the Cerinthians The Cup of blessinge which we blesse is it not the pertaking or felowship of Christes bloud And also saithe the Breade which wee break and meaneth at the Lords Lable Is it not the partaking or felowship of Christs body Now the partaking of Christes body and of his blood vnto the faithfull and godly is the partaking or felowship of life and immortalitie And againe of the bad and vngodly receiuers S. Paule as plainly saith thus He that eateth of this bread and drinketh of this cup vnworthily is gilty of the body and bloud of the Lord. Note O how necessary then it is if we loue life and would eschue deathe to trye and examine our selues before we eate of this bread and drink of this cup for els assuredly he that eateth and drinketh thereof vnworthilye eateth and drinketh his own damnation because he estéemeth not the Lords body that is he reuerenceth not the Lordes bodye with the honour that is due vnto him And that which was saide that with the receite of the holye Sacrament of the blessed body and bloud of Christe is receiued of every one good and bad either life or death it is not ment that they whiche are dead before God may heerby receiue life or the liuinge before God can heerby receiue death For as none is meete to receiue naturall food wherby the natural life is nourished except he be borne and liue before so no man can feed by the receit of this holy Sacrament of the food of eternall life except he be regenerated and borne of God before And on the other side no man heer receiueth damnation whiche is not dead before Thus hethertoo without al doubt God is my witnesse I saye so far as I doo knowe there is no controuersie amonge them that be learned in the Churche of England concerninge the matter of this Sacrament but al doo agree whether they be new or olde and to speak plain and as some of them doo odiously cal either other whether they be Protestantes Papists Pharisies or Gospellers And as all doo agree hithertoo in the aforesaid Doctrine so all doo deteste abborre and condemne the wicked heresie of the Messalonians which otherwise be called Eutichets which saide that the holy Sacrament can neither doo no good nor harme All do also condemne those wicked Anabaptistes which put no difference between the Lords Table and the Lords meat and their owne And because charity would that we should if it be possible and so far as we may with the sauegarde of good conscience and maintenance of the trueth agree with all men therfore me thinkes it is not charitablye doon to burthen any man either newe or olde as they call them further then such doo declare themselues to dissent from that we are perswaded to be trueth or pretend thertoo to be controuersies where as none such are in deed and so to multiply the debate the which the more it doth increase the further it doth depart from the vnitie that the true Christian should desire And again this is true that trueth nother needeth nor wil be What it is to lye The slaunderous lyes of the Papists maintained with lies It is also a true prouerb That it is euen sinne to lye vpon the Deuil For though by thy lye thou doost neuer so much speak against the Deuil yet in that thou liest in deed thou woorkest the Deuils woorke thou doost him seruice and takest the Deuils part Now whether then they doo godlye and charitablye which either by their Pen in Writing or by their Woordes in Preaching doo beare the simple people in hand that those which thus doo teach and beleue doo go about to make the holye Sacrament ordeined by Christe himselfe a thing no better then a peece of common Bread or that doo saye that such doo make the holye Sacrament of the blessed bodye and blood of Christe nothing els but a bare signe or a figure to represent Christe none otherwise then the Ivye bushe doth represent the Wine in a Tauern or as a vile person gorgiouslye apparalled maye represent a King or a Prince in a playe Alas let men leaue lying and speak trueth everye one not only to his neighbour but also of his neighboure for wee are members one of an other saith Saint Paule The controuersie no doubt which at this daye troubleth the Church wherin any mean learned man either olde or newe dooth stand in is not whether the holy Sacrament of the body and blood of Christe is no better then a peece of common breade or no or whether the Lords Table is no more to be regarded then the Table of any earthly man or no or whether it is but a bare signe or figure of Christe and nothing else or no. For all do graunt that S. Paules woordes doo require that the bread which we break is the partaking of the body of Christe and also doo graunte him that eateth of that bread or drinketh of that cup