were made he hath said Hoc est corpus meum therfore it is now no more bread but his body and that this is the faith of the Church in which we were borne and christned In deede this hath lately beene receiued as a matter of faith But if we examine it well wee shall finde it to bee an errour and no point of faith I saye it hath beene receiued of late for our olde Fathers neuer beleeued it as I will declare and prooue and let you see that it hath not beene the Catholike faith nor the faith of the Primitiue churche nor of the Apostles of Christe and therefore no faith at all The opening of this matter will be somewhat darke and where with you haue not beene acquainted but giue me your attendance lend me your senses and I trust by the grace of God I shall make it playne They say the bread is changed and done away vtterly and that it is no breade though it seeme to be bread that in this case we may not trust our eyes but leane to faith Marke I saye they tell vs that the bread remayneth not and for trial hereof they require vs not to leane to any other thing then faith Wee will then close and shut vp our senses and hearken what Christ what S. Paul what the holy fathers of the church who are best able to instruct our Faith haue spoken S. Paul to the Corinthians in one piece of a Chapter calleth it bread foure times Read the place yee shall finde it so in the eleuenth of the first Epistle The Lord Iesus in the night that he was betrayed tooke bread And as often as ye shall eate this bread and drink this cuppe yee shewe the Lordes death till hee come Againe Whosoeuer shall eate this bread and drinke the cup of the Lorde vnworthelie shall bee guiltie of the body and blood of the Lorde And againe Let a man therefore examine himselfe so let him eat of this bread and drink of this cuppe They say it is not bread but Paul saith and so manie times saith it is bread And of the wine Christ saide after he had giuen thankes and it was consecrate and after his Supper I wil not drinke of this fruit of the vine hēceforth vntil that day when I shall drinke it newe with you in my fathers kingdome The fruite of the vine is wine therfore the selfe same fruit of the vine the same wine in substaunce did abide still after consecration as before S. Augustine calleth this holy mystery Sacramentū panis vini The sacrament of bread wine Iustinus Martyr saieth Diaconi distribuunt vnicuique praesentium de pane in quo gratiae actae sunt de vino aqua ad eos qui non sunt praesentes deferunt The Deacons deuide vnto euery one of them that are present part of that bread ouer which thankes were giuen and they carry of the wine and water to such as are not present Againe he saith Alimento humido sicco admonemur quae propter nos Deus dei filius perpessus sit By drie moyst food whereby he meaneth the sacrament wee are taught what things God the Sonne of God hath suffred for vs. What meāt he by dry food but bread or by moist food but wine It can not be avoided but that he thought y ◠bread wine remaine after the consecration He liued 1400 yeres since And before him Ignatius Vnus panis omnibus fractus It is one bread which is brokē for al. So Iraen who also liued 1400. yeeres since saith Eum calicem qui est creatura c. He made y t cup which is a creature his body by which he increaseth our bodies Therfore when the cup of mixture the bread whiche is broken receiueth the worde it is made the sacramēt of the body blood of Christ by which the substance of our flesh is increased nourished Hee saith after consecration it is a creature and suche a creature as nourisheth the substance of our flesh Origen who liued wel nigh 1400 yeres since saith Ille cibus qui sanctificatur per verbum Dei perque obsecrationem iuxta id quod habet materile in ventrem abit in secessum eijcitur The meate which is sanctified by the worde of God by praier as touching the materiall substance therof goeth into the belly and is cast out into the priuy Certainly vnles bread in the substance and nature of bread did remaine in the sacrament these words were too horrible to be spoken Dionisius saith Pontifex opertum panem aperit in frusta concidit The Bishop vncouereth the bread that was couered cutteth it in pieces He noteth that the loafe of the communion was of some bignesse and that the minister after consecration deuided it and gaue to euery man a portion S. Cipriā writeth Dedit Dominus noster in mēsa in qua vltimum cū apostolis participauit cōuiuium c. Our Lord at the table whereat he receiued his last Supper with his Disciples with his own hands gaue not his very body very