of purpose not onely to keepe still fresh in our remembrance his precious death with all the fruites thereof both generally and particularly but also without all doubt to offer to deliuer and to feale the doliuery to as many as rightly as they should receiue the same a most certaine vnion and communion with whole and full Christ himselfe And to teach vs plainly so much Paule saith 1. Cor. 10.16 The cup of blessing which we blesse is it not the communion of the blood of Christ the breade which we breake is it not the communion of the bodie of Christ As certainely therefore as by bodily eating and drinking in that sacrament or elsewhere the eater and drinker of bread and wine makes himselfe partaker of all the force and goodnesse therein by making themselues first his owne to the chearing and strengthening of this life in the bodie so by such eating and drinking of the bodie broken and blood shed for him of Christ which are the thinges in this sacrament signified and offered vnto him as is fit to make such foode his owne by as verily the worthy and right receiuer in soule feedeth vpon and is nourished to eternall life with the broken bodie and bloodshed of Christ Iesus And to assure al such of this by Christ the bread is faid to be his body broken and the wine his blood shed for the remission of their fins and both so termed and called by his ordinance broken and powred forth are particularly to be giuen to euery such communicant and they are likewise to receiue them and therefore doubtlesse thereby taught not only by that which they see and he are in the administration herof with thankfull and penitent hearts to remember his death and sonowe therein his bodie was broken and his blood shed and seuered from his body and that therefore these so handled are the heauenly and spirituall foode prepared for the maintenance of their spirituall life before God but also by that which further is deliuered and they receiue that they are to assure themselues euerie one in particular that Christ died for them and therefore shall nourish and feede them to eternall life by vniting himselfe most certainely vnto them to that ende and purpose Further yet to teach vs that this moste certaine and reall vnion with Christe is for the whole Church and for the saluation thereof most necessary those other metaphors also serue whereby be is compated to the heade and husband of the Church as of his bodie and wife Ephes 1.12 Cap. 5.32 or to the vine stocke whereinto his heauenly father engrasteth all those branches that euer shall being forth much fruite that he may be glorified Io. 15.5.6.7.8 For hereby we are taught that as it is with these heade husband and stocke in respect of the bodie wife and branches so is it betwixt Christ and all those that shall be saued As therefore vnlesse the head really growe and be vnited to the bodie yea though there can but a haire goe betwixt the one and the other the bodie can haue no life from the head and as mariage beeing consummate it maketh them that were strangers before one bodie one flesh yea one selfe fame Ephes 5.28.29 and that otherwise vnperfected it hath no such effect and lastly as it is not inough for the braunches to touch the vine stocke yea nothing to haue life from thence vnlesse they so growe therin that it and they be as it were one euen so is it in this case betwixt Christ and all those that would be saued by him And therefore to expresse as much Paule saith That such as are his they are members of his body of his flesh and of his bones Ephe. 5.30 yea 1. Cor. 1.13 he maketh the Church and Christ but as one perfect man whereof Christ is the heade and the Church his bodie in so much as Ephes 1.23 he calleth the Church his fulnesse to shew that such loue there is betwixt Christ and his Church and that there is also such a perfect vnion betwixt them that though he be he that filleth all thinges and is the perfection thereof that he accounteth himselfe as a heade without a bodie without the true vnion and connexion of the Church with him And therfore Iohn 17.23 he was an earnest suter vnto his father that he might be in his as he his father was in him that so they might be made perfect in one and heerein he knew he was so heard that he accounteth the affliction of any sound member of his Church as the persecution of his owne self and therefore when Saule persecuted such he said vnto him Saul Saul why persecutest thou mee Act. 6.4 And yet better to assure them thereof he also reckoneth his owne ioyes to be theirs as well as their sorrowes to be his that will open vnto him and be his and therefore to encourage such so to doe and bee he said vnto them Reue. 3.22 that to such he would giue to sit with him vpon his throne and that he woulde sup with them and that they likewise should sup with him The cuidence of this doctrine beeing most strong and apparant as you he are and the papistes themselues not seeming to doubt thereof at all but that theiudgements of God are vnsearchable and that they haue deserued for their wilfull seeking to darken the light of the gospel will they nill they shining amongst them to be made drunke and so quite to be caried away in the most just iudgement of God by a strong dilusion of the enchanted cup ful of formications profered vnto them vged vpon them by the garish whore of Babilon it is a wonder that withal they are not enforced to see to perceiue the most of the absurdities heresies they hold tou ching