vnwoorthely to be gilty of the Lords death and to eate and drinke his owne damnation because be esteemeth not the Lords body All doo graunt that these woords of S. Paule when he saith If we eate it aduantageth vs nothing or if wee eate not wee want nothing therby are not spoken of the Lords Table but of other common meats Thus then betherto yet we all agree But now let vs see Wherin the controuerfie consisteth wherin the dissention doth stand The vnderstanding of it wherin it cheeflye standeth is a step to the true searching foorthe of the trueth For who can seeke well a remedye if he knowe not before the disease It is neither to be denied nor dissembled that in the matter of this Sacrament there be diuers poyntes wherin men counted to be learned cannot agree As whether there be any Transubstantiation of the bread or no any corporall and carnall presence of Christes substance or no. Whether adoration due only vnto God is to be doon vnto the Sacrament or no and whether Christes bodye be there offered in deed vnto the heauenly Father by the Preeste or no and whether the euill man receiueth the naturall body of Christe or no. Yet neuertheles as in a man diseased in diuers partes commonly the originall cause of such diuers diseases which is spred abroad in the body doo come from one cheefe member as from the stomacke or from the head euen so all fiue aforesaid doo chiefly hange vpon this one question which is What is the matter of the Sacrament whether is it the naturall substance of bread or the naturall substance of Christs owne body The trueth of this question truelye tried out and agreed vpon no doubt shall cease the controuersie in all the rest For if it be Christes owne natural body born of the Virgin then assuredlye seeing that all learned men in England so far as I knowe bothe newe and olde graunt there to be but one substance then I say they must needs
laste to cleere the matter he saith thus after the minde of one Lawyer Vel dic saith he Statuimus id est abrogamus that is Distine Ca. 4. Statuimus or expound we doo decree that is we abrogate or disanul Is not this a goodlye and woorthye glose who will not saye but he is woorthye in the lawe to be reteined of counsaile that can glose so well and finde in a matter of difficultie such fine shifts And yet this is the lawe or at least the glose of the lawe And therfore who can tell what perill a man may incurre to speak against it except he were a lawyer indeed whiche can keep him self out of the briers what winde soeuer blowe Hethertoo ye haue hearde thrée writers of the Gréeke Church not all what they doo saye for that were a labour too greate for to gather and too tedious for the Reader But one or two places of euery one the which how plain how ful and how cleere they be againste the errour of Transubstantiation I refer it to the iudgement of the indifferent Reader And now I wil likewise rehearse the sayings of other thrée old antient writers of the Latin Church and so make an end And first I wil begin with Tertullian whom Ciprian the holy martyr Tertullian so highly estéemed that whensoeuer he would haue his book he was wonte to saye Giue vs now the Maister This olde writer in his fourthe booke against Martian the heretike saith thus Iesus made the bread which he tooke and distributed to his disciples his body saying This is my body That is to say saith Tertullian a figure of my body In this place it is plaine that after Tertullians exposition Christe mente not by callinge the breade his bodye and the wine his blood that either the breade was the naturall bodye or the wine his natural blood but he called them his bodye and blood because he would institute them to be vnto vs Sacramentes that is holye tokens and signes of his bodye and of his blood that by them remembring and firmly belieuing the benefites procured to us by his body which was torne and crucified for vs and of his blood which was shed for vs vpon the crosse and so with thanks receiuing these holy Sacramentes according to Christes institution might by the same be spiritually nourished and fed to the increase of all godlines in vs heere in our pilgrimage and iourney wherein we walke vnto euerlasting life This was vndoubtedlye Christe our Sauiours mind and this is Tertullians exposition The wrangling that the Papists doo make to elude this sayinge Gardener to the 16. Obiection of Tertullian is so far out of frame that it euen werieth me to think on it Tertullian writeth heere say they as none hath deon hithertoo before him This saying is too too manifeste false for Origene Hilarye Ambrose Basill Grigorie Nazianzene Saint Augustine and other old authors likewise doo call the sacrament