blood really but bread wine but vpō the crosse he gaue his own body by y ◠hands of the souldiers to be wounded He maketh a difference betweene that which Christ gaue vppon the crosse that which he gaue at the table At the table he gaue breade and wine vppon the crosse hee gaue his body and blood Againe he calleth the bread after consecration Panem ex multorū granorum adunatione cōgestum Bread made not of formes and accidents but of the substance and moulding of many cornes Ambrose saith Quanto magis operatorius est sermo Dei vt sint quae erant in aliud cōmutentur How much more effectual is the worde of God that the bread and wine may be in substance and nature the same that they were before and yet bee changed into another thing They are changed into a Sacrament which they were not before and remaine bread and wine which they were before Chrisostome saith In similitudinē corporis sanguinis Christi panē vinum secundum ordinem Melchisedec nobis ostendit in sacramēto He shewed vs in a Sacramēt bread wine after the order of Melchisedec to bee the likenes of the body and blood of Christ What should I strande to trouble you with the rest As these say so say the other that the thinges which are seene in the sacrament are bread and wine But say they it is called bread because it was bread or because it hath a likenes of bread A pretie shift but it wil not helpe For S. Augustine saith Quod videtis panis est calix quod vobis etiam oculi renuntiant The thing that you see is the bread and the cup which thing your eyes do testify Gelasius saith Non desinit esse substantia panis vel natura vini
damnation In this case God so loued y â— world that he gaue his onely begotten Sonne y â— whosoeuer beleeueth in him shoulde not perishe but haue life euerlasting And as Saint Paule sayeth God sent his owne Sonne in the similitude of sinful flesh and by sinne coâ—â—emned sinne in the fleshe There was no other thing in He auen or earth which woulde be taken for our ransome Therefore was the Sonne of GOD brought before the Iudge and arraigned as a Theefe and condemned and scourged and put to death his side was opened with a speare and the bloode flowed out and he sayde It is finished that is to say the price for man is nowe payed Thus beeing in the fourme of God hee thought it no robberie to bee equall with God but he made himselfe of no reputation tooke on him the fourme of a seruaunt and was made like vnto men was founde in shape as a man He humbled himself and became obedient vnto the death euen the death of the Crosse Hee gaue his bodye to bee crucified and his blood to bee shedde for our sakes There was no other sacrifice left for sinne woe worth the sinne of man that was the cause of the death of Christ What were the effects of his death What followed God hath highly exalted him and giueÌ„ him a name aboue euery name that at the name of Iesus should euery knee bowe and that euerie tongue should confesse that Iesus Christ is the Lord to the glory of God the Father God spake out of the heauens and saide This is my beloued sonne in whom I am well pleased Hee crowned him with glorie and honour hee hath not onely aduanced Christ but vs also together with him And made vs sitte together in heauenly places in Christ Iesus Hee hath made vs like to the Image of his sonne Thus hath hee made vs an acceptable people and hath renewed the face of the earth so y â— nowe hee saith not as he did to Adam thou art earth and shalt returne to earth but he saith Thou art heauen an immortall and vndefiled inheritance that fadeth not away is reserued in heauen for thee This is the effect and value of the death of Christ All these thinges are layde before vs in the holy Table if wee haue eyes to see and beholde them There may wee see the crucifiyng of his bodie and the shedding of his blood as it were in a glasse Therefore Christe sayeth doe this in remembraunce of mee in remembraunce of my benefite wrought for you in remembrance of your saluation purchased by me Saint Paul saith As often as ye shal eate this bread and drinke this cuppe ye shew the Lordes death til he come In this supper lieth a hiddeÌ„ mystery There is the horror of sinne there is y e death of our Lorde for our sinne represented howe he was wounded for our sinnes and tormented for our iniquities and ledde as a lambe to the slaughter There may we see the shame of the crosse the darkenesse ouer the worlde the earth to quake the stones to cleaue asunder the graues to open and the dead to rise These thinges may we see in the Supper this is the meaning of these holy mysteries