the article of iustificatiō saluation For how can it otherwise bee but that they that are thus vnited to Christ he to them must needs most certenly as it were sensi bly vnderstād it so to bee by the wonderful alteration that therupon thorowout both in body soule wil grow in thē by the inseparable graces of the spirit alwaies accōpanying his vnion with his And therfore in him there being also as alwaies there is full and certain remission of sins prepared for al them that be so nilie his he neuer going without his perfect righteousnes being as he is the very fountaine of al Gods fauours mercies towards man how is it possible that he should be a mans owne he know it also but that he may and must without any wauering or doubting thereof fully and firmly be assured that his sins are forgiuen him that his righteousnes is his that therfore he may haue a most speciall assurance and confidence of the mercy of God to his most perfect faluation For these graces and fauours of God are neuer seuered frō the person of Christ therfore wheras he is once really truely
of their owne nature but as they are by his institution sacred signes simbols representations similitudes pledges and seales of those thinges whose names they beare And therefore we call vpon you most earnestly whensoeuer you receiue in the feare of God reuerently so to take them and so by marking what is said of them and done with them to take occasion first to call effectually to your remembrance how Christs body was broken with sorrowes and tormentes and his pretious blood shed and seuered in his passion from his body to satisfie the iustice of God his heauenly father for mans sinnes yea euen for euery one of your sinnes and therefore withall heartily to sorrowe for your sinnes that put him to al these paines and yet vnsainedlie also with thankefull heartes to reioyce that he woulde take such paines for them that were so vnworthy thereof Which you are notably occasioned to doe when in the administration of this Sacrament you first see the bread broken and the wine powred forth and both particularly offered vnto euerie one of you seuered and apart the one after the other yet bearing the names of his bodie broken and bloode shed for you Secondly knowing the natures of bread and wine as you doe and to what vse they setue touching this life they bearing heere the names of the bodie broken and blood shed of Christ as they doe we assure you that thereby most iustlie we are occasioned to beleue that in the bodie broken and blood shed of Christ both the breade and drinke that is all the foode that is necessary for the maintenance of our spirituall life for euer before God lieth and that therfore there it is only to be sought And in that these further thus called and vsed are giuen vnto euery one of you that come vnto the Lordes boarde and you take them thereby the Lord by vs his ministers particularly offers his bodie broken and his blood shedde vnto cuery one of you to feede and nourish you to euerlasting life and you by taking of them in outward shew answere both him and vs that you doe most firmly and stedfastly euery one of you particularly beleue that he will doe so indeede Wherefore in any case when you streach forth your hands and open your mouthes to take breade and wine thus called at our hands take Christes so calling of them to be a most follemne promise to his to assure you that if indeede then you beleeue that his body was once broken for you and his blood shedde for the remission of your sins as the story of his passion and this Sacrament which is a visible commemoration therof shewe that then vndoubtedly without all question you doe not nor cannot more ceratinly by those instrumentes of your bodies take the breade and wine feede thereof then by this faith of yours the very mouth of your soule in this case you feede vpon his broken bodie and bloode shedde But then I say once againe faile not but when your hands and mouthes are occupied about the taking feeding vpon the outward elements let this faith of yours which is in steede of both to your soule be feruently occupied in beleeuing that by the broken body bloodshed of Christ Iesus your saluation was is fully purchased These three vses thus made taken in the receite of this Sacrament in that you finde by experience knowe it to be most certaine that by the force ordinary worke of nature bread and wine receiued in disgested are conuerted to fit foode for our nature so there growes an vnion betwixt our nature and them so this Sacrament thus receiued is and ought to be vnto vs as a sealed couenant of Christ Iesus by the mightie working of his Spirite to assure vs that he will finde the means most certainlye to vnite himselfe vnto vs to nourish and to feed vs so with himselfe that in him we shall growe to be perfect men in his house And lastly as this Sacrament serues first to these ends so notably to strengthen our faith in Iesus Christ crucified so serues it also as a most notable meane outwardly both before God and men to make confession of the same our faith by to distinguish vs as by our recognisance from others that are not of that fayth to prouoke vs continually to offer vnto God the sacrifice of thankesgiuing for this most sweete sacrifice of his sonne heerein brought fresh still to our remembrance and so beleeued in and vpon and to be a bond of loue and vnitie amongest all the receiuers thereof For as Paule saith We that are many are one