ be so worshipped and our sacrifice be Christ our sacrifice must be worshipped with Godly honour our sacrifice I say because the thing that is made by coÌ„secration is none other besyde that body of Christe which is the price of the world and the only sacrifice for mankinde The same thing S. Ambrose saith euen as expressie of the Sacrament which S. Cyprian speaketh of the sacrifice In illo SacrameÌ„to Christus est quia corpus Christi in that Sacrament Christe is because it is the body of Christe To the same purpose apperteine the words of S. Ignatius calling this Sacrament the bread of God the heauenly bread the bread of life which thing saith he is the flesh of Christe the Sonne of God And of S. Ambrose calling it the nourishment of the diuine substance And of Eusebius Pamphili calling it Sacrificium Deo plenum And againe horroreÌ„ afferentia mensae Christi sacrificia a sacrifice full of God and the sacrifices of the table of Christe making men to tremble and quake And of Cyrillus saying those that receaue those mysteries to be made diuinae naturae participes Partakers of the diuine nature And again corporaliter in nobis Christum habitare participatione naturali that by these mysteries Christe dwelleth in vs corporally and by naturall partaking And of Isychius calling the same mysteries the bread of life panes mysticos viuificantes and mysticall loaues and those which quicken vs to life euerlasting And is it to be thought that Christ that the bread of God of life the diuine substance the sacrifice full of God which maketh men tremble quake that yâ— mysteries which cause Christe corporally to dwell in vs yâ— the nature of God whereof we are partakers by eating that the Sacrament of Christes supper being al this yet should not haue godly honour done to it Did al the Fathers who wrote thus of that mysterie honour and worship it according to their own doctrine and writings If all they and al the rest did professe that which was vpon yâ— table of Christ
and found a man in figure not in substance that is to say not in flesh Thus did the Marcionite reason out of the word of God it selfe to proue that Christ was not true man as M. Iuel now because the Fathers name the figure of the body would disproue the true body of Christ in the SacrameÌ„t But what answereth â—…rtullian Quasi non figura caet as though the figure and likenes and shape be not also ioyned to the substance So say we the figure whereof we dispute is ioyned to the substance of Christes body so that yâ— body signe of the breade make both but one perfite Sacrament or mysticall figure And that I will proue yet more plainly out of this very place of Tertullian who speaketh moste literally of bread as it was an old figure of Christes body whereof in Hieremie it was said let vs put the word of the â—…rosse into his bread to wit vpoÌ„ his body Christ theÌ„ fulfilling the old figures fecit panem corpus suum made the bread his body as Tertullian saith If he did so it could not tary bread any longer For as ayer being once made fier tarieth no more ayer so can not the bread whiche is made Christes body be any longer the substance of bread This grouÌ„d being put whiche is most true and it is expressed in Tertullian himselfe goe you forward and say this is the figure of my body as long as you wil yet the ground of that figure can not be the substance of bread sith it is made alredie the body of Christ and consequently the substance of Christe it selfe being made of the substance of bread and mystically conteined vnder the forme of bread is that figure of Christe him selfe walking visibly and suffering death where of Tertullian speaketh By this meane the worde is fastened into his bread as Hieremie said because his bread and his body is all one Iuel After consecration saith S. Ambrose the hody of Christ is signified San. S. Ambrose doth speake of that signification whiche is made whiles the Priest pronounceth Hoc est corpus meum this is my body Our Lord Iesus him selfe saith S. Ambrose crieth out this is my body Before the blessing of the heauenly wordes it is named an other kind after coÌ„secration the body is signified The which place wel vnderstaÌ„ded doth vtterly ouerthrow your figuratine opimon For S. Ambrose