A REIOYNDER to Bristows Replie in defence of Allens scroll of Articles and Booke of Purgatorie Also the cauils of Nicholas Sander D. in Diuinitie about the Supper of our Lord and the Apologie of the Church of England touching the doctrine thereof CONFVTED BY WILLIAM FVLKE DOCTOR IN DIVINITIE AND Master of Pembroke Hall in Cambridge Seene and allowed AT LONDON Printed by H. Middleton for George Bishop ANNO. 1581. To the Christian Reader ALlen the Author of the Popish challenge as it is now confessed and of the Booke of Purgatorie as he alwayes acknowledged finding mine answere to both these treatises so well grounded vpon the authoritie of the holy Scriptures and testimonies of the most ancient writers that albeit he might quarell at many bie matters yet he was not able to auoyd the substance of mine arguments and answeres determined not to aduenture his credite in publishing any replie vnder his owne name and therefore turned ouer the businesse to one Bristowe whose impudence being approued in his Motiues and demaundes was thought more meete to take so desperate a cause in hand Bristowe himselfe on the otherside perceiuing that it was impossible for him to make any shewe of replie that might satisfie any meane witte if hee should followe me orderly and directly from point to point as I haue followed Allen durst not once vndertake that lawfull course of replying which I haue alwayes obserued in answering but by confounding of many diuers matters together hath sought to bring a great mist vpon the cause vnder which hee might rather hide then defende his master Allen and he himselfe like a pretie man nowe and then start out and giue a perilous blowe and so retyre into his cloude againe For this purpose it was not sufficient for him leauing all order of replying to take vpon him the confutation of two books of myne of most diuerse matters in one of his but that the confusion might bee greater and the light of trueth appeare much lesser he must defende two more of his owne So that hauing nowe iumbled together no lesse then sixe treatises in one two of Allens two of mine and two of his owne he thinketh himselfe so well armed with darkenes and confusion that if he cannot haue a conquest yet he may be sure to haue a starting hole to hide himselfe in And first he findeth great fault that his motiues and demaunds which most men for the great follie shewed in thē dispised were not first answered dreming that my books should neuer haue beene put in print but to make a shewe of answere to his motiues and demaunds But how vainely he gesseth mine answere printed to those wodden workes of his doth plainely discouer Of like vanitie and more impudence it is that hee affirmeth constantly that I was faigne to set foorth those bookes without priuiledge albeit I say the one was authorized distinguishing betweene priuiledge and authoritie wherein I know not what the peeuish quareller meaneth For this I am sure that both those bookes had such approbation and license to be printed as al bookes concerning religion ought to haue by the Queenes iniunctions which I call count a sufficient authorizing Concerning priuileging I suppose Bristowe cauelleth because he knoweth not what the name of a priuiledge signifieth for which I will remit him to some lawyer to learne But where I affirmed that my booke was authorised two yeares before it was imprinted he douteth whether he may beleeue my bare word because I write in the same We beleue that the Catholike Church hath no cheefe gouernour vpon earth but Christ vnto whom all power is giuen in heauen in earth But I pray thee Bristow what doth this hinder thee to beleeue me vpon my bare word Thou demandest a question in the margent What if the Church were in England onely or one were King of all Countries sometime where it is I might according to Salomons aduise answere thee according to thy folly deferre my resolution vntill either the Church be in England only or that one were King of all Countries where it is But lest thou shouldst thinke thy self wise in thy folish question I answere that if either of both those cases should come to passe which are both impossible Christ should stil reteine his office and power that he hath in heauen and earth and that one King of England or of many coūtries should haue no more authoritie ouer the Church then the Queene of England now hath ouer that portion of the Church that is in England or ouer all those portions that are in other her seuerall dominions But whereas Bristow saith my former booke commeth forth only by permissiō to make a shew of somewhat for a time if after it chaunce of some Papist to be dasht out of countenance then the shame to be no mans but onely Fulkes I wish the gentle reader to consider two thinges