Therefore let euery one examine him selfe and search and weigh his owne hearte whether he be the childe of GOD and a member of the bodie of Christe and so let him eate of this bread and drinke of this cuppe The sacrament of the Lordes Supper is a holie foode the seale of our Faith the assuraunce of Gods promises and a couenant betweene God and man He that doeth vn worthely thrust himselfe to this table eateth and drinketh his owne damnation When a sicke man of a weake and feeble stomacke sitteth downe to eate with them that are whole whatsoeuer he eateth or drinketh it doth increase his sicknesse To them that perish the worde of God is a sauour of death vnto death Who so disagreeth from Christ neither eateth his bread nor drinketh his blood as saith S. Augustine If any of vs come to the Sacrament of the bodie of Christ and yet make our selues the members of the Diuell wee treade Christe vnder our feete we regarde not his body crucified nor his blood shed for vs we regard not the price of our saluation wee are guiltie of his death we betraie the innocent blood we are fallen from grace and Christ hath died in vaine for vs. Let vs remember Christ was forsaken scorned buffeted crucified and left vpon the crosse he was a worme and no man a reproch among men Nature it selfe yearned and yelded at the sight hereof The whole lande grewe darke the earth did quake the sunne lost his light the powers of heauen were moued the rockes were clouen the vaile of the temple rent the thiefe repented said Lorde remember me when thou coÌ„mest into thy kingdome the centurion glorified God and said of a suretie this man was iust Where is the power of Christs death now Where is the force and power of his word By these meanes he speaketh to thee and calleth saying Beholde O man thus haue I sought thee these things I suffer for thy sake that thou shouldest eate my flesh and drinke my blood be made one with me that thou mightest come into mee and I into thee I haue made thee a member of my bodie bone of my bones and flesh of my flesh Thou that wallowest in thy sinnes thou Sodoma and Gomorrah thou childe of destruction which hast reioysed in my shame and arte not moued with the paines which I haue suffered what might I do for thy sake to saue thee that I haue not done What might I suffer and haue not endured it O be a partener of my death that thou matest haue part in my resurrection Let vs die with Christ let vs bee crucified vnto the worlde Let vs bee holy Egles and scare aboue Let vs goe vp into the great parlar and receiue of our Lorde the cup of the newe testament There let vs beholde the bodie that was crucified for vs the blood which was shead for vs. There let vs say this is the raunsom of the world this was once offered hath made perfect for euer al them that beleue this entered once into the holy place and obtained euerlasting redemption for vs this standeth alwaies in the presence of God maketh intercession for vs this is the Lambe of God that taketh away the sinnes of the world by this bodie I am now no more earth ashes by this I am now not a bondman but made free This bodie hath broken the gates of hell hath opened heauen In this are all the treasures of Gods mercie by this the prince of darkenes is cast foorth in this bodie shall he come againe to iudge the quicke and the dead Let no vncleane or filthie person no adulterer no vsurer no cruel extortioner or deuourer of Gods people offer him selfe to
to y t original as the vse is in trying of mesures where in tryal whether is true or fals ye haue euermore recourse to the standard For if ther be any falt whatsoeuer it be the standerd wil bewray it This order Christ himselfe vsed with the priests Pharises saying Domus mea domus orationis vocabitur My house shall bee caled the house of praier But you haue gone froÌ„ the paterne or original you haue made it a harbour for theeues And whereas the contention stoode vpon diuorse Christ called them to y e first original A principio non fuit sic From the beginning it was not so they twayne shall be one flesh And S. Paul when the holy mysterie of the Lordes Supper was abused called theÌ„ home to the first institutioÌ„ I haue receiued of the Lorde that which I also haue deliuered vnto you By this standerde Christ reproued the Sadduces Erratis nescientes Scripturas You erre not knowing the Scriptures And by the same hee confuted the Deuil when hee came to tempt him Soriptum est It is written This standerd shall bee able to warrant vs if we can saye truely Scriptum est For as the learned father Irenaeus sayth Scriptura est basis