presseth vpon the signification óf these words this is my body and this is my blood The body saith he is signified the blood is named by mouth and this signification is made when Christ or his minister doth consecrate by these heauenly words Now immediatly before he said Quid dicimus de ipsa consecratione diuina vbi verba ipsa domini Saluatoris operantur What say we of the selfe consecration of God where the self words of yâ— Lord our Sauiour do work Now put together M. Iuel The words of our Sauiour do signify his body blood and yâ— selfe words doe worke verily them selues caÌ„ worke none other thing then they signifie therefore the wordes of our Sauiour which doe signifie Christes body and blood doe worke and make the same body and blood That is the signification whereof S. Ambrose speaketh The which his meaning when you dissemble you shew your selfe to be an enemie of the truthe Iu. I am oppressed with the multitude of witnesses San. As for these witnesses that say the Sacrament is a figure be no witnesses to your belefe because they proue your intent as well as if a man would proue by solenâ—…e witnesses that I had no soule because I hauc a body For whereas a Sacrament consisteth of two parts of an â—…uisible grace and of a visible signe whereas the inuisible grace of the Sacrament of Christes supper is the substance of his body made present to vnite vs to him and the visible signe thereof is the form of bread whosoeuer nameth that Sacrament a signe or a figure whether he meane both the grace and the signe or the signe alone certeinly he nâ—…er meaneth to deny the substaâ—…ciall presence of Christes body which is the chefe part of the same Sacrament Iu. It is a bondage and death of the soule saith S. Augustine to take the signe in steede of the things signified San. It is more a miserable bondage and death to exponud the things them selues for the signes as you doe S. Augustine meaneth of such a kind of signes when â—…ither the thing that appeareth to be signified is not at all true according to the letter as when God is said to be angrie or to repent or els wheÌ„ the thing signified is absent in substance as it was in the old sacrifices which yet the Iewes estemed as if they had bene the truth As therefore he that being athirst if he come to the yuie bush it selfe goe no further he should thereby neuer the more be filled with drincke so if a man come to an vnproper or to a bare signe he is miserably deceaued as those are who come to you for holy orders who were not your selues laufully ordeined Bishopes But as if a glasse of wine staÌ„d in the window to signifie what kind of wine is to be sold he that cometh to that signe may quenche his thirst because the substance whiche is signified to be sold is also there conteined so he that cometh to yâ— holy signes instituted by Christ he shal haue the truth of the signe really present and really geuen to him He that commeth to baptime is in dede borne by the vertue of that Sacrament and â—…e that commeth to our Lordes table shall â—…ate by his mouth therein the bread of life really present ¶ That the supper of Christe is a naked and bare figure according to the doctrine of the Sacramentaries HArding The Sacramentaries hold opinion that the body of Christ is in the Sacrament but in a figure signe or token only Iuel M. Harding vniustly reporteth of vs. San. I must say to you in this case M. Iuel as S. 〈◊〉 said to the Arrians who called Christ Dominum the Lord but yet denied him to be God Dominum licet nuncupes dominum tamen esse non dicis quia tibi ex communi genere potius familiari nomine quâm ex natura sit Dominus Albeit you name him Lorde yet you meane him not to be the Lorde Because he is a Lord to you rather by a commoÌ„ kind and a familiar name then by nature Euen so pretend what honorable opinion or doctrine you list of Christes supper as long as by nature and substance you thinke not that externall gift to be his body which him selfe called so you rather 〈◊〉 it by a better name then meane it to be any better thing then a bare signe and figure Ebion although he denied Christes Godhead yet as Epiphanius telleth he