First that he will charge no man with the shame of mine errors if any he can proue but me onely as in deede there is no reason that any man should beare the blame of my folly but my selfe least of al the church of God Secōdly that by quarelling at the want of priuiledge and authorizing of my writinges he acknowledgeth this his owne booke of reply to lacke neither priuiledge nor authoritie so that if I not onely dash it out of countenaunce but also shewe it to be voyde of wisdome learning and trueth the shame shall not be priuate to Bristow alone but cōmon to all the popish faction beyond the sea on this side the same by whose cōmon consent it seemeth to be penned and set foorth Bristows reply is conteined in 13. Chapters to euery of which and to euery part of them as they are intitled by himselfe I will answere in order that they which liste to conferre my Reioynder with his Reply may see I seeke not by confusion to couer any falshood but by orderly proceeding to bring the trueth to light Faultes escaped The first number signifieth the page the last the number of the lines Page 14 line 9 for aid lege ende 15 36 Haeie l. Hovve 16 28 ap l. cap 24 l. 27 28 c read Apotactites Encratites c. 33 23 mortuis l. mortuos 35 31 con 30 l. con 3 37 1 birth l. death 38 24 Constantine l. Constans 41 3 l. Papias 43 17 the l. their 9 sute l. state 45 l. 21 read so I 46 14 ledging l. begging 55 31 erre but l. erre both 65 10 16 l. Peter and Peter 71 30 euer l. euen 76 2 l. 2 Tim 3 80 8 l. consent in the truth 101 17 disputing l. disprouing 109 24 restored l. restrained 137 35 reade sufficiently satisfied 138 33 course l. cause 148 31 l in the blisse 151 16 if l. of 152 29 true l. tree 156 2. vvhot l. vvhotter 25 l. infarced 158 10 l. in vvhich he 20 applied l. replied 174 26 l. peeces 175 Iam
kept 350. yeres past was no generall Councell of all that professe Christianity but only of the Papistes no more was any that followed at Constance Basil Trent nor yet that of Florence in which although there were some Grecians yet the councell of Basil was against it and many Orientall Churches that were neuer called to it neither was there any thing for transubstantiatioÌ„ or adoration therein agreed by the Grecians that were there For in the last session it is thus recorded Quibus quidem quatuor quaestionibus dissolutis summus pontifex petiit vt de diuina panis transmutatione quae quidem quarta quaestis fuiâ— in Synodo ageretur At Graeci dixerunt se sine totius orientalis Ecclesiae â—auctoritate quaestionem aliam tractare non posse cùm pro illa tantâ—m de spiritus sancti processione Synodus conuocata fuerit Which foure questions beeing dissolued the Pope desired that of the diuine transmutation of the bread which was the fourth matter in controuersie it might bee treated in the synode But the Grecians sayed that they without the authoritie of the whole Oriental Church coulde handle none other question seeing the synode was called together for that only question of the proceeding of the holy Ghost Fourthly although Berengarius was condemned by three Popish councels and by many learned preachers of his time thought to be an heretike yet seeing his doctrine is agreeable to the Scriptures and the iudgement of all the auncient Church for sixe hundred yeares and more after Christ and was also receiued by diuers learned preachers in his time the same being nowe taught in England is true doctrine and no heresie Wherefore none of the foure certeinties are certeine and true on Sanders side But he will examine vs what Gospell what Church what councels we haue First he saith we can bring no Gospel where it is writen This is the figure of my body Neither doe we affirme that it is onely a figure of his body nor denye that it is his body after a certeine manner as Augustine sayth And Sander will not deny but that it is a figure which were not true except it were proued out of the Gospell which speaking of the Cuppe sayth This is the newe Testament in my bloud And what Gospell doeth Sander bring saying This bread is turned into my body To the seconde demaunde I answere The primitiue Churche for sixe hundred yeares did beleeue of the presence of Christ in the sacrament as wee doe during which time as there was no controuersie so there needed no generall Councell to be gathered for confirming of that doctrine As there are many other articles agreed on both partes which were neuer decreed in generall Councels because there neuer was question about them But when the question did arise it was in the time of the prophecyed defection from Christ vnto Antichrist and the true Church was miserably oppressed and dispersed so that no generall Councell could bee gathered about it neither yet can by meanes of the ciuill dissention