verely and substantially And by Sacramental vnion the breade is the body of Christ and the breade being geuen the body of Christ is verely present and verely deliuered Though this opinion of Bucer by which he recanted his former Zuinglian heresie be in sundry pointes false and hereticall yet in this he agreeth with the catholike churche against M. Iuelles negatiue assertion that the body and bloud of Christ is present in the sacrameÌ„t verely that is truly and really or in dede and substantially Where in he speaketh as the auncieÌ„t fathers spake long before a thousand yeres past Let Chrysostome for proufe of this be in stede of many that might be alleaged His wordes be these Nos secum in vnaÌ„ vt ita dicam massam reducit In 26. ca. Mat. hom 83. neque id fide solum sed re ipsa nos corpus suum efficit By this sacrament sayeth he Christ reduceth vs as it were in to one loumpe with him selfe and that not by faith onely but he maketh vs his owne body in very dede reipsa which is no other to saye then Really The other aduerbes corporally Carnally Naturally be fownde in the fathers not seldom specially where they dispute against the Arianes And therefore it had be more conuenient for M. Iuell to haue modestly interpreted them then vtterly to haue denyed them The olde fathers of the greke and latine churche denye that faithfull people haue an habitude or disposition vnion or coniunction with Christ onely by faith and charitie or that we are spiritually ioyned and vnited to him onely by hope loue religion obedience and will yea further they affirme that by the vertue and efficacie of this sacrameÌ„t duely and worthely receiued Christ is really and in deede communicated by true coÌ„munication and participation of the nature and substance of his body and bloud and that he is and dwelleth in vs truly because of our receiuing the same in this sacrameÌ„t The benefite whereof is such as we be in Christ and Christ in vs â—oan 6. according to that he sayeth qui manducat meaÌ„ carneÌ„ manet in me ego in illo Who eateth my fleshe he dwelleth in me and I in him The which dwelling vnion and ioinyng together of him with vs and of vs with him that it might the better be expressed and recoÌ„mended vnto vs they thought good in their writinges to vse the aforesayde aduerbes Hilarius writing against the Arianes alleaging the wordes of Christ 17. Iohn Vt omnes vnum sint sicut tu pater in me ego in te vt ipsi in nobis vnum sint that all maye be one as thou father art in me and I in thee that they also may be one in vs going about by those wordes to shewe that the sonne and the father were not one in nature and substance but onely in concord and vnitie of will among other many and long senteÌ„ces for proufe of vnitie in substance bothe betwen Christ and the father and also betwen Christ and vs De Trinitate lib 8. hath these wordes Si enim verè verbum caro factum est nos verè verbum carnem cibo Dominico sumimus quomodo non naturaliter manere in nobis existimandus est qui naturam carnis nostrae iam inseparabilem sibi homo natus assumpsit naturam carnis suae ad naturam aeternitatis sub sacramento nobis communicandae carnis admiscuit If the word be made fleshe verely and we receiue the word being fleshe in our lordes meate verely how is he to be thought not to dwell in vs naturally who bothe hath taken the nature of our fleshe now inseparable to him selfe in that he is borne man and also hath mengled the nature of his owne fleshe to the nature of his euerlastingnesse vnder the sacrament of his fleshe to be receiued of vs in the communion There afterwarde this word naturaliter in this sense that by the sacrament worthely receiued Christ is in vs and we in Christ naturally that is in truth of nature is sundry tymes put and rehearsed Who so listeth to reade further his eight booke de trinitate he shall fynde him agnise manentem in nobis carnaliter filium that the sonne of God through the sacrament dwelleth in vs carnally that is in truth of fleshe and that by the same sacrament we with him and he with vs are vnited and knitte together corporaliter inseperabiliter corporally and inseparably for they be his very wordes Gregorie Nyssene speaking to this purpose sayeth In lib. de vita Mosiâ— Panis qui de coelo descendit non incorporea quaedaÌ„ res est quo enim pacto res incorporea corpori cibus fiet res verò quae incorporea non est corpus omnino est Huius corporis panem non aratio non satio non agricolarum opus effecit sed terra intacta permansit tamen pane plena fuit quo famescentes mysterium virginis perdocti facilè saturaÌ„tur Which wordes reporte so plainely the truth of Christes body in the sacrament as al maner of figure and signification must be excluded And thus they may be englished The bread that came downe from heauen is not a bodilesse thing For by what meane shall a bodilesse thing be made meate to a body And the thing which is not bodylesse is a body without doubte It is not earing not sowing not the worke of tillers that hath brought forth the bread of this body but the earth which remained vntouched and yet was full of the bread whereof they that waxe hungry being thoroughly taught the mysterie of the virgine sone haue their fylle Of these wordes may easely be inferred a conclusion that in the sacrameÌ„t is Christ and that in the same we receiue him corporally that is in veritie and substance of his body for as much as that is there and that is of vs receiued which was brought forth and borne of the virgine Mary Cyrillus that auncient father and worthy bishop of Alexandria for confirmation of the catholike faith in this point In Ioan. lib. 10. cap. 13. sayeth thus Non negamus recta nos fide charitateque syncera Christo spiritaliter coniungi sed nullam nobis coniunctionis rationem secundum carnem cum illo esse id profecto pernegamus idque à diuinis scripturis omnino alienum dicimus We denye not but that we are ioyned spiritually with Christ by right faith and pure charitie but that we haue no maner of ioyning with him according to the fleshe which is one as to saye carnaliter carnally that we denye vtterly and saye that it is not aggreable with the scriptures Againe least any man shuld thinke this ioyning of vs and Christ together to be by other meanes then by the participation of his body in the Sacrament in the same place afterward he sayeth further An fortassis putat ignotam nobis mysticae benedictionis virtutem esse Quae cum in nobis fiat
noÌ„ne corporaliter quoque facit communicatione corporis Christi Christum in nobis haebitare what troweth this Ariane heretike perhappes that we knowe not the vertue of the mysticall blessing whereby is meant this sacrament which when it is become to be in vs doth it not cause Christ to dwell in vs corporally by receiuing of Christes body in the communion And after this he sayeth as plainely that Christ is in vs non habitudine solum quae per charitatem intelligitur verumetiam participatione naturali not by charitie onely but also by naturall participation The same Cyrill sayeth in an other place Lib. in Ioan 11. cap. 26. that through the holy communion of Christes body we are ioyned to him in naturall vnion Quis enim eos qui vnius sancti corporis vnione in vno Christo vniti suâ—t ab hac naturali vnione alienos putabit who will thinke sayeth he that they wich be vnited together by the vnion of that one holy body in one Christ be not of this natural vnion He calleth this also a corporall vnion in the same booke and at length after large discussion how we be vnited to Christ not onely by charitie and obedience of religion but also in substance concludeth thus Sed de vnione corporali satis But we â–ª haue treated ynough of the corporall vnion Yet afterward in diuerse sentences he vseth these aduerbes for declaring of the veritie of Christes body in the sacrament naturaliter substantialiter secundum carnem or carnaliter corporaliter as most manifestly in the 27. chapter of the same booke Corporaliter filius per benedictionem mysticam nobis vt homo vnitur spiritualiter autem vt Deus The sonne of God is vnited vnto vs corporally as man and spiritually as God Agayne where as he sayeth there Filium Dei natura Patri vnitum corporaliter substantialiterque accipientes clarificamur glorificamurque c. We receiuing the sonne of God vnited to the father by nature corporally and substaÌ„tially are clarifyed