faith at Christes supper came from Christe howe could els any man haue it and it is described in the Gospel how could we els know it But all that he is writen to haue geuen came from his haÌ„ds when he saied take eate therefore either his body was not eaten by faith at all as by his gift there made and by the Euangelistes rehersed or his body came then from his owne hands Can you proue that he gaue his body at his supper otherwise then by his own hands where is that writen For though he â—…wel in vs by faith yet no such thing was spoken of at his last supper Answere the Gospel M. Iuel or els blaspheine no more What soeuer was geuen at Christes supper came from the handes of Christ. shew me els an other gift and shew me where it is witnessed He gaue saith the 〈◊〉 said take eate nothing was eaten at his table but that whiche was there taken Nothing was there taken but that which was there geuen nothiâ—… was there geuen but that which Christ prepared and gaue Christ can be knowen to haue geuen nothing but that which the Euangelistes tel haue wâ—…ten They witnesse that he gaue such a tâ—…ing which at the least he called his bodie Now if in that external foode he gaue not his own reall body as you say his body was not eaten at all by the gift of his last supper not so much as by faith If it be so where or when shall his body be eaten by faith but if it was eateÌ„ by faith as vndoutedly it was by the eleuen Apostles who were al cleane as Christ said if that eating of theirs can be proued by the gospell it must be proued by these words take eate but these words were spoken of that visible thing whiche Christ gaue to their mouthes therefore all the eating by faith that can be shewed to haâ—…e bene made at Christes supper depended at that tyme vpon the eating by mouth Therefore the body of Christ which at Christs supper must nedes be eateÌ„ by faith if it shal be eateÌ„ worthelie as it ought to be was in the handes of Christe and thence came to the mouthes of the Apostles and so M. Iuel hath affirmed a proposition directly 〈◊〉 the veritie of the gospel Secâ—…dly the 〈◊〉 teach yâ— we eate Christes body by our â—…thes noâ—… by 〈◊〉 only â—… 〈◊〉 speaking of euil 〈◊〉 〈◊〉 〈◊〉 uing denied Christ yet came 〈◊〉 〈◊〉 meates 〈◊〉 vp to 〈◊〉 vnto oâ—…r Lords table faith 〈◊〉 modâ—… in dominum manibus atque ore delinquunt quà m cum dominum negauerunt they 〈◊〉 〈◊〉 more againâ—… our lord with their handes and mouth 〈◊〉 when thei denied our Lord. Consider wel this saying An 〈◊〉 man 〈◊〉 Christ with his tonge before the tyran for feare of death eateth of things offered to idols The same man without 〈◊〉 cometh to Christes â—…able he synneth in both places and that with his mouth 〈◊〉 by denying Christ and by 〈◊〉 polluted meates here by touching and eating â—…ur lordes bâ—…die S. 〈◊〉 saith the 〈◊〉 committed in 〈◊〉 〈◊〉 is the more 〈◊〉 â–ª Why so Is there aâ—…ie 〈◊〉 more 〈◊〉 〈◊〉 to deny Christ to communicate with idols How is it then a more grâ—…uouse fault to come without repentance to Christes supper then to deny him both in worde dede Studie M. Iuel as long as you will you shall neuer find any solution wherein you maie 〈◊〉 but only this because he that commeth vnworthely to Christes table toucheth the reall and substantial body of Christ inuading and doing violence as S. Cyprian there saith to our Lords body blood So that the only cause why it is more heinouse to communicate vnworthely then to committe idolatrie or to deny Christ is the substance of Christ which is vnworthely touched Take away the reall substance from the handes or mouth of the receauer and it is not possible that it should be a greater synne to receaue vnworthely a peece of bread theÌ„ to denie Christ in word and to committe idolatrie in dede But as the treason that is committed against the kings owne person is the greatest of all so the greatest synne that can be bodily committed against Christ is the touching of his own substance with a polluted mouâ—…h therefore S. Cyprian beleued our Lord him selfe and the substance of his body to be receaued into the mouth of the communicant S. Chrysostome likewise witnesseth vs to take in our hands in our mouthes to touche to eate to receaue into vs Christes sleshe Is all this done by faith only Pope Leo writeth thus of this matter Ye ought so to coÌ„municate of the