betweene Princes that professe Christ and the tyrannie of heathen Princes which holde many partes of the Church in miserable captiuitie and slauerie But the first sixe hundred yeares saith Sander make not for the Sacraments which is declared inuincibly by three meanes First diuerse fathers require vs instantly to beleeue these wordes This is my body c. although they seeme to bee against naturall reason and sense And yet no wise man will require vs to beleeue figuratiue wordes O shamelesse and senselesse heretike will not euery wise man require vs to beleeue all the figuratiue wordes of holy Scripture Are not these wordes true although they be contrarie to naturall reason sense The rocke was Christ I am the true vine I am the doore c and if these wordes are true are they not to be beleeued of vs in their true meaning euen so these wordes This is my body are true in their meaning and therefore credite is worthily required to be giuen vnto them The seconde reason is that the same fathers teache expressely that adoration of the body and blood in the mysteries which is a lowd lye vnderstanding it of popish adoration The third reason is because the fathers teache that we are made naturally and corporally one flesh with the flesh of Christ in the worthie receiuing of the blessed sacrament But this is false for they teach that the sacrament is an argument as a signe of our naturall and corporall coniunction with Christ which is by his incarnation for our coniunction by the sacrament is neither naturall nor corporall but spirituall vnto the body and bloud of Christ crucified for vs. Wherefore these reasons notwithstanding the sixe hundred yeres make still for vs. Yet can wee not assure our selues of the first sixe hundred yeres sayeth Sander by the writings of the fathers of those times because none of them goeth about to prooue that the body of Christ is not vnder that which the Priest blesseth c. or warned the people to beware of idolatrie or haue vsed such wordes as the Sacramentaries do now vse If Sander had not in him more impudencie then learning hee woulde not reason from authoritie negatiuely although his negatiues are not all true For some of the olde writers deny in expresse wordes the sacrament to be the very body of Christ Aug. in Psa. 98. Chrysost. in Math. That they warned not men to beware of idolatrie in worshipping the sacrament it argueth that none in their time did worship it seeing you Papistes confesse that idolatrie may bee committed in worshipping the Masse cake if it be not consecrated and therefore teach men to worship it with this condition when they see it if it be consecrated Such wordes as the fathers vsed in explication of the mysterie weâ— vse when we teache that it is a figure a token a representation a signification a similitude a symbole a type of the body and bloud of Christ and what wordes soeuer wee vse wee vtter none contrary to their meaning and teaching of the holy sacrament But saith Sander that they call the sacrament a figure or holy signe it hindereth not the reall presence because signes instituted by Christ haue reall trueth in euery sacrament Neither doe wee say the contrarie but that the reall trueth of Christes body is giuen vnto vs in the sacrament of the supper euen as the holy Ghost is giuen vs in the sacrament of baptisme and yet we deny the breade which is the signe to bee turned into the naturall bodye of Christ euen as we deny the water which is likewise the signe to be conuerted into the substance of the holy Ghost But the fathers saith Sander are not against the doctrine of the Papistes because no Papist findeth fault with them By the same reason he might proue that none of the Iurie which haue found a theefe guiltie did goe against him because the theefe challenged none of them And yet
vnanswered GOD BE PRAYSED The cauils of Nicholas Sander D. in Diuinitie about the Supper of our Lord and the Apologie of the Church of England touching the doctrine thereof confuted by W. Fulke Doctor in Diuinitie MAN HV what is this The figure Exod. 16. This is the breade which our Lorde hath giuen c. The prophecie Prouerb 9. Come eate my breade and drinke the wine which I haue mixed for you The promise Iohn 6. The breade which I will giue is my flesh for the life of the world The performance Matth. 