and glorifyed or made glorious being made partakers of the supreme nature The like saying he hath lib. 12. ca. 58. Now this being and remayning of Christ in vs and of vs in Christ naturally and carnally and this vniting of vs and Christ together corporally presupposeth a participation of his very body which body we can not truly participate but in this blessed sacrament And therefor Christ is in the Sacrament naturally carnally corporally that is to saye according to the thruth of his nature of his fleshe and of his body For were not he so in the SacrameÌ„t we could not be ioyned vnto him nor he and we could not be ioyned and vnited together corporally Diuerse other auncient fathers haue vsed the like manner of speach but none so much as Hilarius and Cyrillus whereby they vnderstand that Christ is present in this sacrament as we haue sayde according to the truth of his substance of his nature of his fleshe of his body and bloud And the catholike fathers that sithens the tyme of Berengarius haue written in defence of the truth in this point vsing these termes sometymes for excluding of metaphores allegories figures and significations onely whereby the sacrameÌ„taries would defraude faithfull people of the truth of Christes pretiouse body in this Sacrament doo not thereby meane that the maner meane or waye of Christes presence dwelling vnion and coniunctioÌ„ with vs and of vs with him is therefor naturall substanciall corporall or carnall but they and all other catholike men confesse the contrarie that it is farre higher and worthier supernaturall supersubstantiall inuisible vnspeakeable speciall and propre to this sacrament true reall and in deede notwithstanding and not onely tropicall symbolicall metaphoricall allegoricall not spirituall onely and yet spirituall not figuratiue or significatiue onely And likewise concerning the maner of the presence and being of that body and bloud in the sacrameÌ„t they and we acknowledge and confesse that it is not locall circumscriptiue diffinitiue or subiectiue or naturall but such as is knowen to God onely Or that his body is or may be in a thousand places Iuell or mo at one tyme. Of the being of Christes body in many places at one tyme. ARTICLE VI. AMong the miracles of this bleshed Sacrament one is that one and the same body maye bee in many places at once to witte vnder all consecrated hostes As for God it is agreable to his godhed to be euery where simpliciter propriè But as for a creature to be but in one place onely But as for the body of Christ it is after a maner betwen bothe For where as it is a creature it ought not to be made equall with the Creator in this behalfe that it be euery where But where as it is vnited to the Godhed herein it ought to excelle other bodyes so as it maye in one tyme bee in mo places vnder this holy Sacrament For the vniting of Christes naturall body vnto the almighty godhed duly considered bringeth a true ChristeÌ„ man in respecte of the same to forsake reason and to leane to faith to put aparte all doubtes and discourses of humaine vnderstanding and to rest in reuerent simplicitie of beleefe Thereby through the holy ghost persuaded he knoweth that although the body of Christ be naturall and humaine in dede yet through the vnion and coniunctioÌ„ many thinges be possible to the same now Matt. 14. Luc. 24. Matt. 17. Luc. 24. Act. 1. Matt. 28. Ioan. 20. that to all other bodies be impossible as to walke vpon waters to vanishe awaye out of sight to be transfigured and made bright as the sunne to ascende vp through the clowdes and after it became immortall death being conquered to ryse vp againe out of the graue and to entre through doores fast shutte Through the same faith he beleueth and acknowlegeth that according vnto his worde by his power it is made present in the blessed sacrament of th'aulter vnder the forme of bread and wyne where so euer the same is duly consecrated according vnto his institution in his holy supper and that not after a grosse or carnall maner but spiritually and supernaturally and yet substantially not by locall but by substantiall presence not by maner of quantitie or fylling of a place or by chaunging of place or by leauing his sitting on the right hande of the father but in such a maner as God onely knoweth and yet doth vs to vnderstand by faith the truth of this very presence farre passing all mannes capacitie to comprehend the maner how Where as some against this pointe of beleefe doo alleage the article of Christes Ascension and of his being in heauen at the right hande of God the father bringing certaine textes of scriptures perteining to the same and testimonies of auncient doctours signifying Christes absence from the earth Christes being in heaueÌ„ and in the SacrameÌ„t at one tyme implyeth no coÌ„tradiction it may be-rightly vnderstanded that
sayeth as there it foloweth It is the spirite that quikneth or geueth lyfe the fleshe profiteth nothing The vvordes vvhich I haue spoken to you bee spirite and life As though he had sayde thus The fleshe of it selfe profiteth nothing but my fleshe which is full of godhed and spirite bringeth and worketh immortalitie and life euetlasting to them that receiue it worthely Thus we vnderstand in this blessed Sacrament not onely the body and bloud of Christ but all and whole Christ God and man to be present in substāce and that for the inseparable vnitie of the person of Christ and for this cause we acknowledge our selues bownden to adore him as very true God and man For a clearer declaration hereof I will not let to recite a notable sentence out of S. Augustine where he expoundeth these wordes of Christ In Ioan. tractat 27 Then if ye see the sonne of man go vp vvhere he vvas before There had ben no question sayeth he if he had thus sayde if ye see the sonne of God go vp where he was before But whereas he sayde the sonne of man go vp vvhere he vvas before what was the sonne of man in heauen before that he beganne to be in earth Verely here he sayde where he was before as though then he were not there when he spake these wordes And in an other place he sayeth No man hath ascended in to heauen but he that descended from heauen the sonne of man vvhich is in heauen He sayde not was but the sonne of man sayeth he vvhich is in heauen In earth he spake and sayde him selfe to be in heauen To what perteineth this but that we vnderstand Christ to be one person God and man not two least our faith be not a trinitie but a quaternitie Wherefore Christ is one the worde the soule and the fleshe one Christ the sonne of God and the sonne of man one Christ The sonne of God euer the sonne of man in tyme yet one Christ according to th'unitie of person was in heauen when he spake in earth So was the sonne of man in heauen as the sonne of god was in earth The sonne of god in earth in fleshe taken the sonne of man in heauen in vnitie of person This farre saint Augustine Herevpon he expoundeth these wordes it is the spirite that quikneth or geueth life the fleshe auaileth nothing thus The fleshe profiteth nothing but the onely fleshe Come the spirite to the fleshe and it profiteth very much For if the fleshe shuld profite nothing the word shuld not be made fleshe to dwell amongest vs. For this vnitie of person to be vnderstanded in bothe natures sayeth the great learned father Leo we reade that bothe the sonne of man came downe from heauen Epist ad Flauianū Constantinopolitanū epis cap. 5. when as the sonne of god tooke fleshe of that virgine of whom he was borne and againe it is sayde that the sonne of god was crucified and buryed whereas he suffered these thinges not in the godhed it selfe in which the onely begotē is coeuerlasting and consubstantiall with the father but in the infirmitie of humaine nature Wherefore we cōfesse all in the Crede also the onely begoten sonne of god crucified and buryed according to that saying of th'apostle For if they had knovven 1. Cor. 2. they vvould neuer haue crucifyed the lord of Maiestie According to this doctrine Cyrillus writing vpon S. Iohn sayeth In Ioan. li. 4. ca. 15. he that eateth the fleshe of Christ hath lyfe euerlasting For this fleshe hath the word of god which naturally is lyfe Therfore he sayeth I vvill rayse him againe in the last daye For I sayde he that is my body which shall be eaten will raise him againe For he is not other then his