a figure of Christes bodye And where they say that Tertullian wrote this when he was in a heate of disputatione with an heretike coueting by all means to ouerthrow his aduersarye As who saye he would not take heed what he did say and specially what he would write in so high a matter so that he might haue the better hand of his aduersarye Is this credible to be true in any godly wise man How muche lesse then is it woorthye to be thought or credited in a man of so great a wit learning and excellency as Tertullian is worthily esteemed euer to haue been Likewise this author in his first booke againste the same heretike Martion writeth thus God did not reiect bread which is his creature for by it he hath made a representation of his body Now I praye you what is this to say that Christe hath made a representation by bread of his body but that Christ had instituted and ordeined bread to be a Sacrament for to represent unto vs his body Now whether the representatione of one thing by an other requireth the corporal presence of the thinge which is so represented or no euerye man that hath vnderstanding is able in this poynte the matter is so cleere of it selfe to be a sufficient iudge The second doctour and writer of the Latin Churche whose Augustine sayinges I promised to set foorth is S. Augustine of whose learning and estimation I neede not to speake For all the Church of Christe both hath and euer hath had him for a man of moste singuler learning witte and dilligence both in setting foorth the true doctrine of Christes religion and also in the defence of the same againste heretikes This author as he hath written moste plenteously in other matters of our faith so like wise in this argumente hee hath written at large in many of his woorkes so plainly against this errour of Transubstantiation that the Papists loue leaste to heare of him of all other writers partely for his authoritie and partely because he openeth the matter more fully then any other dooth Therfore I will rehearse more places of him then heertofore I haue doon of the other And first what can be more plaine then that which he writeth vpon the 89. Psalme speaking of the Sacrament of the Lords body and blood and rehearsinge as it were Christes woords to his Disciples after this manner It is not this bodye whiche ye doo see that ye shall eate nother shall ye drinke this blood which the Souldiers that crucifie me shall spill or shed I doo commend vnto you a misterye or a Sacrament which spiritually vnderstanded shall give you life Now if Christe had no more naturall and corporall bodies but that one which they then presently both heard and sawe nor other natural blood but that which was in the same body and the which the souldiers did afterward cruelly shed vpon the crosse and nother this bodye nor this bloode was by this declaration of S. Augustine either to be eaten or drunken but the misterie thereof spiritually to be vnderstanded then I conclude if this saying and exposition of S. Augustine be true that the mistery which the disciples should eate was not the naturall body of Christ but a mistery of the same spiritually to be understanded For as S. Augustine saithe in his 20. book Contra Faustum Ca. 21 Christes flesh and blood was in the olde Testament promised by similitudes and signes of their sacrifices and was exhibited indeed and in trueth vpon the crosse but the same is celebrated by a Sacrament of remembrance vpon the aulter And in his book De fide ad Petrum Ca. 19. he saithe that in these sacrifices meaning of the olde law it is siguratiuely signified what was then to be giuen but in this sacrifice it is euidentlye signified what is already giuen vnderstanding in the sacrifice vpon the aulter the remembrance and thanks giuing for the fleshe which he offered for vs and for the bloode which he shed for
Augustine that we eat Life and we drink Life with Emisene that we feel the Lord to be present in Grace with Athanasius that we receive Celestial Food that cometh from above the propriety of natural Communion with Hilary the nature of Flesh and Benediction which giveth life in Bread and Wine with Cyril and with the same Cyril the virtue of the very Flesh of Christ Life and Grace of his Body the property of the only begotten that is to say Life as he himself in plain words expounded it I confess also with Basil that we receive the mystical Advent and coming of Christ Grace and Virtue of his very Nature the Sacrament of his very Flesh with Ambrose the Body by Grace with Epiphanius Spiritual Flesh but not that which was crucified with Hierom Grace flowing into a Sacrifice and the Grace of the Spirit with Chrysostom Grace and invisible Verity