26. Luke 22. He gaue saying take eate this is my bodie which is giuen for you The doctrine of the Apostles 1. Cor. 10. The breade which we breake is the communicating of the Lordes bodie The beliefe of the Church Hilar. lib. 8. de Trinit Both our Lord hath professed and we beleeue it to be flesh in deede The custome of Heretikes Tertul. de resur car The contrarie part raiseth vp trouble by pretence of figures THese notes and sentences D. S. hath set before his booke as the pith and martowe of all his treatise In which as he pleaseth him self not a litle so he sheweth nothing but his ignorance vanitie and falshood His ignorance in the interpretation of the Hebrue wordes Man Hu which doe signifie This is a readie meate prepared without mans labor as euen the author of the booke of Wisedome expoūdeth it Which Sāder readeth interrogatiuely folowing the errour of some olde writers which could put no difference betweene the Hebrue and the Chaldee tongs For Man in Hebrewe signifieth not what neither doth the Chaldee Paraphrase expound it so but Manna hu that is This is Manna that is to say a ready meate Againe he sheweth him selfe ignorant in the Apostles doctrine when he maketh Manna a figure of the sacrament which the Apostle plainely affirmeth to haue bene the same spirituall meate which the sacrament is to vs. 1. Cor. 10. His vanitie appeareth that when he can racke neuer a saying of the Prophetes to his purpose he dreameth of a prophecie in the Prouerbes of Salomon which booke was neuer accounted of wise men for propheticall but doctrinall and this pretended prophecie is an allegorical exhortation of wisdome to imbrace her doctrine and not a prophecie of Christ instituting his sacrament an inuiting of men in Salomons time and all times to studie wisedome and not a foreshewing of a supper to be ordained by Christ in time to come In the words which he alledgeth for the promise of the sacrament is discouered a manifest falsification of the text of Scripture to peruert the meaning of Christe which is of his passion vnto the institution of the sacrament thereof For the wordes of our Sauiour Christ Ioh. 6. 51. are these And the breade which I will giue is my flesh which I will giue for the life of the world These last words which I will giue Sander hath fraudulently omitted that this promise might seeme to be referred not vnto the passion of Christ in which he gaue his flesh for the life of the world but vnto the giuing of the sacrament of his flesh in his last supper In the title of performance he omitteth to shewe what Christ gaue when he saide This is my body that he might seeme to haue giuen nothing but his body whereas the Euangelistes teach that he brake and gaue the breade which he tooke affirming it to be his body The doctrine of the Apostles Sander doth not holde because he neither breaketh breade which he denieth to be in the sacrament nor acknowledgeth a communicating or participation of the Lordes body which he alloweth to be receiued of the reprobate which haue no communicating or partaking with Christ. So that he denieth the sacrament or outward signe to all men and giueth the heauenly matter or thing signified by the sacrament euen vnto wicked men The beleefe of the Church which Hilarie professeth Sander maintaineth not for Hilarie saith that we do truely eat the flesh of the body of Christ sub mysterio vnder a mysterie per hoc vnum erimus and by this we shal be one with him and the father which can not be vnderstoode of the Popish corporall receiuing Last of all he followeth the custome of heretikes which is to draw mens sayings inio a wrong meaning for Tertullian in the place by him alledged speaketh not of such heretikes as pretended a figure in the sacrament where none should be acknowledged but he him selfe by that the breade is a figure of the body of Christ proueth against Marcion the heretike that Christ had a true body ad Marc. lib. 4. To the body and blood of our Sauiour Iesus Christ vnder the formes of bread and wine all honor praise and thankes be giuen for euer I Can not tell whether I should complaine more of the vanitie or blasphemy of this dedicatorie Epistle the forme whereof being so newe and strange that the like was neuer heard of in the Church of Christ euery word almost containeth a great and grosse heresie For not content to make the sacrament the very naturall body and blood of Christ he maketh it the very essentiall deity it selfe For vnto whom is all honor and glory dewe but vnto God himselfe Againe seeing he ioineth not the persons of God the Father and of God the holy Ghost in participation of the praise by this forme of greeting he doth either exclude them or if he will comprehend them for that inseparable vnity which they haue with the godhead of Christ he bringeth forth an horrible monster of heresie that God the father and God the holy Ghost is with the body and bloud of Christ vnder the formes of breade and wine Much like the Sabellians and Patripassians which affirmed that God the father was borne of the virgine Marie and was crucified as well as God the Sonne Euen so Sander by this blasphemous and heretical epistle if he denie not honor glorie power and presence euery