fleshe I saye not this because by nature he is not other but because after incarnation he suffereth not him selfe to be diuided in to two sonnes By which wordes he reproueth the heresie of wicked Nestorius that went about to diuide Christ and of Christ to make two sonnes the one the sonne of god the other the sonne of Marye and so two persones For which Nestorius was condemned in the first Ephesine councell and also specially for that he sayde we receiue in this Sacramēt onely the fleshe of Christ in the bread and his bloud onely in the wine without the godhed because Christ sayde he that eateth my fleshe and sayde not he that eateth or drinketh my godhed because his godhed can not be eaten but his fleshe onely Which hereticall cauille Cyrillus doth thus auoyd Vide Anathematismum xi Item ad Theodos de recta fide li. 2. ad Reginas de recta fide Although sayeth he the nature of the godhed be not eaten yet we eate the body of Christ which verely may be eaten But this body is the Wordes owne proper body which quikneth althinges and in as much as it is the body of life it is quikning or lyfe geuing Now he quikneth vs or geueth vs lyfe as God the onely fonteine of lyfe Wherefore such speaches vttered in the scriptures of Christ whereby that appeareth to be attributed to the one nature which apperteineth to the other and contrary wise according to that incomprehēsible and vnspeakeable coniunction and vnion of the diuine and humaine nature in one person are to be taken of him inseparably in as much as he is both god and man and not of this or that other nature onely as being seuered from the other For through cause of this inseparable vnion what so euer is apperteining or peculiar to either nature it is rightly ascribed yea and it ought to be ascribed to the whole person And this is done as the learned diuines terme it per communicationem idiomatum And thus Cyrillus teacheth how christ maye be eaten not according to the diuine but humaine nature which he tooke of vs and so likewise he is of Christen people adored in the Sacramēt according to his diuine nature And yet not according to his diuine nature onely as though that were separated from his humaine nature but his whole person together God and man And his pretious fleshe and bloud are adored for the inseparable cōiunction of bothe natures into one person which is Iesus Christ God and man Whom God hath exalted as S. Paul sayeth and hath geuen him a name Philip. 2. vvhich is aboue all name that in the name of Iesus euery knee be bovved of the heauenly and the earthly thinges and of thinges beneathe and that euery tonge confesse that our lord Iesus Christ is in glory of God the father that is of equal glory with the father Heb. 10. Psal 96. And vvhen God sayeth S. Paul bringeth his first begoten in to the vvorld he sayeth and let all the Angelles of God adore him S. Iohn writeth in his reuelatiō that he heard all creatures saye blessing honour Apoc. 5. glory and power be to him which sitteth
hanging vp of it or for the Canopie Iuell Or that in the Sacrament after the wordes of Consecration there remayneth only the accidentes and shewes without the substance of breade and wyne Of the remaining of the Accidentes vvithout their substance in the Sacrament ARTICLE X. IN this Sacrament after consecration nothing in substaÌ„ce remayneth that was before neither breade nor wine but onely the Accidentes of breade and wine as their forme and shape sauour smell colour weight and such the like which here haue their being miraculously without their subiecte for as much as after consecration there is none other substance then the substance of the body and bloud of our lord which is not affected with such accidentes as the scholasticall doctours terme it Which doctrine hath alwayes though not with these precise termes ben taught and beleued from the beginning TransubstantiatioÌ„ affirmed and depeÌ„deth of the Article of Transubstantiation For if the substance of bread and wyne be chaunged in to the substance of the body and bloud of our lord which is coÌ„stantly affirmed by all the learned and auncient fathers of the churche it foloweth by a necessary sequell in nature and by drifte of reason that then the accidentes onely remaine For witnes and proufe whereof I will not let to recite certaine most manifest sayinges of the olde and best approued doctours S. Cyprian that learned bishop and holy martyr sayeth thus in sermone de coena domini Panis iste quem dominus discipulis porrigebat non effigie sed natura mutatus omnipotentia verbi factus est caro This bread which our lord gaue to his disciples chaunged not in shape but in nature by the almighty power of the word he meaneth Christes word of ConsecratioÌ„ is made fleshe Lo he confesseth the breade to be chaunged not in shape or forme for that remayneth but in nature that is to saye in substance And to signifie the chaunge of substance and not an accideÌ„tarie chaunge onely to witte from the vse of common breade to serue for Sacramentall bread as some of our newe Maisters doo expounde that place for a shifte he addeth great weight of wordes whereby he farre ouerpeiseth these mennes light deuise saying that by the almighty power of our lordes word it is made fleshe Verely they might consyder as they would seme to be of sharpe iudgement that to the performance of so small a matter as their sacramentall chaunge is the almighty power of gods worde is not nedefull And now if here this worde factus est may signifie an imaginatiue making then why may not verbum caro factum est likewise be expounded to the defence of sundry olde haynouse heresies against the true manhod of Christ Thus the nature of the bread in this sacrament being chaunged and the forme remayning so as it seme breade as before consecration and being made our lordes fleshe by vertue of the word the substance of bread changed into that most excellent substance of the fleshe of Christ of that which was before the accidentes remaine onely without the substance of breade The like is to be beleued of the wyne De consecrat dist 2 caâ— omnia quaecuÌ„que Nothing can be playner to this purpose then the sayinges of S. Ambros. Licet figura panis vini videatur nihil tamen aliud quam caro Christi et sanguis post consecrationem credendum est Although sayeth he the forme of bread and wyne be sene yet after consecration we must beleue they are nothing elles but the fleshe and bloud of Christ After the opinion of this father the shewe and figure of breade and wyne are sene and therefore remaine after coÌ„secratioÌ„ And if we must beleue that which was breade and wyne before to be no other thing but the fleshe and bloud of Christ then are they no other thing in dede For if they were we might so beleue For beleefe is grownded vpon truth and what so euer is not true it is not to be beleued Hereof it foloweth that after consecratioÌ„ the accideÌ„tes and shewes onely remayne without the substaÌ„ce of breade and wyne De SacrameÌ„tis lib. 4. cap. 4. In an other place he sayeth as much Panis iste etc. This bread before the wordes of the SacrameÌ„tes is bread as sone as the coÌ„secratioÌ„ coÌ„meth of bread is made the body of Christ Againe in an other place he sayeth most plainely De ijs qui initiaÌ„tur That the power of consecration is greatter then the power of nature because nature is chaunged by consecration By this father it is euident that the nature that is to saye the substance of breade and wine by consecration being chaunged into the body and bloude of Christ their natural qualities which be accidentes contynewing vnchaunged for performance of the Sacrament remayne without the substance of bread and wyne According vnto the which meaning Theodoritus sayeth videri tangi possunt sicut prius Dialog 2. IntelliguÌ„tur autem ea esse quae facta sunt creduntur The breade and wyne may be sene and felte as before coÌ„secratioÌ„ but they are vnderstaÌ„ded to be the thinges which they are made and beleued We do not in like sorte sayeth S. Augustine take these two formes of breade and wine after coÌ„secratioÌ„ as we tooke them before In lib SeÌ„tent Prosperi de coÌ„se dict 2. ca. Nos autem Sith that we graunt faithfully that before consecration it is bread and wyne that nature hath shapte but after consecration that it is the fleshe and bloud of Christ that the blessing hath consecrated De verbis domini