fundamentum fidei nostrae The Scripture is the pillar foundation of our faith It is rashnesse to beleeue without the warrant or direction of the Scriptures It is not deuotion nor catholique faithe but foolish rashnesse Now howe many wayes and in howe many poyntes the Church of late dayes hath dissented from the Churche of Christe and of the Apostles which no doubt was the Catholique Church it were almost an infinite worke to recken vp For they disagree in so many things y t in maner they agree in nothinge Notwithstanding I wil lay out one or two things before you and by them your wisedomes shall ghesse the rest Christ gaue the Sacrament of his body and blood to bee frequented in the Congregation that all shoulde bee partakers thereof in remembrance of his death and sayde Hoc facite in meam commemorationem Do yee this in remembrance of mee Thus Christ hymself ordayned and commanded thus the Apostles and the catholique fathers in the primatiue Church vsed it and there can no commandement nor example be shewed forth to the contrary Yet our later fathers agaynst Christ agaynst the Apostles against the primitiue church haue thought it sufficient that one priest alone should communicate for all the rest Christ deliuered the holy Communion vnder both kindes and so was it vsed in the Primitiue Church and in the times of the doctors Chrysostome Ambrose Gregorie Augustine and Hierome But our fathers in the Councill holden at Constance of late yeares haue gone from the originall and haue decreed against Christ himselfe against his Apostles and Doctours that to minister the Communion to a lay man vnder both kinds is an open heresie Alas good brethren I beseeche you consider by the way in what state was the Church of Christe then when Christes owne institution and the Apostles doctrine was called heresie Christ his Apostles the catholque fathers vsed their praiers in a common tongue that the people might perceiue what was saide in the Church say Amen But how neere our later fathers come to that originall it needeth no rehearsal For you haue heard it taught you as a necessary doctrine that your prayers should be in the Latine tongue although you did not vnderstand what ye prayed for and that kinde of prayer hath bene called deuotion God left order to his Church Non facies tibi sculptile thou shalt not make thee any graueÌ„ image From Christs time for the space of 500 yeres there was no allowance of images in the Catholique Church but our later fathers caÌ„not take it for a Church vnlesse it be decked set about with images The Apostles were maried as Ignatius and Ambrose witnes so were others y e ministers of the Church after them as it is wel knowne for 1000. yeres after Christ To hold good this originall there haue bene certayne Canons set downe Si quis doâ—uerit sacerdotem sub obtentu religionis propriaÌ„ vxorem coÌ„temnere anathema sit If any man teach y t a priest for color of religioÌ„ should conteÌ„nâ— his wife let him be accursed And y e general couÌ„cel holden at GaÌ„gra as it is set downe also by Gratian If any put differeÌ„ce betwene the priest that is maryed by reson of his mariage that he should not offer for that cause coÌ„meth not to his offring he is accursed yet pope Hildebrand one of the later fathers decreed coÌ„manded that no man should heare such priests Masse that had a wife but caused their tenth to bee burnt their prayers blessings to be holden as curses and the sacrament which they had consecrate to be spit at and troden vnder mens feete You wyll saye These be but smal matters and may be borne withal for decencie and good order But you shal vnderstand that the canons of the Apostles and diuers of the first Bishops of Rome and other holy Fathers required that all such as were present at the ministration of the Communion shoulde also bee patakers of the Sacrament accounted worthy to be put out af the Church whosoeuer would not communicate with the Minister And Chrisostome calleth such a one impudent malepert Quisquis mysteriorum coÌ„sors nonest c. whosoeuer saith he doth not communicate standeth by he is shameles malepert CoÌ„munioÌ„ vnder one kinde is no smal matter but such a matter of such weight that Gelasius calleth it opeÌ„ sacrilege to minister y e sacrament in one kinde Common prayer in a straunge tongue is such a matter that it taketh away the very vse of coÌ„mon prayer For the people as Paul saith cannot say Amen nor be edified nor giue God thankes And the Emperour Iustinian in a law that he maketh touching the publike prayers of the Church saith thus we coÌ„mand al Bishops