bread and one bodie because we are all partakers of one bread 1. Cor. 10.17 So that by the receite heereof as first our vnion and communion with Christ is sealed vnto vs so also is it the seale and bond of the communion that the Saintes of God haue amongst themselues Wherefore as it straitely bindeth vs hauing receiued it vnlesse we would haue it appeare that we receiued it vnworthily afterwardes to liue as they that liue in and by Christ so it bindeth vs also all that receiue as members knit together in one bodie vnder one head to liue together in perfect peace and vnity Worthilie therefore all these thinges considered may we say of it as Augustine did in his time O Sacramentum pietatis ô signum vnitatis ô vinculum charitatis that is O Sacrament of pietie O signe of vnitie O bond of charitie tract 26. vpon Iohn Who should come vnto it how And if these thinges were well remembred as they ought neyther should ministers as they doe in most places without any due preparation of their people before admit them tag and rag one and other to this sacred table neyther would the people so rudely ignorantly and prophanely presse thereunto for a fashion onely as to too commonly they doe For if at any time that commaundement of Christ binde vs ministers as doubtlesse it doth or else Christ woulde neuer haue giuen it vs Giue ye not that which is holie vnto dogges neyther cast ye your pearles before swine Math. 7.6 it most directly bindeth vs heere to doe what lyeth in vs to know that they be neyther dogges nor swine to whome we offer this blessed sacrament before we so doe For heerein we see Christ Iesus that is the true bread of life whose flesh is meate indeede and whose bloode is drinke indeede as he himselfe hath assured vs Iohn 6.35.51.55 is offered to the right commers thereunto therefore here that saying of Christ is most true it is not good to take the childrens breade and to cast it to whelpes Math 15.16 In the ould Testament the Lord hath set downe an expresse Lawe that none that were vncircumcised should be admitted to the eating of the Pasouer Exod. 12.48 Yea Numb 9.6 c. we reade that God by his expresse Oracle shewed Moses that they that were but ceremonially vncleane were
then to the vniting of Christes bare bodie and bloode and the right communicant togither For as he both in bodie and soule standeth neede of him to be his Sauiour so it is certaine as Christ both God and man perfecte God and perfecte man in one person is the head and husband of his Church and the redeemer and Sauiour thereof so here faith is to feed so vpon his body broken blood shed as that withall it must stedfastly conceiue and beleeue that it was is the body and blood of such an one as was and is both very God and man and yet but one person For thence it cōmeth that the things done for vs by his broken bodie and blood shed though in number and time wherein they were done they were finite are in the sight of the heauenly Father of infinite value and dignitie as once I said before to worke our perfect redemption and saluation that they were done by such a man that had not onely a perfect bodie and soule of a man and in them both was such an one as it became vs to haue that was seperate from sinners Heb. 7.27 but also was and remaineth for euer a true euerlasting God and therefore was able thus to dignifie the workes done for vs in his manhood And to this end it is most heauenly and diuinely noted Heb. 9. that the force that the offring that Christ made of himselfe vpon the crosse for vs to purge our consciences from dead workes to serue the liuing God commeth and riseth from hence that then by his eternall Spirit he offered himselfe without fault to God for vs. And though I am not ignorant that Chrisostome to very good purpose in his 46. Homilie vpon Iohn interpreting those wordes of Christ Iohn 6.63 It is the spirit that quickneth the flesh profiteth nothing the wordes that I speake vnto you are spirit and life notes that they were spoken by Christ not to disable his flesh altogether from being profitable because so to thinke is absurd but to warne vs that carnally we vnderstand not his wordes which by his interpretation there we doe if we take his wordes simplie as they sound thinke no otherwise of them for that as he saith all misteries are to be considered with inward eies that is spiritually yet I cannot but thinke with others also that in so saying Christ meante not onely to teach vs that his wordes were not grosly and camally to betaken that he had spoken of the eating of his flesh and drinking of his bloode as the Capernaits and such of his hearers that beleeued not then tooke them but spiritually as his beleeuing disciples who notwithstanding them taried with him when the other murmured or departed by occasion thereof but that therin he had this further meaning and purpose to shew them that if his flesh and blood were as they tooke them but the flesh and bloode of a man then they could not be indeed such foode for their soules as he had taught them to be but beeing as they were the flesh and blood of such an one as withall was a spirit and that an eternall creating Spirit euen very God thence they might be sure that they rightly fed on by faith and the spirite both could and would bring life Thus therefore we teach and exhort all men in the vse of this Sacrament to feede vpon the bodie broken and blood shed of our Christ and Sauiour And yet thus we speake with Christ and