SecunduÌ„ LucaÌ„ Sermone 28. In an other place he sayeth that this is not the bread which goeth in to the body meaning for bodily sustenance but that bread of life qui animae nostrae substantiam fulcit which susteineth the substance of our soule No maÌ„ can speake more plainely hereof then Cyrillê° Hierosolymitanus an olde auctor who wrote in greke and is extant but as yet remayning in written haÌ„de and commen to the sighte of fewe learned men His wordes be not much vnlike the wordes of the scole-doctoures Praebetur corpus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in specie siue figura panis Item praebetur sanguis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christes body sayeth he is geuen vs in forme or figure of bread Againe his bloud is geuen vs in forme of wine A litle after these wordes he sayeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Ne mentem adhibeas quasi pani vino nudis sunt enim haec corpus sanguis vt Dominus pronunciauit Nam tametsi illud tibi sensus suggerit esse scilicet panem vinum nudum tamen firmet te fides ne gustatu rem dijudices quin potius pro certo ac comperto habe omni duhitatione relicta esse tibi impartitum corpus sanguinem Christi Consyder not sayeth this father these as bare bread and wyne For these are his body
tonge 153. b. Fiue considerations vvhy the scriptures are not to be set forth for all sortes of people to reade them vvithout limitation 154. a. Some through holynesse of lyfe may vnderstand the scriptures vvithout learning 157. a. The Gospellers diuided into contrary sectes 157. b. Fridericus Staphylus 158. a. Protestantes vvhereof so called 158. b. Protestantes diuided into xx sectes 158. b. Valdenses Adamitae Begardi Turelupini etc. sectes 158. b. A proclamation of Ferdinando and Elizabeth against the translation and hauing of the Bible in the Spanish tonge 159. a. VVhat partes of the scriptures perteine to the people to knovve 159. a. No translation of the Bible into any vulgare tonge euer allovved by publike auctoritie of the church 159. b. That S. Hierom translated the vvhole Bible into the Dalmatike tonge it semeth not sufficiently proued 159. b. Vlphilas an Arian bishop first inuented letters for the Gothes and traÌ„slated the Bible into their toÌ„ge and brought them to the heresie of the Arians moued through ambition 159. b. Fiue nations of fyue sundry tonges coÌ„fessed Christ in this Iland in Bedes tyme. and to them all the Latine tonge vvas coÌ„moÌ„ for studie and reading of the scriptures 160. a 16. The maner of pronouncing the ConsecratioÌ„ in the Greke and Latine churches diuerse 161. b For vvhat cause the Canon is pronounced secretly in the Vvest church after the mynde of Carolê° Magnus 163. a. Vvhat persons the primitiue churche excluded from presence of the Sacrament 163. b. 17. Threefold oblation of Christ 164. b. Proufes for the oblation of Christ to his father in the daily Sacrifice of the church out of the scriptures 165. b. Testimonies of the fathers alleaging scripture for this oblation of Christ to his father 166. 167. etc. The oblatioÌ„ of Christ in the Masse and that in the supper one and the same and to vvhat intent 167. b. The oblation spoken of by Malachie must be vnderstanded of the dayly sacrifice of the church onely 168. b. A manifest place for the priestes offering vp of Christ to his father out of S. Cyprian 169. a. The same proued by sundry auncient fathers 170. etc. 18. The priest receiueth not the Sacrament for an other 172. a Proufes for the oblation of the body and bloud of Christ to be done for others then for the priest onely that offereth or sayeth Masse 172. b. For vvhat persons and vvhat thinges Masse is sayd that holy sacrifice offered and prayers made proufes out of Chrysostom Ambrose Gregorie Clement 172. 173. 19. Vvhat applyeth the priest vnto vs in the Masse 173. b. Of vvhat strength prayer is made at the Masse 174. a. 20. Christ onely remoueth synne 174. b. Hovv the Masse is vaileable ex opere operato 174. b. Masse taken tvvo vvaye 175. a. Hovv and in vvhat sense the Masse is a Sacrifice propitiatorie 175. a. b. In vvhat degree the Masse is vaileable ex opere operantis and may be called a sacrifice propitiatorie 176. a. Sundry Sacrifices propitiatorie in some degree 176. a. 21. Sacrament tvvo vvayes taken 176. b. In vvhat sense the Sacrament called lord and God 179. a. Proufes out of the fathers for calling the Sacrament lord and God 179. 180. etc. A holesom lesson touching the blessed Sacrament out of S. Bernard 181. a. The inseparabilitie of bothe Christes natures in vnitie of person duly consydered taketh avvaye occasion of many vile and vvicked scoffes and blasphemies against the b. Sacrament 181. b. 2. The doctrine of the Sacrament vvithin these last six hundred yeres more amply clearly and subtely haÌ„dled then before in quiete tymes to meete vvith the obiections of heretikes 182. b. The doctrine of the church concerning the remaining of Christes bodye in the Sacrament 183. a. Reseruation of the Sa cramen 183. b. 23. M. Iuell contrarieth him selfe 184. a. The body of Christ susteineth no violence iniurie ne villanie 184. b. Vvhen a Mouse eateth the Sacrament either the nature of breade retourneth the body of our lord done avvaye or the accideÌ„tes supply the effectes of the substaÌ„ce 184. b 24. The benefite of the Geneuian communion 185. b. 25. The bread and vvine by consecration chaunged into an other more excellent substance leaue to bee and therefor neither be they the Sacramentes of the bodye and bloud of Christ 186. a. That the formes of bread and vvine remayning be the Sacramentes it folovveth by sequell of reason 186. a. VVhere manifest scripture vvanteth sequell of reason vsed by S. Basile against heretikes 186. a. 26. Christes bodye is in the Sacrament it lyeth not there hidden vnderneath it neither is it there as in a place but after maner vnspeakeable and to God onely knovven 187. a. Liber hic Anglicano idiomate conscriptus ab eximio Doctore Theologo Anglo D. Thoma Hardingo examinatus est diligenter à viris doctis probis Anglicani idiomatis peritis Qui mihi attestati sunt catholicam fidem religionem quae grauissimè in Anglia oppugnatur hac tempestate solidè eruditè streuuè in eo propugnari magnum fructum popularibus Angliae hominibus allaturum Ita attestor Iudocus Tiletanus Doctor Theologus Praepositus Walcurien haereticae prauitatis inquisitor
which also arte present to all in one momēt of tyme from the east to the west frō the north to the sowth one in many the same in diuerse places from whēce I saye cōmeth this soothly not of our dutie or deserte but of thy good will and of the good pleasure of thy swetnesse for thou hast prepared in thy swetnesse for the poore one o God In the same sermon exhorting the churche to reioise of the presence of Christ he sayeth In terra sponsum habes in Sacramento in coelis habitura es sine velamento hic ibi veritas sed hic palliata ibi manifestata In the earth thou hast thy spouse in the sacrament in heauē thou shalt haue him without vaile or couering both here and also there is the truth of his presence but here couered there opened Thus all these fathers as likewise the rest cōfesse as it were with one mowth that Christ sitteth at the right hande of his father and is here present in the sacrament the same tyme that he is in heauen and in earth at once in many and diuerse places one and that the same is euery where offered the one true sacrifice of the churche And this article is by them so clearely and plainely vttered that figures significations tropes and metaphores can fynde no appearaunce nor colour at all Whereby the new Maisters reasons seme very peeuishe Christ is ascended ergo he is not in the sacramēt Christ is in heauen sitting at the right hande of his father ergo he is not in earth Christes body is of nature finite ergo it is conteined in a place circūscriptiuely ergo it is not in many places In making of which slender argumentes they will not seme to acknowledge whose body it is euen that which is proper to God whose power is ouer all and to whom all thinges obeye But because M. Iuell and they of that secte seme to set litle by these fathers though very auncient S. Bernard excepted and of the churche holden for saintes I will bring forth the auctoritie of Martin Bucer a late doctour of their owne syde though not canonizate