where vnto the Father and the holie Ghost yet comprehendeth them with GOD the Sonne and God the Sonne with his body and bloud vnder the formes of bread and wine For thus he writeth I adore thee my God and Lord really present vnder the formes of breade and wine To which also he saith And to whom should I referre the praise and thankes for it but vnto thee alone Or of whome should I craue the protection thereof but of thee seeing thou onely art a meete patron for the defence of any booke which only art alwaies present wheresoeuer and whensoeuer it shall be examined To the honour therefore of thy body and bloud I offer this poore mite c. By these wordes you see that Sander acknowledgeth no GOD nor Lorde but him that is really present vnder the formes of breade and wine except hee acknowledge more Gods and Lordes than one And consequently that either he acknowledgeth not God the Father and God
into That What say you Sander hath the Greeke article such strength alwayes If you say so you wil be thought to be a simple Grecian If only sometimes you must shewe better reason then you do why it hath such strength heere or els the Englishe translation is good inough For by the outwarde signe which is the partaking of one bread the Apostle proueth the spirituall coniunction of all the faithfull in one body and vseth not the name of bread siguratiuely for that which Christ calleth the bread of life c. And vnto this translation agreeth S. Ambrose in 1. Cor. 11. saying The gift that is offered perteyneth to al the people quia in vno pane omnes significantur per id quod enim vnum simus de vno pane nos omnes sumere oportet because in one bread they are all signified for in that we are one we ought to receiue all of one bread Of the same iudgment is Hierom vpon the very place saying Omnes quidem de vno pane de vno calice participamus We all partake of one bread of one cup. The like is Chrysost. all the old writers in a maner You see what shamelesse cauilling racking he vseth to make a shewe of corruption in the English Bible against which his malice is so great that he chargeth not the translators but the English Bible to haue turned to haue falsified to haue corrupted as though that if there were any iust fault to be founde in the translation the English Bible should beare the blame for it and be despised of all English men God be thanked that although it may not be denyed but some faultes haue and may escape the best translations yet the translators haue a cleere conscience from falsifying and corrupting and the faultes are not so great that any pernitious errour may be grounded on them nor so many by a thousand partes as are in that Latine translation which the Papistes admit as onely Catholike authenticall CAP. III. The state of the question betweene the Lutherans Zuinglians Caluiniâ—â—es Catholikes concerning the Sacrament of the altar This Chapter containeth no proofe of any thing but onely setteth downe the bare assertions of Sander vpon euery matter which if they be false it shall be as easy for me to deny as for him to affirme them referring the tryall of euery cause as he doth vnto the treatise folowing First it is false which he affirmeth that from the beginning of the Christian Church vnto the yere of our Lord 1517. All the Church both Greeke and Latine openly professed the carnall presence of Christes body and blood vnder the formes of bread and wine For the Greek church neuer receiued transubstantiation nor yet taught so grossely of the real presence as the Papists nor held the same opinion of consecration which the papists doe For after the wordes of Christ vttered in their liturgye they pray thus vnto God Fac panem quidem hunc honorabile corpus Christi tui quod autem in calice est honorabilem sang 〈…〉 Christi tui ea sancto tuo spiritu transmutante And make this breade the honorable body of thy Christe and that which is in the cuppe the honorable bloud of thy Christe thy holy spirite changing them This was obiected vnto them in the late Councell of Florence It is also false that he sayeth no man in open pulpet with the auctority or toleration of any spirituall pastor did preach the contrary for Wickleef whom he nameth a corner whisperer in open pulpet preached the same as his homilies remayning in writing are a playne testimonye as in Hom. 5. Sept. quad in 6. Ioan. Here it is needfull for men to wite that there ben two manner of meates ghostly and bodily but bodily is well knowne But nede were here to knowe how men should ghostlye eate Christ. For no man that hath witte dreadeth that Christ speaketh not here of bodily eating and drinking of his flesh and his blode For els no man should be saued for no man is an etene to seede him thus bodily of Christ and therefore it were to