according to the phrase vsed in the institution therof because as by Christ God and man as by our onely mediatour we come to the Father so it hath pleased God in his word to reueale him vnto vs that by his manhood and the workes done therin we should grow on to faith in his Godhead vnited thereunto and so shining manifesting it selfe vnto vs therin Thus then I hope by this time euen by this plaine and short declaration onely of our faith and iudgement concerning the doctrine and nature of this Sacrament The conclusion of this our doctrine you may most clearely see and perceiue that we are wonderfully wronged and slandered and that so also are all the Churches of our profession by our aduersaries whiles to discredit vs withal they would make men belecue that we make it but a naked Supper of bread and wine and so seeke to feede our people therein but with bare signes and figures For you may see and heare that most plainely and earnestly we vrge our hearers therein to seeke to feed to their eternall saluation of Christ Iesus himselfe both God and man and so many other notable vses thereof as you heare we teach that euen in respect thereof all the names and titles that any sound antiquitie hath honoured this Sacrament withal may most iustly be giuen vnto it as it is ministred and vsed by vs. We finde it hath beene called the Supper of the Lord the Table of the Lord the Sacrament of his bodie and bloode the Eucharist a Sacrifice and Synaxis and vsually with vs it is called the Cōmuniō And which of these is it not with vs It is the supper of the Lord because as we teach at the last supper he instuted it and it is his Table because therin he feedeth his with himself it is the Sacrament of his body blood because to his it is a sacred meanes of the Lord to nourish strengthen and exercise their faith therein it is the Eucharist because thereby we are so directly forceably occasioned as we are to yeeld all heartie thankes vnto God for the death and passion of Christ lesus whereof it is so notable a memorial and a Sacrifice euen therfore also it may be tearmed also Synaxis it is because it is an excellent bond of our assemblies and meetings together to receiue it and lastly worthily we may and doe call it the Communion be cause it is a seale first of our communion with Christ and then of one of vs with an other in him And yet for all this though this most certainely be the generall doctrine held with one consent by all the Churches that professe the Gospell with vs except of a fewe peeuish and wilfull Lutherans our aduersaries nor these neither will not be satisfied but when we haue said and done what we can all is nothing with them that in this case we say or doe vnlesse we will with them by vertue of Christes wordes spoken by him in the institution heere of hold such a real presence of Christes bodie and blood in this Sacrament as that by the mouthes of all commers thereunto and receiuers thereof haue they true faith or no his verie bodie and blood really be taken in and sed vpon Which beeing a doctrine so directly contrarie to that which lutherto I haue taught you rouching our vnion and communion with Christ by faith and his spirit onely especially seeing also it is to be feared that a number
was ratified and so standeth by the shedding of that bloode to all beleeuers in him But indeed though they would seeme to be men that make wonderfull great conscience of the letter and wordes as though it were sacriledge to goe one iot from the sound thereof yet any man that lookes but with halfe an eye vpon either of their interpretations which they stand vpon to grounde their kinde of reall presence by shall soone perceiue that they are nothing the men they make shewe for For is it all one eyther to say together with this is my bodie and bloode or vnder the accidentes heereof is my bodie and blood and to say This is my bodie and bloode And yet thus when al is done Christes wordes must sounde or else neither will there or can there be either the Lutherans Consubstantiation or the popish Transubstantiation brought in therby to vphold their fond reall presence by Sure I am neyther any Dictionarie or Grammer in the worlde will allow them thus to expounde this worde Is. Were it not better for them with vs to retaine the word and also with vs so to expound it or vnderstand it as not onelie vsually alwaies it is in all other Sacramentall phrases but also commonly alwaies when it is placed betweene two thinges of so diuers natures as bread and wine and bodie and bloode be The rather yet to prouoke them so to doe let them but consider whether their newe found sense therof or this of ours vnderstanding it as placed for it signifieth representeth and sealeth vnto you my bodie broken and blood shed to be yours to eternall life stand better but with these wordes of Christ Doe this in remembrance of me Luke 22.19 1. Cor. 11.24 especially so taken as it is cleare Paule tooke them when thereof he inferreth 1. Cor. 11.26 as oft as ye shall eate this bread and drinke this cup ye shew the Lords death till he come For according to our doctrine by these words thus vnderstood Christ would teach vs that this Sacrament was instituted by him of purpose to keepe in our memories his death and passion and by the vse whereof wee might vntill his comming againe to iudgment professe and nourish our faith in his body then broken and blood shed for vs. Here is nothing sounding in the meane time towardes any