for a sainte as yet Truth cōfessed by the enemie of truth for that I knowe This newe father whom they esteme so much and was the reader of diuinitie in Cābridge in kyng Edwardes tyme very vehemently and for so much truly affirmeth the true reall presence of Christes body in the sacrament For he sayeth Christ sayde not This is my spirite this is my vertue but this is my body wherefore we must beleue sayeth he Christes body to be there euen the same that dyd hange vpon the crosse our lord him selfe Which in some parte to declare he vseth the similitude of the sunne for his purpose contrary to M. Iuelles negatiue to proue Christes body present and that really and substātially in what places so euer the sacrament is rightly ministred His wordes be these In cōmēt in 16. cap. Matthaei Vt sol verè vno in loco coeli visibilis circūscriptus est radijs tamē suis praesens verè substātialiter exhibetur vbilibet orbis Ita Dominus etiā si circūscribatur vno loco coeli arcani et diuini id est gloriae Patris verbo tamē suo sacris symbolis verè et totus ipse Deus et homo praesens exhibetur in sacra coena eoque substantialiter quam praesentiā nō minus certò agnoscit mēs credēs verbis his Domini Symbolis quā oculi vident et habēt solem presentē demonstratū exhibitū sua corporali luce Res ista arcana est noui testamēti res fidei nō sunt igitur huc admittēdae cogitationes de praesentatione corporis quae constat ratione huius vitae etiam patibilis fluxae Verbo Domini simpliciter in haerendum est debet fides sensuum defectui praebere supplementum Which may thus be englished As the sunne is truly placed determinatly in one place of the visible heauen and yet is exhibited truly and substantially by his beames euery where abroade in the worlde So our lord although he be conteined in one place of the secret and diuine heauen that is to witte the glorie of his father yet for all that by his word and holy tokens he is exhibited present in his holy supper truly and him selfe whole God and man and therefore substātially or in substāce Which presence the mynde geuing credite to these our lordes wordes and tokens doth no lesse certainely acknowledge then our eyes see and haue the sunne present shewed and exhibited with his corporall light This is a secrete matter and of the newe testament a matter of faith therefor herein thoughes be not to be admitted of such a presentatiō of the body as cōsisteth in the maner of this lyfe passible and transitorie We must symply cleaue to the word of our lord and where our senses faile there must faith helpe to supplie Thus we see how Bucer in sundry other pointes of faith bothe deceiued and also a deceiuour confirmeth the truth of this article pyththely and playnely Such is the force of truth that oftentymes it is confessed by the very enemies of truth Fight not with the churche M. Iuell but fight with the enemie of the churche fight with him whō you haue folowed in departing from the churche who neuer the lesse by force of truth is driuē against you to confesse the truth in those most plaine wordes Verè totus ipse Deus homo praesens exhibetur in sacra coena eoque substantialiter in this holy supper him selfe God and Man is exhibited present truly and whole and therefore substantially Now to be shorte whereas the chiefe argumētes that be made against the being of Christes body in many places at once be deduced of nature in respecte that this article semeth to them to abolishe nature it maye please them to vnderstand God vvorking aboue nature destroyeth not nature that God who is auctour of nature can by his power doo with a body that which is aboue the nature of a body nature not destroyed but kepte and preserued whole Which Plato the hethen philosopher would sone haue ben induced to beleue if he were alyue Who asked what was nature answered quod Deus vult that which God will And therefore we beleeue that Enoch and Elias yet mortal by nature doo by power of God lyue in body and that aboue nature Abacuc was by the same power caught vp and in a momēt caried from Iewrie to Babylon his nature reserued whole Saint Peter by God according to nature walked on the earth the same by God besyde nature walked vpon the waters Christ after condicion of nature assumpted suffred death in body the same Christ by his diuine power entred with his body in to his disciples through doores closed Christ at his last supper according to nature sate downe with his twelue disciples and among them
adoration of christes bodie in them present And thus for the Eleuation or holding vp of the sacrament we haue sayde ynough Or that the people did then fall downe and worship Iuell the Sacrament with godly honour Of the vvorshipping or adoration of the Sacrament ARTICLE VIII IF the blessed SacrameÌ„t of the aulter were no other then M. Iuell and the rest of the Sacramentaries thinke of it then were it not well done the people to bowe downe to it and to worship it with godly honour For then were it but bare bread and wyne how honorably so euer they speake of it calling it symbolicall that is tokening and sacramentall bread and wyne But now this being that very bread which god the father gaue vs from heaueÌ„ as Christ sayeth Ioan. 6. This bread being the fleshe of Christ which he gaue for the life of the world this being that bread and that cuppe 1. Cor. 11. whereof who so euer eateth or drinketh vnworthely shall be gylty of the body and bloud of our lord in this Sacrament being conteined the very reall and substantiall body and bloud of Christ as him selfe sayeth expressely in the three first euangelistes and in S. Paul this being that holy Eucharistia which Ignatius calleth the fleshe of our Sauiour Iesus Christ In epistola quadaÌ„ ad Smyrnenses vt citatur à Theodori to in Polymorph Lib. 4. coÌ„trà haereses ca. 34. that hath suffered for our synnes which the father by his goodnes hath raysed vp to life againe This being not common bread but the Eucharistia after consecration consisting of two thinges earthly and heauenly as Irenaeus sayeth meaning by the one the outward formes by the other the very body and bloud of Christ who partely for the godhed inseparably thereto vnited and partly for that they were conceiued of the holy ghoste in the most holy virgine Mary are worthely called heauenly This being that bread which of our lord geuen to his disciples not in shape but in nature chaunged by the almighty power of the word In Ser. de coena do is made fleshe as S. Cyprian termeth it This being that holy mysterie wherein the inuisible priest tourneth the visible creatures of bread and wyne in to the substaÌ„ce of his body and bloud by his word with secrete power Homil. 5. de Pascha as Eusebiê° Emisenus reporteth This being that holy foode by worthy receiuing whereof Christ dwelleth in vs naturally that is to witte is in vs by truth of nature and not by concorde of will onely Lib. 8. de trinitate as Hilarius affirmeth Againe this being that table whereat in our lordes meate we receiue the worde truly made fleshe of the most holy virgine Mary as the same Hilarie sayeth This being that bread which neither earing nor sowing nor worke of tyllers hath brought forth but that earth which remained vntouched and was full of the same that is the blessed virgine Marye as Gregorie Nyssene describeth Lib. de vita Mosis cap. 48. CoÌ„stitut Apostol li. 8. c. vlt. In Leuit. lib. 1. ca. 4. This being that supper in the which Christ sacrificed him selfe as Clemens Romanus and as Hesychius declareth Who furthermore in an other place writeth most plainely that these mysteries meaning the blessed sacrament of th'aulter are sancta sanctorum the holiest of all holy thinges because it is the body of him selfe of whom Gabriel sayd to the virgine Luc. 1. the holy ghost shall come vpon the and the power of the highest shall ouershaddowe the therefore that holy thing which shall be borne of the shall be called the sonne of God and of whom also Esaie spake Holy is our lord and dwelleth on high verely euen in the bosome of the father On the holy table where these mysteries are celebrated the lambe of God being layed and sacrificed of priestes vnbloudely as that most auncient and worthy councell of Nice reporteth Briefly in this highest SacrameÌ„t vnder visible shape inuisible thinges soothly the very true reall liuely natural and substantiall body and bloude of our Sauiour