Grace and Society of the Members of Christ's Body with Augustine Finally with Bertram who was the last of all these I confess that Christ's Body is in the Sacrament in this respect namely as he writeth Because there is in it the Spirit of Christ that is the power of the Word of God which not only feedeth the Soul but also cleanseth it But of these I suppose it may appear unto all men how far we are from that Opinion whereof some go about falsly to slander us to the world saying we teach that the Godly and Faithful should receive nothing else at the Lord's Table but a Figure of the Body of Christ The Second Proposition After the Consecration there remaineth no Substance of Bread and Wine neither any other Substance than the Substance of God and Man. The Answer The second Conclusion is manifestly false directly against the Word of God the Nature of the Sacrament and the most evident Testimonies of the godly Fathers and it is the rotten Foundation of the other two Conclusions propounded by you both of the first and also of the third I will not therefore now tarry upon any further Explication of this Answer being contented with that which is already added afore to the Answer of the first Proposition The First Argument for the Confirmation of this Answer It is very plain by the Word of God that Christ did give Bread unto his Disciples and called it his Body But the Substance of Bread is another manner of Substance than is the Substance of Christ's Body God and Man. Therefore the Conclusion is false The second part of mine Argument is plain and the first is proved thus The Second Argument That which Christ did take on the which he gave Thanks Da and the which he brake he gave to his Disciples and called it his Body But he took Bread gave Thanks on Bread and brake Bread. ti Ergo The first part is true And it is confirmed with the Authorities of the Fathers Irenaeus si Tertullian Origen Cyprian Epiphanius Hierom Augustine Theodoret Cyril Rabanus and Bede whose places I will take upon me to shew most manifest in this behalf if I may be suffered to have my Books as my request is Bread is the Body of Christ Ergo. It is Bread. The Third Argument As the Bread of the Lord's Table is Christ's natural Body so Ba it is his mystical Body But it is not Christ's mystical Body by Transubstantiation Ergo It is not his natural Body by Transubstantiation ro eo The second part of my Argument is plain and the first is proved thus As Christ who is the Verity spake of the Bread This is my Body which shall be betrayed for you speaking there of his natural Body even so St. Paul moved with the same Spirit of Truth said We though we be many yet are we all one Bread and one Body which be partakers of one Bread. The Fourth Argument We may no more believe Bread to be Transubstantiate into the Body of Christ than the Wine into his Blood. But the Wine is not Transubstantiate into his Blood Ergo Neither is that Bread therefore Transubstantiate into his Body The first part of this Argument is manifest and the second part is proved out of the Authority of God's Word in Matthew and Mark I will not drink of the fruit of the Vine c. Now the fruit of the Vine was Wine which Christ drank and gave to his Disciples to drink With this Sentence agreeth plainly the place of Chrysostome on the 20th Chapter of Matthew as Cyprian doth also affirming That there is no Blood if Wine be not in the Cup. The Fifth Argument The words of Christ spoken upon the Cup and upon the Ba Bread have like effect and working But the words spoken upon the Cup have not virtue to Transubstantiate ro Ergo It followeth that the words spoken upon the Bread have eo no such virtue The second part of the Argument is proved because they would then Transubstantiate the Cup or that which is in the Cup into the New Testament But neither of these things can be done and very absurd it is to confess the same The Sixth Argument The Circumstances of the Scripture the Analogy and proportion of Da the Sacraments and the Testimony of the faithful Fathers ought to rule us in taking the meaning of the Holy Scripture touching the Sacrament But the Words of the Lord's Supper the Circumstances of the ti Scripture the Analogy of the Sacraments and the Sayings of the Fathers do most effectually and plainly prove a figurative speech in the words of the Lord's Supper Ergo A figurative sense and meaning is specially to be received in si these words This is my Body The Circumstances of the Scripture Do this in remembrance of me As oft as ye shall eat of this Bread and drink of this Cup ye shall shew forth the Lord's death Let a man prove himself and so eat of this bread and drink of this cup. They came