corporall presence of his to the outward elements or mouthes of the receiuers whosoeuer but these words In remembrance of me and Till he come againe sounde plainly to the cotrarie For what need a thing to be done in remembrance of one bodily present or how can a thing with any good sence be said to be done but till one come that yet he being verily present in body is done We read Act. 1.11 that shortly after the institution of this Sacrament he visibly ascended into heauen the Apostles seing him so to doe with their eyes and there we read also that the Angels told them that even so likewise he shoulde come againe when he comes from thence reading also as we doe and haue alreadie noted once or twise that the heauens must containe him vntill the restitution of all things Act. 3.21 and that his comming from thence is plainely called his second cōming Heb. 9.28 how can we but thinke that Christ as well meant to forwarne vs of these fellowes that by their Consubstantiation or Transubstantiation say vnto vs lo heere is Christ with this piece of bread or vnder the accidents therof loe take him into thy verie mouth as of those that point vnto vs wrong Christes heere or there when he said if any should say vnto you speaking of such as should so doe after he had left the world was gone vnto his Father Loe heere is Christ or there is Christ beleeue him not And how is it possible that we should beleeue these places of Scripture to be true and hold stil them notwithstanding that Christ is really and in his full bodie present in euery communicants mouth May we thinke with Peter that the heauens doe and shall containe him still and that yet vpon this occasion he is alwaies thus heere And that beeing so how can it be that his comming from thence at the last daie shall be but his second comming or that it is true when he comes from thence he shall come visibly no such thing hauing euer beene seene heere I knowe they will say all these places are to be vnderstood of his visible body and that they speake of his inuisible bodie Yea but then we replie where euer learned they either in Scripture or in any ancient Father that euer he had any such inuisible bodie or howe can they euer make it sinke into any mans head that hath rightlie learned in the Scriptures to know Christes manhood that at one and selfe same time he shoulde haue a visible bodie and an inuisible yea one in the heauens to come inuisiblie againe when he pleaseth and yet the same both there and this heere also multiplied into so many inuisible bodies as there be receiuers mouthes If this be not with the olde rotten doting and long agoe condemned Marcion to make a meere phantasme of the bodie of Christ let any man iudge But once for all by this sworde of the Spirit to pierce this monstrous conceipt of theirs to the verie heart and so to leaue it for dead seeing they stande so much vpon the letter and wordes of the text I would haue them once againe to marke and remember that Saint Paule that saith therein That which he receiued of the Lord he deliuered hath vpon his credite told vs that the Lord speaking of the bread called it not simplie and nakedly his bodie but his bodie broken and they all agree in one that he called the other his blood shed If therefore they will sticke to the wordes of the text and yet haue a reall presence as they teach of his verie bodie and blood by vertue of the wordes thereof they see most plainely then it must be of his bodie broken and of his blood shed Vnlesse therefore nowe they can finde vs an inuisible bodie broken and blood inuisible shed of his for the mouth of euerie receiuer they neither say or doe any thing to the purpose according to the text But I hope they are not so farre gone but they know that it is now a thousand and fiue hundred yeares agoe and more since he had eyther his bodie broken or blood shed and that when they were so he died so that he dies no more as we reade Rom. 6.9 And therefore euen heereby the most simple may see that though they could shew that his bodie aliue or glorified could be inuisible infinite and so multipliable as their doctrine importes which yet they can neuer doe that yet all this were nothing to the reall presence of the bodie and blood of Christ in respect of that estate of his when the one was broken and the other shed for the
to be turned into the bodie and bloode of Christ and therefore to shune both these straites they cannot tell what to vnderstand by it and so are at their wittes end By that which they say and doc they yet are resolute that they coÌ„uey and bannish away the substances of bread and wine and leaue nothing but the bare accidents thereof vnder which they hold lustilie Christ to be flesh blood bone And therefore they sing merilie in their Hymne or Carrol vpon Corpus Christi day Sub diuersis speciebus signis tantùm non rebus latent res eximiae caro cibus sangnis potus manet homo Christus totus sub vtraque specie a sumente non concisus non confractus nec diuisus integer accipitur c. that is Vnder diuerse kinds signes onely and not thinges most excellent thinges lie hid flesh meate bloode drinke yea whole Christ abideth vnder eyther kinde of the taker not bruised not broken nor deuided but whole is he taken But for all this their sturre it should seeme yet that nowe they are perswaded they haue him rather by bannishing of bread and wine though they cannot tell eyther how whither or into what then by transubstantiation