Christ being conteined as the scriptures doctoures councelles yea and the best learned of Martin Lutheres schoole doo most plainely and assuredly affirme This I saye in conclusion being so as it is vndoubtedly so we that remaine in the catholike churche and can by no persecution be remoued from the catholike faith whom it liketh M. Iuell and his felowes to call papistes beleue verely that it is our bownden duetie to adore the Sacrament and to worship it with all godly honour By which word Sacrament notwithstanding in this respect we meane not the outward formes that properly are called the sacrament but the thing of the sacrameÌ„t the inuisible grace and vertue therein conteined euen the very body and bloud of Christ And when we adore and worship this blessed Sacrament we doo not adore and worship the substance it selfe of bread and wine because after consecratioÌ„ none at all remaineth Neither doo we adore the outward shapes and formes of bread and wine which remaine for they be but creatures that ought not to be adored What Christen people adore in the Sacrament but the body it selfe and bloud of Christ vnder those formes verely and really conteined lowly and deuoutly doo we adore And therefore to speake more properly and according to skill least our aduersaries might take aduaÌ„tage against vs through occasion of termes where right sense onely is meant we proteste and saye that we doo and ought to adore and worship the body and bloud of Christ in the Sacrament And here this much is further to be sayde that in the Sacrament of the aulter the body of Christ is not adored by thought of mynde sundred from the word but being inseparably vnited to the word For this is specially to be considered that in this most holy Sacrament the body and bloud of Christ are not present by them selues alone as being separated from his soule and from the godhed but that there is here his true and lyuing fleshe and bloud ioyned together with his godhed inseparably and that they be as him selfe is perfite whole and inseparable Which is sufficiently confirmed by sundry his owne wordes in S. Iohn I am sayeth he the bread of lyfe Againe this is bread comming downe from heauen that if any eate of it he dye not I am the liuely bread that came downe from heauen if any eate of this bread he shall lyue euerlastingly And to shewe what bread he meant he coÌ„cludeth with these wordes And the bread which I shall geue is my fleshe which I shall geue for the life of the world By which wordes he assureth vs plainely that his fleshe which he geueth vs to eate is full of lyfe and ioyned with his godhed which bringeth to the worthy receiuers thereof immortalitie as well of body as of soule Which thing fleshe and bloud of it selfe could not performe as our lord him selfe declareth plainely where he
in the throne and to the lambe for euer And the fouer and tvventie elders fell dovvne on their faces and adored him that lyueth vntill vvorldes of vvorldes But it shall be more tediouse then nedefull to recite places out of the scriptures for proufe of th'adoratiō of Christ there may of thē be fownde so great plentie Contrarietie in the first diuisers of the nevve gospell Yet because Luther was either so blinde or rather so deuilishe as to denye th'adoration where notwithstāding he cōfessed the presence of Christes true and natural body in the Sacrament I will here recite what the Sacramentaries of Zurich haue written against him therefore What saye they is the bread the true and natural body of Christ and is Christ in the supper as the Pope and Luther doo teache present Wherefore then ought not the lord there to be adored where ye saye him to be present Why shall we be forbydden to adore that which is not onely sacramentally but also corporally the body of Christ Thomas toucheth the true body of Christ raysed vp from the dead and falling downe on his knees adoreth saying My God and my lord The disciples adore the lord as well before as after his Ascension Matth. 28. Act. 1. And the lord in S. Iohn sayeth to the blinde man Ioan. 9. beleuest thou in the sonne of God and he answered him saying Lord who is he that I may beleue in him And Iesus sayed to him Thou hast bothe sene him and who speaketh with thee he it is Then he sayeth lord I beleue and he adored him Now if we taught our lordes bread to be the natural body of Christ verely we would adore it also faithfully with the papistes This much the Zuinglians against Luther Whereby they prooue sufficiently th'adoration of Christes body in the Sacrament and so consequently of Christ him selfe God and man because of the inseparable coniunction of his diuine and humaine nature in vnitie of persone so as where his body is there is it ioyned and vnited also vnto his godhed and so there Christ is present perfitely wholly and substantially very god and man For the cleare vnderstanding whereof the better to be atteined the scholastical Diuines haue profitably deuised the terme concomitantia plainely and truly teaching that in this Sacrament after consecration vnder the forme of breade is present the body of Christ and vnder the forme of wine his bloud ex vi sacramenti and with the body vnder forme of bread also the bloud the soule and godhed of Christ and likewise with the bloud vnder the forme of wyne the body soule and godhed ex concomitantia as they terme it in shorter and playner wise vttering the same doctrine of faith which the holy fathers dyd in the Ephesme councell against Nestorius Whereby they meane that where the body of Christ is present by necessary sequell because of the indiuisible copulation of bothe natures in the vnitie of person for as much as the Word made fleshe neuer lefte the humaine nature there is also his bloud his soule his godhed and so whole and perfite Christ God and man And in this respecte the terme is not to be misliked of any godly learned man though some newe Maisters scoffe at it who fill the measure of their predecessours that likewise haue ben offended with termes for the apter declaration of certaine necessary articles of our faith by holy and learned fathers in generall councelles holesomly deuised Of which sorte ben these homousion humanatio incarnatio transubstantiatio etc. Now here is to be noted how the Zuinglians whom M. Iuell foloweth in th'article of adoration confute the Lutherans as on the other syde the Lutherans in th'article of the presence confute the Zuinglians As though it were by gods speciall prouidence for the better staye of his churche so wrought that bothe the truth shuld be confessed by the enemies of truth and also for vttering of vntruth the one shuld be condemned of the other that by the warre of heretikes the peace of the churche might be established and by their discorde the catholike people might the faster grewe together in concorde Now hauing sufficiētly proued by the scriptures and that with the Zuingliās also adoration and godly honour to be due vnto Christes body where so euer it please his diuine maiestie to exhibit the same present let vs see whether we can finde the same doctrine affirmed by the holy and auncient fathers What the Apostles taught in their tyme concerning this Article we may iudge by that we reade in Dionysius that was S. Paules scholer and for that is to beleued He adoreth and worshippeth this holy mysterie with these very wordes Ecclesias hierarch cap. 3. Sed ò diuinum penitus sanctumque mysterium etc. But ô diuine and holy mysterie which vouchesafest to open the cooueringes of signes layd ouer the vtter thy light to vs openly and plainely and fill our spirituall eyes with the singular and euident brightnes of thy light Origen teacheth vs how to adore and worship Christ in the Sacrament before we receiue it after this forme of wordes Hom 5. in diuersos Euangelij locos Quādo sanctum cibum etc. when thou receiuest the holy meate and that vncorrupt banket when thou enioyest the bread and cuppe of lyfe thou eatest and drinkest the body and bloud of our lord then our lord entreth in vnder thy roofe And therefor thou also humbling thy selfe folowe this Cēturion or captaine and saye Lord I am not vvorthy that thou enter vnder my roofe For where he entreth in vnworthely there he entreth in to the condemnation of the receiuer What can be thought of S. Cyprian but that he adored the inuisible thing of this Sacrament which is the body and bloud of Christ seing that he confesseth the godhed to be in the same nolesse then it was in the person of Christ which he vttereth by these wordes In Ser. d◠coena do Panis iste quem dominus discipulis porrigebat etc. This bread which our lord gaue to his disciples chaunged not in shape but in nature by the almighty power of god is made fleshe And as in the person of Christ the manhode was sene and the godhed was hydden euen so the diuine essence hath vnspeakeably infused it selfe into the visible sacramēt Chrysostom hath a notable place for the adoration of Christes body in the Sacrament in his commentaries vpon S. Paul In 10. cap. prioris ad Corinth where he affirmeth also the real presence and the sacrifice Let vs not let vs not sayeth he be willing impudently to kill our selues And when thou seest that body set forth saye with thy selfe for cause of this body I am no lenger earth and ashes no lenger captiue but free This body fastened on the Crosse and beaten was not ouercome with death After this he exhorteth all to adore and worship our lordes body in the Sacrament This body sayeth he the wise men worshipped