witte how men should ghostly feede them thus For Christ telleth in his words how men should eate him ghostly and to this wite saith Christ here that the wordes that he speaketh to them be spirite and life for such is witte of his wordes These wordes in their owne kinde ben such as were his other wordes but wite of these wordes there is spiritual and mannes life Also Christ saieth there soothly that each man that shall be saued shal bee fed of Christ thus But this may not be vnderstonden of fleshly food of Christs body And so it mote be vnderstonden algatys of gostly foode for of bodily foode of Christ may not two be fed together and so Christ speaketh of ghostly food by which many bee fed farre and neere Also the sermon of Aelsriâ— in the Saxon tongue apoynted to be sayed in all churches of England teacheth the same doctrine But I breake promise to stand in conâ—â—tation of so impudent lyes And where he sayth a beleeâ—e which had continued 600. yeares could not haue bene sodenly changed it is very true for the doctrine of Antichrist concerning the carnal presence was not come vnto full ripenes before the Councell of Laterane which was more then 600. yeres after the first age of 600. yeres And although the efficacy of error preuayled by Gods iust iudgment ouer a great part of the world yet had Christ alwayes his two witnesses to protest against it as Berengarius Scotus Waldo Henâ—icus de Gauduno Wickliefe c. which although they were condemned by Antichrist for heretikes yet seing they taught nothing but the ancient Catholike faith of the primitiue church grounded on gods worde their condemnation in an hundreth councels can be no preiudice to the trueth The meane that maketh present that blessed body sayeth Sander is transubstantiation which being made present thereby who can deny but that it is a sacrifice aboue all other external kindes of worshipping syth at the time of the consecration it is giuen for vs vnbloodily as the wordes of Christ sound Luke 22. which is geuen for you But seing S. Paule in exposition of the same wordes sayth which is broken for you who is either so ignorant or so blasphemous to deny that the giuing in S. Luke is to be referred vnto his death and bloudy sacrifice which was his only sacrifice of himself offered once for all Agayne when al the three Euangelists speaking of the sacrament of his bloud saye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is shed for many and for you sith at the time of the consecration it is shed for vs as well as his body is giuen for vs who is so shameles to saye that it is giuen for vs vnbloudily iny e sacrament Or if the word of shedding being of the preâ—â—nt temps or preterimperfect temps must be referred to the
Christ left vs not the best token of remembrance of his death because he is not seene with the print of his wounds But we must esteeme the best remembrance according to his wisedome that hath ordained it who in all respects no doubt hath appoinâ—ed the best that might be for confirmation of our saith Yet in Sanders example or any that hee can deuise a remembrance will alwayes differ from the thing remeÌ„bred as the scarie and the fighting are not all one so the remembrance of Christ crucified and Christ crucified himselfe are not all one Neither must Sander baffuâ— vs with the remembrance of an action onely for wee are to remember the person with his benifites in or for the remembrance of me saith Christ vntill he come saith Paul That a thing may be present which is not seene as to a blinde man Sander needed not to proue but that a thing may be both absent and present in the same substance visibly or inuisibly that is the matter which would require Sander to shewe his witte in giuing vs either a reason or an experience But the reall presence of Christ saith he causeth the people to come with due preparation and mortification which as Basil affirmeth is a peece of the remembrance whereas in eating and drinking breade and wine Christe is so remembred that sinnes be neither confessed nor amendement minded nor faith exercised nor charitie vsed as nowe a daies in England it is handled by meanes of the newe preachers What fruitfull remembrance of Christes death the popish doctrine doth worke wee lament to see the remanents yet in diuerse places where the people are not taught that spend their time as they were wont to doe in poperie when they had receiued their maker as they were taught to speake Contrariwise where true doctrine and good discipline haue preuailed enuie her selfe may see examples sufficient to confute the shamelesse slaunders of Sander As for the glorious monument of the Masse which Sander describeth to shewe what remembrance of Christ is made therein he doeth well to compare it to a sepulchre