together to break Bread and they continued in breaking of Bread. The Bread which we break c. For we being many are all one Bread and one Body c. The Analogy of the Sacraments is necessary for if the Sacraments had not some similitude or likeness of the things whereof they be Sacraments they could in no wise be Sacraments And this similitude in the Sacrament of the Lord's Supper is taken three manner of ways 1. The first consisteth in nourishing as you shall read in Rabanus Cyprian Austin Irenaeus and most plainly in Isidore out of Bertram 2. The second in the uniting and joyning of many into one as Cyprian teacheth 3. The third is a similitude of unlike things Where like as the Bread is turned into one Body so we by the right use of this Sacrament are turned through Faith into the Body of Christ The sayings of the Fathers declare it to be a figurative speech as it appeareth in Origen Tertullian Chrysostom in opere imperfecto
O heauenly Father that the controuersie about the Sacrament of the blessed body and blood of thy déer Sonne our Sauiour Iesu Christe hath troubled not of late onlye the Churche of England Fraunce Germanie and Italye but also many yéere agoe The fault is ours na dout therfore for we have deserued thy plague But O Lord be mercifull and reléeue our miserie with some lighte of grace Thou knowest O Lord how this wicked world rolleth vp and down and réeleth to and fro and careth not what thy will is so it may abide in wealth If trueth haue wealthe who are so stoute to defende the trueth as they But if Christes crosse be laid on trueths back then they vanish away straight as Waxe before the fier But these are not they O Heauenly Father for whome I make my moste moane but for those silly ones O Lord which haue a zeale vnto thée those I mean which wold Note and wish to know thy wil and yet are letted holden backe and blinded by the subtilties of Sathan and his ministers the wickednes of this wretched worlde and the sinfull lusts and affections of the flesh Alas Lord thou knowest that we bée of our selues but flesh wherein there dwelleth nothing that is good How then is it possible for man without thée O Lord to vnderstand thy trueth indéed Can the naturall man perceiue the wil of God O Lord to whom thou giuest a zeale of thée giue them also we beseech thée the knowledge of thy blessed wil. Suffer not them O Lord blindely to be led for to striue against thée as thou diddest those Alas which crucified thine own Sonne forgiue them O Lord for thy déere Sonnes sake for they know not what they doo They doo think Alas O Lord for lack of knowledge that they doo vnto thée good seruice euen when against thée they doo moste extremelye rage Remember O Lord we beséech thee for whome thy Martyr Stephen did praye and whome thyne holy Apostle Paule did so truelye and earnestlye loue that for their saluation hée wished himself accursed for them Remember O heauenly Father the prayer of thy déere Sonne our Sauiour Christe vpon the crosse when be saide vnto thée O Father forgiue them they know not what they doo With this forgiuenes O good Lord giue me I beséech thée thy grace so héer bréefly to set foorth the sayings of thy Sonne our Sauiour Christe and of his Euangelistes and of his Apostles that in this aforesaid controuersie the lighte of the trueth by the lantern of thy woord may shine vnto all them that loue thée Of the Lords last supper doo speak expreslye the Euangelists Mathew Mark and Luke but none more plainelye nor more fully declareth the same then dooth S. Paule partely in the tenth Chapter but specially in the xj chapter of his first epistle to the Corinthians As Mathew and Mark doo agrée much in woordes so doo likewise Luke and S. Paule But all iiij no doubte as they were all taught in one schoole and inspired with one spirit so taught they as one trueth God grant vs to vnderstande it wel Amen Mathew setteth foorth Christes Supper thus When euen was come he sat down with the xij c. As they did eat Jesus took bread and gave thankes brake it and gave it to the disciples Math. 26. and saide Take eat this is my body And he took the cup and gaue thankes gaue it to them saying Drink ye al of this for this is my blood of the newe testament that is shed for many for the remission of sinnes I say vnto you I will not drink henceforth of this fruit of the vine tree untill that daye when I shall drink that newe in my fathers kingdome And when they had sayed grace they went out Now Mark speaketh it thus And as they eate Jesus took bread blessed and brake and gaue to Mark 14. them and saied take eat this is my body And took the cup gaue thankes and gaue it to them and they all drank of it And he said vnto