the table of Christ and doo take of his body and bloud but they doo adore onely and be not also fylled for as much as they doo not folowe him Likewise in his exposition vpon that Psalme In Psal 2◠All the riche also sayeth he there of the earth haue eaten the body of the humblenes of their lord neither haue they ben fylled as the poore vntill the folowing But yet they haue adored and worshipped it that is by adoration they haue acknowleged Christ their lord there present Furthermore writing against Faustus the heretike of the Maniches secte amongest other thinges he sheweth how the Ethnikes thought that christē people for the honour they dyd before the blessed Sacramēt that is of the bread and wyne consecrated dyd honor Bacchus and Ceres which were false goddes honoured of the Gentiles for the inuention of wyne and corne Whereof may iustly be gathered an argument that in those dayes faithfull people worshipped the body and bloud of Christ in the Sacramēt vnder the formes of bread and wyne For elles the infidelles could not haue suspected them of doing idolatrie to Bacchus and Ceres One other most euident place touching this honour and adoration we fynde in him rehearsed by Gratian. lib. Sent. Prosperi De consecrat dist 2 can Nos autem we doo honour sayeth he in forme of bread and wyne which we see thinges inuisible that is to faye fleshe and bloud Neither take we likewise these two formes as we tooke them before consecration Sith that we doo faithfully graunt that before cōsecration it is bread and wyne which nature hath shapte but after cōsecration fleshe and bloud of Christ which the blessing of the priest hath consecrated Leauing a number of places that might be alleaged out of the auncient fathers for the confirmation of this matter to auoyde tediousnes I will conclude with that most plaine place of Theodoritus Who speaking of the outward signes of the Sacrament sayeth that notwithstanding they remaine after the mysticall blessing in the proprietie of their former nature as those that may be sene and felte nolesse then before yet they are vnderstanded and beleued to be the thinges which they are made by vertue of cōsecratiō and are worshipped with godly honour His wordes be these Intelligūtur ea esse quae facta sunt Dialogo 2 creduntur adorātur vt quae illa sint quae credūtur These mysticall signes sayeth he are vnderstāded to be those thinges which they are made and so they are beleued and are adored as being the thīges which they are beleued to be With which wordes Theodoritus affirmeth bothe the reall presence and also the adoration The reall presence in that he sayeth these outward signes or tokens after consecration to be made thinges which are not sene but vnderstanded and beleued whereby he signifieth the inuisible thing of this Sacrament the body and bloud of Christ Adoratiō he teacheth with expresse termes and that because through power of the mysticall blessing the signes be in existence and in dede the thinges which they are beleued to be soothly the body and bloud of Christ For otherwise god forbydde that christen people shuld be taught to adore and worship the insensible creatures bread and wyne Of which he sayeth that they are adored not as signes not so in no wise but as being the thinges which they are beleued to be Now I reporte me to the Christen reader whether this Adoratiō of the Sacrament whereby we meane the godly worship of Christes body in the Sacrament be a newe deuise or no brought into the church but lately about three hūdred yeres past Fol. 20. as M. Iuell maketh him selfe sure of it in his sermon And whereas vtterly to abolishe this adoration Fol. 26. he alleageth great danger of idolatrie in case the priest do not truly cōsecrate thereto may be answered Gen. 29. that Iacob stoode in no danger of conscience for that by the procurement of Laban he laye with Lya in stede of Rachel neither for the same was he to be charged with aduowtrie because he meāt good faith and thought him selfe to haue had the companie of his wyfe Rachel So idolatrie is not to be imputed vnto him that worshippeth Christ with godly honour in the bread not cōsecrate which of good faith he thinketh to be consecrate Touching this case S. Augustine hath this notable saying Inchi 60 We haue nede sayeth he to put a difference in oure iudgemēt and to knowe good from euyll for as much as Sathan chaunging his shape sheweth him selfe as an angell of light least through deceite he leade vs a syde to some perniciouse thinges For when he deceiueth the senses of the bodye and remoueth not the mynde from true and right meaning wherein ech man leadeth a faithfull lyfe there is no perill in religion Or if whē he fayneth him selfe good and doth or sayeth those thinges that of congruence perteine to good angels although he be thought to be good this is not a perilouse or sickely errour of Christian faith But when as by these thinges he begynneth to bring vs to thinges quite contrarie then to knowe him from the good Spirite and not to go after him it standeth vs much vpon diligently to watche and take heede Thus S. Augustine This much for th'adoration of the Sacrament or rather of Christ in the Sacrament maye suffise Or that the Sacrament was then or now ought Iuell to be hanged vp vnder a Canopie Of the reuerent hanging vp of the Sacrament vnder a Canopie ARTICLE IX IF M. Iuell would in plaine termes denye the reseruatiō and keping of the blessed Sacrament for which purpose the Pyxe and Canopie serued in the Churches of England as of the professours of this newe gospell it is bothe in word and also in dede denyed it were easy to proue the same by no small number of auctorities such as him selfe can not but allowe for good and sufficient But he knowing that right well guilefully refrayneth from mētion of that principall matter and the better to make vp his heape of Articles for some shewe against the Sacrament by denyall reproueth the hanging vp of it vnder the Canopie thereby shewing him selfe like to Momus who espying nothing reproueable in fayer Venus fownde faulte with her slypper Whereto we saye that if he with the rest of the Sacramentaries would agree to the keping of the Sacramēt thē would we demaunde why that maner of keping were not to be liked And here vpon proufes made of defaulte in this behalfe and a better waye shewed in so small a matter conformitie to the better would sone be persuaded Diuerse maners of keping the blessed Sacrament In other christen countries we graunt it is kepte otherwise vnder locke and keye in some places at the one ende or syde of the aulter in some places in a chappell buylded for that purpose in some places in the vestrie or in some inward