of breade and wine thereinto or of anything else Howsoeuer it were or bee that there should remaine nothing but the bare accidentes or out ward formes of bread and wine that is inough vtterly to ouerthrow the nature of the Sacrament For in Sacramentes alwaies there must bee an Analogie betwixt the signes and the thinges signified which cannot be betwixt bare accidents of bread and wine for that they alone feede not at all and the bodie and blood of Christ which are our foode to eternall life and therfore to abolish or abandon by what meanes soeuer bread wine is to destroy quite the nature of the Sacrament That the verie substances thereof remaine for all their prating when they haue vsed all their art the trickes therof they can both Scripture Fathers and reason make it most euident For in the wordes of the institution scanne and marke them wel who list it is most cleare that Christ tooke verie bread and wine and that he both gaue that which he tooke and that they tooke the same and no other though by his institution now chaunged in name vse and estimation as I haue said And therefore Paule retaineth the name of the bread and cup still euen when they come to be eaten and drunken vpon 1. Cor. 11.26 and Christ calles it the fruite of the vine tree and that after he had deliuered it and they had drunken therof Mar. 14.25 And in all other Sacramentes as we haue hearde though the like phrase of speach haue bene vsed yet alwaies haue they beene fulland forcible Sacramentes to offer to deliuer and to seale the deliuerie of the inwarde grace thereby intended to the right receiuers without any such abolishing or transubstantiating of the outwarde elements thereinto as is heere imagined And if Christ had had anie such purpose it had sure beene as easie a matter with him to haue vttered his minde in and by wordes sounding plainely that he ment to effect some such thing as by saying this is turned into my bodie or let this be transubstantiated thereinto or let the substance of this cease and in the romph thereof let my bodie come and bee as onely to haue saide affirmatiuelie that it was his bodie But hauing but saide so it is most certaine it was some certaine thing that he affirmed to be so for he would neuer call bare nothing or an indiuiduum vagum an vncertaine thing as Gardiner holds he ment by This his bodie And therefore wil they nil they by Christs words interpreted as they doe eyther we must haue Christes bodie which once was of the nature of the Virgin his Mother that so he might be that seede of the woman to treade downe the serpentes head and in whome all the nations of the world shoulde be blessed whensoeuer any of their priestes therby intend to consecrate as they speake made of a wafer againe or at least now growne to be such an one as that it can lie hid vnder the forme therof the substance of breade beeing gone to giue it romph But once againe I must tel them that the words of Christ are so farre from sounding any such thing as that if they should be taken litterally as they sound they rather shew that his bodie and blood were become bread wine or turned thereinto then the contrary For when Moses rod was turned into a serpent or when Lots wife was turned into a pillar of salt if one shoulde haue saide of the one that it was Moses rod or of the other that it was Lots wife woulde anie thereby haue vnderstoode that he mente that the scrpent was transubstantiated into the rod or the pillar of salt into Lots wife nay would not the verie sounde of the wordes most plainly lead any man rather to vnderstand that his meaning was to shew Moses rod was turned into the serpent and Lots wife into the pillar of salt Wherefore they haue not onely no ground in the Scriptures for this their opinion but not onely other scriptures but the verie words of the institution are directly against them And the ancient Fathers are plaine that though Christ called breade and wine his bodie broken and his blood shed that yet neyther by transubstantion nor anie way else the substances thereof are gone Theodoret both in his first Dialogue second also though most plainely as I haue noted alreadie he confesse that Christ honored bread and wine with the names of his bodie and blood most flatly saith that yet he changed not their natures but added grace to nature and that the mysticall signes after sanctification as he pleaseth to speake goe not from their nature figure or forme And Gelasius against Eutiches writeth directly that in the Eucharist the nature of bread and wine cease not Ambrose also as Gratian alledgeth him De consecr dist 2. cap. pâ—nis writing de sacramentis of the Sacraments noteth that in this Sacrament the word of Christ is so powerfull vt sint quae erant in aliud commutentur that they remaine that which they were before and yet are turned into another thing And if we would know in what sense and sort they are chaunged into another thing remaining also still the same that they were before the same Gratian a little before in the chapter quia corpus teacheth vs to learne that of our selues by the chaunge that we finde in our selues by regeneration and that out of Eusebius Emissenus which as he noteth and we all know is true not at all in respect of outward substance for that is the same in vs when we are regenerate that it was before but onelie of inward grace and qualitie which is that which I call heere in this Sacrament an alteration of the outward elementes in name