them This is my bloud of the new testament which is shed for many Verily I saye vnto you I wil drink no more of the fruit of the vine vntill that day that I drink that newe in the kingdome of God. Héere Mathew and Mark doo agree not only in the matter but also almoste fully in the forme of woords In Mathew gaue thankes Mark hath one woorde Blessed which signifieth in this place al one And where Mathew saith Drink ye al of this Mark saith they al drank of it And where Mathew saithe of this fruit of the vine Mark leaueth out the woord this and saith of the fruit of the vine Now let us see likewise what agréement in forme of woords is betwéene S. Luke and S. Paule Luke writeth thus He took bread gaue thankes brake it and gaue it to them saying Luke 22. this is my body which is giuen for you this doo in remembrance of me Likewise also when they had supped he took the Cup saying this Cup is the newe Testament in my bloud which is shedde for you Saint Paule setteth foorth the Lords Supper thus The Lord Iesus the same night in the which he was betraied took 1 Cor. 11. Bread and gaue thankes and brake and saide take eate this is my body which is broken for you This doo in remembrance of me After the same maner he took the Cup when supper was doon saying this Cup is the new testament in my bloud This doo as often as yee shall drink it in remembrance of me For as often as ye shall eate this breade and drinke this cup ye shall shewe the Lords deathe vntill he come Héere where S. Luke saith which is given Paule saith which is broken And as Luke addeth to the woordes of Paule spoken of the Cup which is shed for you so likewise Paule addeth to the woords thereof this doo as often as yee shall drinke it in remembrance of me The rest that followeth in S. Paule both there and in the tenth Chapter perteineth unto the right vse of the Lords Supper Thus the Euangelistes and S. Paule haue rehearsed the woords and woorke of Christe whereby he did institute and ordaine this holy Sacrament of his bodye and blood to be a perpetuall remembrance vnto his comming againe of him selfe I say that is of his body giuen for vs and of his blood shed for the remission of sinnes But this remembrance which to thus ordained as the author thereof is Christe bothe God and Man so by the almightye power of God if far passeth al kindes of remembrances that any other man is able to make either of him selfe or of any other thinge For whosoever receiueth this holy Sacrament thus ordeined in remembrance of Christe he receiueth therwith either death or life In this I trust we doo al agrée For S. Paule saith of the godly receiuers in the tenth Chapter of his first Epistle vnto
trueth of Godes Woorde And yet I will do it vnder this protestation call me Protestant who lusteth I passe not therof My protestation shall be thus that my minde is and euer shal be God willinge to set foorth sincerelye the true sence and meaninge to the beste of my vnderstanding of Godes most holy woorde and not to decline from the same either for feare of worldly danger or els for hope of gaine I doo proteste also due obedience submission of my iudgemente in this my writing and in all other mine affairs vnto those of Christs Church which be truly learned in Gods holy Woord gathered in Christs Name and guided by his Spirit After this protestation I doo plainely affirme and say that the second Answere to the cheef question question and principall poynt I am perswaded to be the very true meaning and sence of Gods holy Woord that is that the naturall substance of bread and wine is the true materiall substance of the holy Sacrament of the blessed body and blood of our Sauiour Christe and the places of Scripture wherupon this my faith is grounded be these both concerning the Sacrament of the body and also the bloud Firste let vs repete the beginninge of the institution of the Lords Supper wherin all the three Euangelists and S. Paule almost in woords doo agree saying that Iesus took bread gaue thanks brake and gaue it to the Disciples sayinge Take eate this is my bodye Heer it appeareth plainly that Christe calleth very bread his body For that which he took was very bread In this all men doo agree And that which he took after he had giuen thankes he brake and that which he took and brake he gaue to his disciples and that which be took brake and gaue to his Disciples he saide him selfe of it This is my body So it appeareth plainelye that Christ called very bread his body But very bread canot be his bodye in very substance therof therfore it must needs haue an other meaninge Which meaninge appeareth plainelye what it is by the next sentence that followeth immediatly both in Luke and