priests to minister the holy oblatioÌ„ the prayer at y e holy Baptism not vnder sileÌ„ce but with such voice as may bee hard of the faithful people to the intent that the harts of the hearers may be stirred vp to more deuotion c. And let the holy priests vnderstand that if thei neglect ani of these things they shal make answer therfore at the dreadful iudgment of the great God our sauiour Iesus Christ And yet neuerthelesse wee our selues vnderstanding the same wyll not passe it ouer nor leaue it vnpunished To haue images in the church of God is no smal matter It is forbidden by a general councel called EliberinuÌ„ Epiphanius a catholique father calleth it abhomination The violent inforcing of sole life is such a matter that S. Paul calleth it doctrinaÌ„ daemoniorum the doctrin of deuils And Daniel saith it is one of the marks of Antichrist Neither
certaine maner of speech and not otherwise the Sacrament of the bodie of Christ is the body of Christ the Sacrament of the blood of Christ is the blood of Christ so the sacrament of faith is faith Who hath ordeined the Sacramentes Not any Prelate not any Prince not any Angel or Archangel but onely God himselfe For he only hath authoritie to seale the charter in whose authoritie onely it is to graunt it And onely he giueth the pledge and confirmeth his grace to vs whiche giueth his grace into our heartes Chrisost sayth DiuinuÌ„ integrum non esset mysterium si quicquam ex te adderes The mystery were not of God nor perfect if thou shouldest put any thing to it In the daies of Noah when God determined to be mercifull vnto his people and neuer to drowne the whole worlde with water he said I haue set my bowe in the cloude and it shalbe for a signe of the couenant betweene me and the earth and when I shal couer the earth with a cloude and the bow shalbe seen in the cloude then wil I remember my couenaunt whiche is betweene me you and betweene euery liuing thing in flesh and there shalbe no more waters of a flood to destroy al flesh In like maner when God would witnes stablish to Abraham his seede after him the promise of his mercie he himselfe ordained a sacrament to confirm the same This is my couenaÌ„t which ye shal keep between me you thy seed after thee Let euery manchild among you be circuÌ„cised Thus God ordeined y t sacrament of circuÌ„cision This sacrameÌ„t was a seale of Gods promise to AbrahaÌ„ a seale of Abrahams faith obedience towardes God By this sacrament maÌ„ was bound to y t Lord by y t same sacrament God vouchsafed to binde himselfe to man But how is the sacrament formed of what parts is it made August saith Accedat verbuÌ„ ad elementuÌ„ fit sacramentuÌ„ Ioine y t word of Christs institutioÌ„ with the sensible creature therof is made a sacrameÌ„t Ioyue the word to the creature of water and thereof is made the sacrament of Baptisme take away the worde then what is the water other then water The worde of God the creature make a sacrament But why were sacraments ordeined he telleth you In nulluÌ„ nonceÌ„ religionis ceu veruÌ„ c. Men caÌ„not be gathered together to the profession of any religioÌ„ whether it be true or false vnlesse they be bound inthe felowship of visible signes or sacrameÌ„ts The first cause why they were ordeined is that thereby one shoulde acknowledge another as felowes of one household members of one body So was al Israel reckoned the children of Abraham because of their circumcision al such as were vncircumcised were cut off from the people had no part in the common wealth of Israel because they were vncircumcised Euen as wee take them that are not baptised to be none of our brethren to be no children of God nor members of his Church because they will not take the Sacrament of Babtisme An other cause is to moue instruct and teach our dul and heauy hearts by sensible creatures that so our negligence in not heeding or marking the woorde of God spoken vnto vs might be amended For if any man haue the outward seale and haue not the faith thereof sealed within his heart it auayleth him not hee is but an hypocrite and dissembler So the circumcision of the foreskinne of the fleshe taught them to mortifie their fleshly affections and to cut off the thoughts and deuises of their wicked hearts Therefore said Stephen to the Iewes Ye stiffe-necked of vncircumcised hearts eares you haue alwaies resisted the holy Ghost So when in Baptisme our bodies are washed with water wee are taught that our soules are washed in the blood of Christ The outward washing or spriukling doth represent the spriukeling and washing which is wrought within vs