holy table that ye doubt nothing at al of the truth of Christes body and blood Hoâ—… enim ore sumitur quod fide creditur For that thing is receaued in mouth which is beleued in faith but yâ— true substance of Christ is beleued in faith therefore the true substance of Christ is receaued in mouth Whereupon it foloweth that M. Iuel falsely affirmeth Christ to be eaten by faith only none otherwise Diuerse other testimonies I will bring hereafter as occasion shall serue Last of all S. Cyrill reporteth that a certaine Arrian saied Patet quia corpora nostra non dependent â—… carne Christi 〈◊〉 〈◊〉 is euident that our bodies hang not of the flesh of Christ as braunches of the vine Neither is the fruit of yâ— Sainctes bodily â–ª but rather spiritâ—…all therefore the Godhead of the sonne is the vine whereon we depend by faith Thus saied the heretike To whome S. Cyrillus making answere saith because he thinketh vs to be ioyned with Christe by faith and loue and not in fleshe let vs say somwhat herein Doth he thinke vs not to knowe the vertue of the mysticall blessing The which when it is in vs doth it not make Christe to dwell corporally also in vs by communicating of his flesh Here S. Cyrill placeth corporall being against being by faith and loue Christ by communicating of his flesh dwelleth corporally in vs and not by faith and charitie alone and yet our communicating is made by mouth Therefore M. Iuel doth communicate with the Arrian in saying that we eate Christes body by â—…aith only and none otherwise For S. Cyrill of purpose to destroie that heresiâ—… sheweth vs to 〈◊〉 Christ corporally also Iu. We place Christ in the hart M. Harding placeth him in the mouthe San. D. Harding placeth him in the hâ—…rt and mouth you place him touchiÌ„g his corporal presence neither in hart nor in mouth And touching faith in hart only and not in mouth D Harding teacheth the flesh of Christ to be ioyned to our flesh for the increasing of spiritual grace You teach bread to be vnited to our flesh affirming beside the word of God that our bodies eate bread as our soules are fed with Christe D. Harding teacheth the meate of Angels which
miraculouse 26. Ye expound to be gilty of Christes body and blood for eating that is to say for not eating or resusing to eate For you teache euill men not to eate the body of Christ which is against S. Paule 27. Ye will not haue Christes supper to be an externall sacrifice but to be worse in that point then the Iewish or idolatours altars and tables who both did sacrifice and also S. Paule compareth Christes table with theirs 28. Ye so expound the shewing of Christes death by eating bread a figure of him that you rather shewe him not to be truely dead because your figure is yet emptie voide which can neuer proue Christes death truely past 29. Ye expound the not making a difference betwene Christes body eaten and other meates in suche sort that ye wil not haue the body present wherein the difference is to be made 30. Ye deny our vnion with Christes flesh by corporall participation which S. Paule teacheth by the example of Adam Eue being two in one flesh 31. Whereas S. Pauie saieth Christe to be so muche better then Angels by how much he had a more excelleÌ„t name theÌ„ they you regard not yâ— name body blood geuen to yâ— mysteries of Christ but affirme them to be still that they were before and therefore not to be that excellent substance which they are named to be 32. In all the scriptures so great and oft mention being made of Christes supper as there is yet no promise can be found made to him who eateth materiall bread and drinketh wine But all the promise is made for eatinge Christes fleshe and drinkinge worthely his blood Therefore you affirm bread to be eateÌ„ and wine to be drunken in Christes supper beside the word of God 33. Although Dauid prophecied of cating and adoring yet you wil graunt no such meat to be geueÌ„ to vs which may be external ly adored 34. Notwithstanding that the prophets teache that by Christes comming al externall idolatrie shal be taken away yet you feare not to say that Christes owne Sacrament bearing the name of his owne body and blood is it selfe an idol which was left with vs to kepe vs from all idolatrie 35. The