in Paule And that is this Doo this in remembrance of me Wher-vpon it seemeth vnto me to be euident that Christe did take bread and called it his bodye for that he would therby institute a perpetuall remembrance of his body speciallye of the singuler benefite of our redemtion which he would then procure and purchase vnto vs by his bodye vpon the Crosse But bread retaining still his owne very naturall substance may be thus by grace and in a sacramental signification his body wheras els the very bread which he took brake and gaue them could not be any wise his naturall bodye For that were confusion of substances and therfore the very woordes of Christe ioynes with the next sentence following both enforceth vs to confesse the verye bread to remaine still and also openeth vnto vs how that bread maye be and is thus by his deuine power his body which was giuen for vs. But heere I remember I haue red in some writers of the contrarye opinion which Christe did take be brake For say they after his taking he blessed it as Mark dooth speak And by his blessing be changed the natural substance of the bread into the natural substance of his body and so although he took the bread and blessed it yet because in blessing he changed the substance of it he brake not the breade which then was not there but only the forme therof Vnto this obiection I haue two plain answers both grounded vpon Gods woord The one I will heer rehearse the other answer I will differ vntil I speak of the Sacrament of the blood Mine answere heer is taken out of the plaine woords of S. Paule which dooth manifestly confound this fantastical inuention first inuented I â—een of Pope Innocentius and after confirmed by the subtile sophister Duns and lately renewed now in our daies with an eloquent stile and much finenesse of wit. But what can crafty inuention subtiltye in sophismes eloquence or finenesse of wit Mar. Antho. Constan Gardenar preuaile against the vnfallible Woorde of God What neede we to striue and contend what thinge we break for Paule saieth speaking vndoubtedly of the Lords Table The bread saieth he which we break is it not the partaking or felowship of the Lords body Wherupon it followeth that after the thanks giving it is bread which we break And how often in the Acts of the Apostles is the Lords Supper signified by breaking of bread They did perseuer saith S. Luke in the Apostles Doctrine Communion and Acts 2. 20. breaking of bread And they brake breade in euery house And again in an other place when they were come together to breake bread c. S. Paule which setteth foorth moste fully in his writinge both the doctrine and the right vse of the Lords Supper and the Sacramentall eating and drinkinge of Christs body and blood calleth it fiue times bread bread bread bread bread The sacramentall bread is the misticall body and so it is called The second reason in Scripture 1 Cor. 10. as it is called the naturall body of Christe But Christs misticall body is the congregation of Christians Now no man was euer so fond as to say that that sacramentall breade is transubstantiated and changed into the substance of the congregatione Wherfore no man shoulde likewise think or saye that the breade is transubstantiated and changed into the naturall substance of Christes humaine nature But my minde is not héere to write what may be gathered out of Scriptures for this purpose but onely to note heer breefly those which seem vnto me to be the most plaine places Therfore contented to haue spoken thus muche of the Sacramentall bread I will nowe speake a little of the Lords cup. And this shall be my third Argument grounded vpon Christes The third Argument owne woordes The natural substance of the sacramentall Wine remaineth still and is the material substance of the Sacrament of the blood of Christe Therfore it is likewise so in the sacramentall Bread. I know that he that is of a contrarye opinion will denye the former parte of mine Argument But I will prooue it thus by the plaine woords of Christe himselfe both in Mathewe and in Marke Christes woordes are these after the wordes saide vpon the cup I saye vnto you saith Christe I will not drinke hencefoorthe of this fruite of the vine tree vntill I shall drink that new in my fathers kingdome Heere note how Christe calleth plainly his cup the fruit of the vine tree But the fruit of the vine is very natural wine Wherfore the naturall substance of the wine doothe remaine still in the Sacrament of Christes Blood. And heer in speaking of the Lords Cup it commeth vnto my remembrance the vanitie of Innocentius his fantasticall inuention which by Paules woordes I did confute before and héer did promise somwhat more to