the water doeth signifie the blood of Christ If we were nothing else but soule hee would giue vs his grace barely and alone without ioyning it to any creature as hee doeth to his Angels but seeing our spirite is drowned in our bodie and our fleshe doeth make our vnderstanding dul therefore we receiue his grace by sensible thinges Chrysost saith Aliter ego aliter incredulus disponitur Ille cuÌ„ c. I am otherwise affected theÌ„ is he which beleeueth not WheÌ„ he heareth of the water of Baptisme hee thinketh it is nothing els but water But I see not the creature onelie which mine eyes do see but also the cleansing of my soule by the holie Ghost He thinketh y t my body oneli is washed I beleue that my soule is therby made pure holy and withal I consider Christes burial his resurrectioÌ„ our sanctificatioÌ„ righteousnes redemption adoption our inheritance the kingdom of heauen the fulnes of the spirit For I iudge not of y e things I see by my bodily eyes but by the eyes of my minde When one that is vnlearned and can not reade looketh vpoÌ„ a booke be the booke neuer so true neuer so wel written yet because be knoweth not the letters and cannot reade hee looketh vpon it in vayne Hee may turne ouer all the leaues and looke vppon all and see nothing but another that can reade hath iudgement to vnderstaÌ„d coÌ„sidereth the whole story the doughâ—â—e deedes graue counsels discrete answeres examples promises threatnings the very drifte meaning of him that wrote it So do the faithful receiue the fruite comfort by the Sacraments which the wicked vngodlie neither consider nor receiue Thus do the sacraments leade vs instruct vs to behold the secrete and vnknowen mercies of God and to carry our selues to the obedience of his will And this is the other cause why sacraments were ordained Thirdely they are seales and confirmations of Gods promise S. Paul saith Abraham receiued the signe of circumcision as the seale of the righteousnes of the faith which he had when he was vncircuÌ„cised By these we stoy y â— mouth of heretikes For if they denie that our Lorde Iesus Christ was deliuered to death for our sinnes is risen again for our iustification we shew them our sacrameÌ„ts that they were ordeined to put vs in remembrance of Christ and that by the vse of them we shew the Lords death til he come We tell them these are proofes and signes that Christ suffered death for vs on the crosse As Chrisostome saith Laying out these mysteries we stoppe their mouthes What Are they nothing els but bare and naked signes God forbid They are the seales of God heauenly tokens and signes of the grace and righteousnes and mercie giuen and imputed to vs. Circumcision was not a bare signe That is not circuÌ„cision which is outward in the fleshe saith Paul but the circumcision of the heart
est Hoc non dicet nisi pariter caecus He y t is blind in his heart within seeth not Christ that is our bread And is he blessed No man wil say so vnlesse it be one as blinde as he Chrisost saith Where as the carkeis is there are Eagles The carkasse is y â— body of Christ in respect of his death But hee nameth Eagles to shewe that who so will approche to this bodie must mount aloft and haue no dealing with the earth nor bee drawen and creepe downward but must euermore flee vp and behold the Sunne of iustice haue the eye of his minde quicke and sharpe For this is a table of eagles that flie on high not of iaies that creepe beneath So saith Saint Hierome Let vs goe vp with the Lorde in to heauen into that great parlar spread and cleane and let vs receiue of him aboue the cuppe of the new Testament He saith They that rise not vp by faith receiue not the cuppe of Christ So saith Hillary The bread that came downe from heauen is not receiued but of him that hath our Lord and is the member of Christ This is the vndoubted meaning of the olde fathers that the wicked are not partakers of the passion of Christ because they lacke faith whereby onely Christ is receiued of vs. As Augustine saith How shal I holde Christ beeinge absent how shal I thruste my hande vp into heauen that I may holde him sitting there Sende vp thy faith and thou holdest him By this meanes we draw nigh to Christ we hyde our selues in his woundes wee sucke at his breast we feede of his bodie and comfortablye lay vp in our mynde that his flesh was crucified and wounded for our sakes Nowe let vs examine what difference is betweene the body of Christ and the sacrament of the bodie It behoueth vs to take eche part aright as it is least we be deceiued and take one for another Origen saith Simpliciores