sonne of man came as to saue so to fede the whole man why then denie you the food of life to our bodies affirming them to eat common bread and to drinke common wine whiles the soule is fed by faith with the body and bloode of Christ 36. If in the Sacrament of the altar we fede vpon Christ by faith alone why is that Sacrament called a supper more theÌ„ baptism where also we must fede on Christ by faith 37. Seing a figure may also be the truth it selfe whereof it is the figure as Christ is the figure of his Father and yet the same substance what reason haue you why you would rather detract this hoâ—…our from Christes Sacrament then geue the same vnto it 38. Christ being equal with his Father made promise to vs of his â—…ne fleshe whiche his Father had geâ—…en Why then denie you the gift of Christ to be as real to vs as his Father gaue him real fleshe 39. How teache you the words of Christ which are spirit life to be notwithstanding figuratiue and consequently deade and voide of al life or strength 40. Because yâ— word of God who was only able to be fed vpon by faith and so was the food of Angels or soules woulde be also the meate of man in respect of the body it toke flesh aâ—…d at his supper sayd to vs take eate this is my body And yet you make him still to be only the meate of the minde whereby we are excluded frome hauing God corporally in vs through the fleshe of Christe 41. To coÌ„clude whereas ye find flesh bodie blood ioyned with eating drinking taking partaking geuing breaking distributing coÌ„municating dâ—…udicating ye expound all those words figuratiuelie as though God by so manie waies repeating those words had not strengthned the coÌ„mon and proper significatioÌ„s of them Let this suffise for this time to shew that you obserue nor gender nor number nor nominatiue case nor verb nor antecedent nor relatiue nor the condition of the maker of the supper nor the nature of the sacrament nor the state and perfection of the Gospel nor the sayings of the prophetes nor the â—…ulfilling of the old law nor the oft repeting of the matters belonging to Christs supper but onlie to serue the eye and the senses deny al the marueilous workes of the new testament yâ— remeÌ„brance of al which this one mysterie is affirmed to be â—…rag no more M. Iuel of our figuratiue expositions sith you haue thus erred in graÌ„mar in Logick in Diuinitie in truth in faith in coÌ„mon sense Iu. If in these words except ye eate the flesh of the sonne of maÌ„ ye follow the letter it killeth San. To follow yâ— letter is to take words as thei sound to an inâ—…del as to haue flesh torn in to peeces and so eaten but he that taketh them as Christ in his supper by his fact did expound them doth folow yâ— spirit and not the letter ¶ A notable place of S. Augustine corrupted by M. Iuel IVel. S. Augustine sayth The Sacrament of Christes body after a certain phrase or manner or trope or â—…igure of speache is the body of Christ. Sander This place is wickedly abused because it is nakedly alleged and falsely englished whereas it dependeth wholy vpon the words going before which are these Nónne semel immolatus est Christus in se ipso tamen in Sacramento caet Was not Christ once offered vp in him selfe and yet in the Sacrament he is offered vp for the people not only at euerie feaste of Easter but euerie day Neither surely doth he lye who being demanded Eum responderit immolari Doth answere that he is offered vp For if the SacrameÌ„ts had not a certain likenes of those thinges whereof they are the Sacramentes they were not at all Sacramentes Out of this likenes they take also for the most parte the names of the things theÌ„ selues As therefore according to a certaine â—…anner the Sacrament of Christes body is the body of Christe the Sacrament of the blood of Christe is the blood of Christ so the Sacrament of faith is faith In these words of S. Augustine it is to be seen euidently that he putteth a difference betwene the thing and the Sacrament of that thing The thing therefore it selfe must be first knoweâ—… and then we shal see how the Sacrament thereof is both like vnâ—… it and taketh the name thereof The thing it selfe in ouâ—… question is Iesus Christ not only so but the true body of Iesus Christe neither only true in substance but euen