which hath outwardly goodly painting carning but inwardly is ful of rotten bones corruptioÌ„ As good a shewing as that and better too may be made vpon a stage with puppets For what doctrine is there in the masse for the comfort of an afflicted conscience but dumbe shewes and idle ceremonies in exposition whereof the popish doctors themselues cannot agree in which if there were any profitable doctrine it were hidde from the people as it were with the grauestone of an vnknowen tongue But that which of all other is worst what remembrance of Christes death and sacrifice call you that which sacrilegiously challengeth vnto it selfe that which is singular and proper to the death of Christ But Sander hauing once entred into the allegorie of a sepulchre cannot so lightlie leaue it but teacheth that Christ hauing ordained the sacrament for a sepulchre woulde not make it an hearse or sepulchre without his bodie lying therein To this I answere that sepulchres are to laye in deade carcases but Christ is risen from death and ascended into heauen hauing left his sacraments as monuments of him that was deade but nowe liueth eternally not as graues wherein his deade bodie still shoulde remaine But Chrysostome is charged to call Christes bodie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a carcase because it is present after the same rate as it was deade in the sepulchre not without life but without sensible mouing as Epiphanius hath noted I answere hee doth impudently charge Chrysostome to render that reason why hee calleth Christes bodie a carcase in 1. Corint Homil. 24. because hee is present without sensible moouing For there is no such thing in that homily although there bee some excessiue and hyperbolicall speaches as that Christ suffereth to bee broken in the Sacrament which was not broken on the crosse And euen as false it is that hee affirmeth of Epiphanius for hee saith not that Christ is without sensible moouing But speaking of the sacramentall bread Hoc â—st rotundae formae insensibile quantum ad potentiam Et voluit per gratiam dicere hoc meum est hoc hoc This thing is of rounde shape and insensible as concerning power And yet by grace he woulde say This is mine This and this Epiph. Ancor But there followeth a substantiall reason of the Martyrs which haue left their bodies behinde them for our comfort or else some thing equiualent as Manna â—n the tombe of Saint Iohn as the fable of Abdias sheweth Therefore Christ woulde not bee inferiour to them in leauing his bodie But Christ himselfe telleth vs that it is profitable for vs that hee departe from the worlde in his humanitie to prepare vs a place in heauen and to supplie his bodily presence most comfortablie with the presence of his holy spirite Ioan. 16. It is most comfortable therefore for vs that Christ hath carried his bodie into heauen and placed vs in heauen with him Ephe. 2. sending vnto vs his holy spirite with all profitable graces from heauen Origen is cited Homi. 13 in Leuitic Si respicias c. If thou looke to that remembrance whereof our Lorde saide Doe this in the remembrance of mee thou shalt finde that this is the onely remembrance which may make GOD mercifull to men Marke saith Sander this propitiatorie kinde of remembrance Naye marke the treacherie of Sander that cutting off a sentence by the middle applyeth the conclusion to the latter parte onely which of the author is meant of the whole matter together For Origen shewing the insufficiencie of the shewebreade to make propitiation thus writeth Sed si referantur haec ad mysterii magnitudinem inuenies commemorationem istam habere ingentis repropitiationis effectum Si redeâ—s ad illum panem qui de caelo descendit dat huic mundo vitam illum panem propositionis quem proposuit Deus propitiationem per fidem in sanguine eius si respicias ad illam commemorationem de qua dicit dominus Hoc facite in meam commemorationem inuenies quod ista est commemoratio sola quae propitium faciat hominibus deum But if these thinges namely the ceremonie of the shewe breade bee referred to the greatnesse of the mysterie thou shalt finde that this commemoration hath the effect of great reconciliation If thou returne to that breade which came downe from heauen and giueth life to this worlde I say that shewebread which God hath set forth to be propitiation through faith in his bloode and if thou looke vnto that commemoration of which our Lorde saith doe this for the remembrance of mee thou shalt finde that this is the onely commemoration that maketh God mercifull to men Nowe marke this propitiatory kinde of remembrance and you shall finde it to bee neither the masse nor the communion but the ceremonie of shewebreade noâ— barely considered but with faith applied vnto Christe whom it