nescientes distinguere c. Simple meÌ„ not being able to discerne what thinges in the Scriptures ought to be applyed to the outwarde man and what to the inner beinge deceiued by the likenesse of woords haue turned them selues to a sorte of peeuishe fables and vaine fantasies Therefore sayeth Chrysostome Magnum crede mihi bonum est scire quid sit creatura quid sit Creator c. Beleeue me it is a great matter to vnderstande what is the creature and what is God the Creator what are the workes and what is the workman The difference heerein is this A Sacrament is a figure or token the bodye of Christ is figured or tokened The Sacrament bread is bread it is not the bodie of Christ The bodie of Christ is flesh it is no bread The bread is beneath the bodie is aboue The bread is on the table the bodie is in heauen The bread is in the mouth the bodie in the heart The bread feedeth the outward man the bodie feedeth the inwarde man The bread feedeth the bodie the body feedeth the soule The bread shall come to nothing the bodie is immortall and shall not perish The bread is vile the bodie of Christ glorious Such a difference is there betweene the bread whiche is a Sacrament of the bodie and the bodye of Christ it selfe The Sacrament is eaten as well of the wicked as of the faithfull the bodie is onely eaten of the faithfull The Sacrament may bee eaten vnto iudgement the body can not bee eaten but vnto saluation Without the Sacrament we may be saued but without the bodie of Christ wee haue no saluation wee can not bee saued As Saynt Augustine saith Quinon sumit carnem Christi non habet vitam qui eam sumit habet vitam eam vtique aeternam Hee that receiueth not the fleshe of Christ hath not life he that receiueth the same hath life and that for euer Such a difference maketh Epiphanius Hoc est rotundae figurae insensibile quantum ad potentiam c. This thing that is the sacrament is of a rounde forme for it was a great thick round cake and touching any power that is in it vtterly voyde of sense But wee knowe that our Lord is whole sense whole sensible whole God whole mouing Again S. August saith for the difference of them The Sacrament of Christs bodâ— is receiued of some vnto life of some vnto destruction but the thing it selfe that is the flesh of Christ wherof this is a Sacrament is receiued of all men vnto life and of no man to destruction whosoeuer shall be partaker of it Of the difference which is betweene a figure of any thing and the thing it self Chrysost saith Audisti fuisse figuram ne ergo mirare neque omnia require in typo Neque enim typus esset si omnia quae veritati accidunt haberentur Yee haue heard that it was a figure therefore maruell not being a figure require not al thinges to agree for otherwise it were no figure These and such like reasons no doubte mooued the godly Father to say as wee haue learned to say Aliud est Sacramentum aliud res sacrameÌ„ti The Sacrament is one thing the matter of the Sacrament which is Christes verye body is another thing And therfore he saieth Honorem tanquaÌ„ religiosa habere possunt stuporem taÌ„quam mira noÌ„ possuÌ„t These things speaking of the sacrament of Christes body maye haue honour as things appointed to religion but wonder as things maruellous they can not haue Thus are wee taught by the Catholique Learned Fathers to put a difference betweene the Sacrament and the body of Christe and that the one of them is not really lapped vp or shut within the other that the one as Epiphanâ—us saith is vtterly voyde of sense the other whole sense and whole sensible that the one is receiued 〈◊〉 destruction vnto some as Saint Augustine â—aith the other is receiued of all men vnto life That the one is a figure as Chrysostome sayth the other a trueth It remayneth that wee consider howe wee ought to prepare our heartes and with what faith and reuerence wee shoulde resorte to these holy mysteries Wee may not come as we vse to doe to our vsuall meates For here in a mystery and Sacrament of bread is set before vs the bodie of Christe our Sauiour and his blood in the Sacrament of Wine Wee see one thing wee must conceiue another thing Therefore we must in such manner be affected as if we were present to beholde his death vpon the crosse and the sheading of his blood for our sinnes Let vs set before our eyes that dreadfull tragedie and the causes and effectes of his death that so our heartes may bee the rather mooued to yeelde that allegeance obedience and reuerence which is due Wee were the children of wrath the enemies of God shut vp vnder sinne and the heires of euerlasting