his death he sayd to his Apostles hoc facite make this thing Thus we see good cause why this signe should differ from all other signes because a naturall thing was not appointed at the supper to signify Christ but a supernaturall thing was prepared and made there a new to signify his wonderfull death and resurrection Iuel Touching our beholding Christ in the Sacrament S. Augustine saith it woâ—…keth such motions in vs as if we saw our Lord him self present vppon the crosse San. You care not what you heape vp together so it may make a shew S. Augustine there speaking properly of the solemnity of Easter which now in England is wholy takeÌ„ away saith although death shall nomore beare rule ouer Christ yet Anniuersaria recordatio repraesentat quod olim factum est the yerely remembrance doth represent that which was done in old time and it worketh such motions in vs as if we saw our Lord present vppon the crosse those signes were externall and as it may appere were made to the senses by preaching and shewing some image of Christ and by creping to the crosse and by such like godly ceremonies as the Church of God hath alwaies vsed at Easter but in our Sacraments as S. Chrysostom saith Omnia quae tradidit insensibilia sunt al things which Christ hatâ—… deliuered are without yâ— cumpasse of yâ— seÌ„ses S. Augustine therefore spake not of yâ— SacrameÌ„t but of other external ceremonies Iuel This is it that Eusebius writeth that the body might be worshipped by a mystery and that euerlasting sacrifice should liue in remembrance and be present in grace for euer in this spiritual sort and not fleshly Christ is layed present vpon the table San. Beside that you omitt the beginning of this senteÌ„ce you haue also left out foure lines euen in the middest thereof which doe shew that because a daily redemption such as neuer fainteth did still run on for the saluation of men the oblation of the redemption should be euerlasting By which words Eusebius declareth what kind of mystery the Sacrament of Christes body is verily such as offereth vp that continuall redemption which Christ hath purchased for vs. For as Christ sitting at the right hand of his Father in heauen by his reall presence there maketh continuall intercession in his manhod for vs and causeth the redemption of mankind to be alwaies in his force and strength before God so the mystery which is consecrated according to his institution in earth doth from hence offer and present vnto God the same selfe redemption by the very same substance of flesh which is in heauen To this end Eusebius sayth the Sacrament of Christes body and blood is consecrated and in what sort consecrated The inuisible priest saith Eusebius by secret power turneth the visible creatures with his word into the substance of his body blood and again before yâ— creatures be consecrated by the inuocation of the highest name or power the substance of bread and wine is there but after the words of Christ it is the body and blood of Christ. This was the homily which M. Iuel thought good to alleage that all men might think that there was nothing writen that made not for his purpose Is that no reall presence where consecration is so made that the creatures be changed into the substance of Christes body blood was not the wine really present at Cana into which the water was changed Well consecratioÌ„ is made the creatures of bread and wine are thanged into the substance of Christes body and blood and in that body blood the redemption of mankind is offered to God and is preserued in the remembrance of men and yet all this while that body and blood by M. Iuels verdit is not present The change is made by the word of God yet that word is figuratiue if we may beleue M. Iuel yea but he hath a phrase in store I warrant you to plaiâ—…er this wound Iuel S. Augustine saith you are vppon the table you are in the cup. as the people is layd vppon the table so and none otherwise the Councel of Nice saith the Lamb of God is layd vppon the table Sand. What M. Iuel is the table turned into vs as Eusebius saith the visible creatures are turned into the substance of Christes body and blood I haue shewed an other where in my v. booke the v. chapiter that euen that our being on the table and in the cup doth proue Christes reall presence For we should not be there if our head Iesus Christ were not vnder that forme of bread and of wine wherein we are signified Iuel The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verily by D. Hardings iudgment soundeth no lesse then really but these two words truly and fleshly haue sundry meanings and in the sense that Christ spake vnto the one doth vtterly exclude the other San. If you take fleshly for the substance of flesh it is all one in speaking of flesh to say truly and fleshly but as concerning the corruplible qualities of flesh so it is not al one If it had pleased your malice to haue denied Christes presence in heauen as you deny it in the Sacrament you might as wel haue mocked all the places brought against you for his reall presence there with this word fleshly as now thereby you mock at his presence in the Sacrament This licenciouse wantonnesse in taking aduantage by a fleshly terme when soeuer you be pressed with a good argument shal get you neuer the more credit among wise men The real presence which we defend in the SacrameÌ„t is not carnall and fleshly but cleane and pure in so much that Angels wonder at yâ— marueâ—…lous vnspekable mystery of Christes body and blood in the Sacrament Yea S. Chrysostom saith Quod angeli videÌ„tes c. That thing at the sight wherof Angels quake because of the brigthnes which shineth out of it therewith we are fed therevnto we are vnited and we are made one body of Christ and one flesh And yet is this a â—…eshly kind of presence M. Iuel Iuel He that eateth most spiritually eareth most truly as Christ is the true vine the true manna and we are veâ—…ily one bread and the Apostles verily the heauens and these are the paschall feast wherein verily the Lamb is slaine San. In comparison of bodilie eating alone spirituall eating is more true and of a better sort But a thing both eaten in bodie in spirit as the Sacrament is eaten is farre more trulie eaten both waies then by one waâ—…e alone Again when the name of anie thing affirmed of Christ apperteineth to the true nature of his manhad which he hath assumpted it is to he verified of him not onlie by a metaphor but in verie dede Christ is no naturall â—…ine because he assumpted not that substaÌ„ce to him Likewise he is not Manna
signes Bare signes 1. Cor. 11 Hilarius liâ—… 8. de Trinit Cyrill in Ioan. lib. 3. cap. 29. Ioan. 6. Lib. 9. de Trinit The signes of the SacrameÌ„taries are more bare then yâ— old shadowes Gen. 14. Gal. 3. Gen. 4. The 〈◊〉 of the Catholiks not bare The 〈◊〉 vntruth 1. Cor. 〈◊〉 The xvi 〈◊〉 1. Cor. hom 24. Chrys. 1. Cor. hom 24. In Ioan. tract 50. The xvij 〈◊〉 Matt. 28. Matt. 26. Bread iâ—… not the figure of Christ. The xviij vntruth Lib. 8. de Trinit The xix vntruth The doctrine of S Bernard De coena Domini The grace The 〈◊〉 M. Iuel tâ—…keth yâ— bread doth put vs in possession of grace The third Chapiter § 11. Heb. 1. Ioan. 10. Matt. 17. § xj Matt. 28. Matt 26. The xx vntruth Matt. 26. Ephes. 3. 〈◊〉 〈◊〉 Ioan. 13. Cypria serm 5. de lapsis De lapâ—…s â—…erm 5. Hom. 82 83. in Matt. 24. in 1. ad Cor. 60. ad pop Ant. Leo. de ieiunio 7. mens serm 6. Cyrill li. 10. ca. 13. § Xij. The xxi vntruth 1. 2. 3. Colos. 2. 〈◊〉 〈◊〉 〈◊〉 Tâ—…e 23. â—…truth § 13. The 24. 〈◊〉 The 25. vntruth The 〈◊〉 Chapiter The 〈◊〉 diuision § 1. The 26. vntruth The 27. vntruth The 28. vntruth Ioan. 6. Ioan. 4. Dabo I will â—…ue The xxix vntruth The xxx vntruth Lib. 10. cap. 13. The xxxi vntruth Cyril li. 10. cap. 13 In Psal. 118. Ambr. de Sacra li. 〈◊〉 cap. 4. The 〈◊〉 vntruth Ioan. 6. Matt. 26 â–ª The 33. vntruth De ciuit li. 2. c. 20. 〈◊〉 De ciuit lib. 21. cap. 20. 〈◊〉 â–ª Cor. 10 Lib. 21. ca. 20. 25 〈◊〉 〈◊〉 body The 34. 〈◊〉 The contrâ—…y oâ—… 〈◊〉 Iuel The 35. vntruth De vtil pen. ca. 〈◊〉 â–ª Spiritual â–ª left out by M. Iuel 1. Cor. 10 â–ª SpiritaleÌ„ Wordes falsely put in by M. Iuel 〈◊〉 euit 2. Exod. 29 Num. 15. Tract 26 in Ioan. Our â—…ly meate differeth â—…rom the mâ—…at of yâ— old Fathers Tract 〈◊〉 in Ioan. Exod. 16 Iesus is eateÌ„ bodily of vs after Baptism Exod. 16 Apud Be dam 1. Cor. 10. 〈◊〉 De ciuit l. 21. c. 25 Expressed The v. Chapiter The 3. diuision The 36. vntruthe Tract 27 in Ioan. § iij. The 37. vntruthe The 38. vntruthe In Ps. 98 〈◊〉 traÌ„ 〈◊〉 The 39. vntruthe A false reasoning De resur rect car § 4. The 40. vntruthe Ioan. 6. Psal. 21. In Ioan. Hom. 47 The 41. 〈◊〉 De doct Christ. li. 3. ca 16 The 4â—… 〈◊〉 The 4â—… vntruthe in translating 1. Co. 11. Luc. 22. The 44. vntruthe § 5. The 45. vntruthe § 6. De resur rect car The 46. vntruthe Tract 26 in Ioan â–ª Cypria De resur rect car The 47. vntruthe in Ps. 110 M. Iuel is a gloser M. Iuel belyeth Nicolas of Lyra. Lyra in Psal. 110. Ioan. 6. The vi Chapiter § 7. of the iij. diuision The 48. vntruth Ioan. 6. M. Iuel is cast by his owne 〈◊〉 〈◊〉 The performance doth expound the promise Matt. 3. Matt. 26. Tertul. l. 4. cont Marcioâ—…em This is ExhibeÌ„tiâ—… Ioan. 6. Matt. 2â—… This is â–ª Origen in canti The 49 â–ª vntruth The 50. 〈◊〉 De orth fi lib. 4. cap. 14. The 51. vntruth Lib. 1. cap. 31. 1. 2. 3. 4. 5. 6. 7. 8. Faise â—…slation 9. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14. 〈◊〉 〈◊〉 False 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the 〈◊〉 August tract in 〈◊〉 〈◊〉 The 〈◊〉 case left out 1. Cor. 10 The 〈◊〉 〈◊〉 the 〈◊〉 of Christes 〈◊〉 Ioan. 6. The 〈◊〉 of the Sacrament Fine wor des left out Other words left out Note The viâ—… Chapiter The 4. diuision The 55. vntruthe The 56. 〈◊〉 Ioan. 6. Aug. in Ioaâ—…n tract 28. The 57. 〈◊〉 Math. 26 § 〈◊〉 in 1. Co. Hom 24 The 58. 59. 60. vntruthe Hieron ad Hedi quaest 2. Words falsely added Dama sc. li. 4. c. 14 Hom. 38 in Math. That â—…sely added by M. Iuel Other words of importaÌ„ce left out Christ gaue the true broad Conuina coâ—… uium The 61. vntruthe Nestor Cyril ad Enopt Anathe 11. Homo in S. Cyrill doth signi fie a man that is not God Ibidem The nature of the Godhead is not â—…ateÌ„ Note Bare maÌ„ bare bread Cyril ad Theod. de recta fide per totuÌ„ lib. Ad Theod de rect fid coll 278. De rect â—…id ad re ginas Deipara Colum. 279. vbi supra The 61. vntruthe A vile custom of M. Iuel The 63. vntruthe The 64. vntruthe The 65. vntruthe Ioan. 5. Math. 26 The viij Chapiter The v. diuision The 66. vntruthâ—… § ij The 67. vntruthe Colos. 2. Doutfull The 68. vntruthe The 69. vntruthe The 70. vntruthe Chryso Hom. 60 ad pop Antioc Nysse in orat Ca thec Hoc The 71. vntruthe The 〈◊〉 vnt 〈◊〉 The 73. vntruthe Doutful The 74. 〈◊〉 1. Co. 10. The 75 â–ª vntruthe Blessing The 76. vntruthe The 77. vntruthe Here beginne the false figures of yâ— SacrameÌ„ taries Hoc this In the 2. come of yâ— homilies the leafe 213. Est. is 1. Co. 10. Luc. 22. In the words of the 〈◊〉 Corpus Body Quod. which Datur is geuen Facite doe and make Hoc this thing In 〈◊〉 for the reâ—… Hic this In my blood Exo. 24. 23. blessing 24. thanksgeuâ—…g 25. Bread wors theÌ„ Manna 26. 1. Cor. 1â—… 27. A Sacrifice 1. Cor. 10 28. The shewing of Christeâ—… death 29. 〈◊〉 â—…ting 30. Union Ephes. 〈◊〉 31. Heb. 1 The name of body blood 32. The promise made to body blood 33. Psal. 21. 34. Psal. 9. Zach. 13. 35. 36. 37. Heb. 1. 38. â—…oan 6. 39. Ioan. 6. 40. Psal. 77. 〈◊〉 Psal. 110. Origen hom 7. in Leuit. The ix Chapiter § iij. Epi. 23. The 78. vntruth â—…mmola ri populis id est â—…d vtiliâ—…atem po pulorum The thiÌ„g The Sacrament The likenes of both thigs The incâ—… nation Iustin. in Apol. 2. Damasâ—… li. 4. c. 14. Mala. 2. The passion Amb. in 1. Cor. 11 Euseb. Emis 5. Pascha The name geuen to the Sacra ment Ephes. Capi. 1. Two consyderatioÌ„s of one flesh One only chefe bo dy â—…lation Heb. 10. 1. Cor. 10 11. Epist. 23. Moduâ—… Est corpus Chri sti 〈◊〉 foloweth 〈◊〉 thing False traÌ„slation Ioan. 10. Heb. 1. 1. Cor. 10 Ioan. 15 Epist. 23. Habitus fidei The x. Chapiter § iiij The 79. vntruth Aduerbium Aug. de grámat lib. 1. Dan. 2. Matt. 27. â—…uerbs taken oâ—… nounes Cyril ad Theod. de rect fide ambulabat mirè vt Deus Lib. 10. cap. 13. M. Iuell excludeth yâ— significâ—… tion of sub stance froÌ„ aduerbs qualities can not be ordinarily without substance SubstaÌ„câ—… may be without qualities Lib. 8. de Trinit Naturaliter is resolued by S. Hilary 〈◊〉 selfe The 80. â—…ntruth The 81. vntruth The 8â—… vntruth The 6. 〈◊〉 § 2. The 83. vntruth The 84. vntruth De consecra dis 2. ca. ego Bereng The 85. vntruth The 86. 〈◊〉 The 87. vntruth The 88. vntruth In Ioan. hom 45. The 89.