and bloud as our lord sayde For although thy sense reporte to thee so much that it is bare bread and wyne yet let thy faith staye thee and iudge not thereof by thy taste but rather be right well assured all doubte put a parte that the body and bloud of Christ is geuen to thee Againe he sayeth thus in the same place Haec cum scias pro certo explorato habeas qui videtur esse panis noÌ„ esse sed corpus Christi item quod videtur vinum non esse quanquam id velit sensus sed sanguinem Christi ac de eo prophetam dixisse panis cor hominis confirmat firma ipse cor sumpto hoc pane vtpote spirituali Where as thou knowest this for a very certainetie that that which semeth to be wyne is not wyne albeit the sense maketh that accompte of it but the bloud of Christ and that the prophete therereof sayde bread strengthneth the hart of man strengthen thou thy selfe thy harte by taking this bread as that which is spirituall And in 3. Catechesi this father sayeth Panis Eucharistiae post inuocationem sancti Spiritus non amplius est panis nudus simplex Sed corpus etc. The bread of the Sacrament after prayer made to the holy ghost is not bare and simple bread but the body of Christ Now sith that by this doctours plaine declaratioÌ„ of the catholike faith in this point we ought to beleue and to be verely assured that the bread is no more bread after coÌ„secration but the very body of Christ and the wyne no more wyne but his pretiouse bloud though they seme to the eye otherwise though taste and feeling iudge otherwise and to be shorte though all senses reporte the contrary and all this vpon warrant of our lordes word who sayde these to be his body and bloud and that as he teacheth not in the bread and wyne And further sith we are taught by Eusebius Emisenus in his homilies of Easter to beleue terrena coÌ„mutari transire the earthly thinges to be chaunged and to passe againe creaturas conuerti in substantiam corporis Christi the creatures of bread and wyne to be tourned in to the substaÌ„ce of our lordes body and bloud which is the very traÌ„substantiation Transubstantion In Liturgia And sith Chrysostom sayeth Panem absumi that the bread is consumed awaie by the substance of Christes bodye And Damascen Lib. 4. de orthodoxa fi c. 14. In Mar. 14 bread and wine traÌ„smutari supernaturaliter to be chaunged aboue the course of nature and Theophylact the bread transelementari in carnem domini to be quite tourned by chaunging of the elementes that is the matter or substance it consisteth of into the fleshe of our lorde and in an other place In Matth. 26. ineffabili operatione traÌ„sformari etiamsi panis nobis videatur that the bread is traÌ„sformed or chaunged into an other substantiall forme he meaneth that of our lordes body by vnspeakeable working though it seme to be bread The treatises of these greke vvriters haue ben set forth of late by one Claudius de Sainctes Finally sith that the greke Doctours of late age affirme the same doctrine among whom Samona vseth for persuasion of it the similitude which Gregorie Nyssene and Damascen for declaration of the same vsed before which is that in consecration such maner transubstantiation is made as is the conuersion of the bread in nourrishing in which it is tourned into the substance of the nourrished Methonensis like S. Ambrose would not men in this matter to looke for the order of nature seing that Christ was borne of a virgine besyde all order of nature and sayeth that our lordes bodye in this Sacrament is receiued vnder the forme or shape of an other thing least bloud shuld cause it to be horrible Nicolaus Cabasila sayeth that this bread is no more a figure of our lordes bodye Cap. 27. neither a gifte bearing an image of the true gifte nor bearing any description of the passioÌ„s of our Sauiour him selfe as it were in a table but the true gifte it selfe the most holy bodye of our lord it selfe which hath truly receiued reproches contumelies stripes which was crucified which was kylled Marcus Ephesius though otherwise to be reiected as he that obstinatly resisted the determination of the Councell of Florence concerning the proceding of the holy ghost out of the sonne yet a sufficient witnes of the Greke churches faith in this point affirming the thinges offred to be called of S. Basile antitypa that is the samplers and figures of our lordes bodye because they be not yet perfitely consecrated but as yet bearing the figure and image referreth the chaunge or transubstantiation of them to the holy ghost donec Spiritus sanctus adueniat qui ea muter these giftes offered sayeth he be of S. Basile called figures vntill the holy ghost come vpon them to chaunge them Whereby he sheweth the faith of the Greke church that through the holy ghost in consecration the bread and wine are so chaunged as they maye no more be called figures but the very bodye and bloud of our lord it selfe as into the same chaunged by the comming of the holy ghost Which chaunge is a chaunge in substance and therefore it may rightly be termed traÌ„substaÌ„tiation TransubstaÌ„tiatioÌ„ which is nothing elles but a tourning or chaunging of one substance into an other substance Sith for this point of our religioÌ„ we haue so good auctoritie and being thus assured of the infallible faith of the churche declared by the testimonies of these worthy fathers of diuerse ages and quarters of the worlde we may well saye with the same churche against M. Iuell that in this Sacrament after consecration there remayneth nothing of that which was before but only the accidentes and shewes without the substance of bread and wyne And this is a matter to a Christen man not hard to beleue For if it please God the almightie Creator in the condition and state of thinges thus to ordeine that substaÌ„ces created beare and susteine accideÌ„tes why may not he by his almighty power coÌ„serue and kepe also accideÌ„tes without substaÌ„ce sith that the very hethen philosophers repute it for an absurditie to saye primam causam non posse id praestare solam quod possit cum secunda that is to saye that the first cause whereby they vnderstand God can not doo that alone which he can doo with the secoÌ„d cause where by they meane a creature And that this being of accidentes without substance or subiecte in this SacrameÌ„t vnder which the bread not remaining the bodye of Christ is present maye the rather be beleued it is to be consydered that this thing tooke place at the first creatioÌ„ of the world Basilius hexaemeroÌ„ hom 6 Damas li. 2. cap. 7. Paulê° Burgensis Gene. 1. after the opinion of some Doctoures Who do affirme that that first light which was at
and marked them selues with the same The second were such as notwithstanding they had ben christened yet for the inconstancie of their mynde were vexed with vncleane sprites The third sorte were they who for their synnes committed had not yet made an ende of doing their open penaunce All these were iudged by the gouernoures of the churche at the begynning vnworthy to be present at these holy mysteries Now if this great reuerence towardes the ho y thinges in them was iustly praised the admitting of all sortes of people not onely to be present and to beholde the same but also to heare and vnderstande the wordes of consecration that hath thus allwaies ben honoured with silence and secretnes can not seme to wise zelouse and godly men a thing commendable specially in these tymes in which the holy Christen discipline of the churche is loosed and vtterly shaken of and no difference nor accompte of any diuersitie made betwen the perfite and godly people and them that ought to doo open penaunce that be possessed with deuilles and be infamouse for heynouse and notoriouse crimes committed Where as in olde tymes when by holesom discipline the faithfull people were kepte in godly awe and obedience that prayer also which was sayde ouer the oblation before consecration was pronounced closely and in silence and therefore it was called of the latines secreta of the Grekes mystica oratio meaning thereby that it ought not to be vttered openly and made common Iuell Or that the priest had then authoritie to offer vp Christ vnto his father Of the priestes auctoritie to offer vp Christ to his father ARTICLE XVII Threefold oblation of Christ CHRIST is offered vp to his father after three maners figuratiuely truly with bloud shedding and sacramentally or mystically In figure or signification he was offered in the sacrifices made to God bothe in the tyme of the lawe of nature and also in the tyme of the lawe written And therefore Saint Iohn calleth Christ the lambe which was killed from the begynning of the world meaning in figure The sacrifices of Abel Agnus occilus est ab origine mudi Apoca. 13. Heb. 10. Lib. 6. ca. 5 Noe and Abraham and all those of the people of Israel commaunded by the lawe of Moses figured and signified Christ For which respecte chiefly the law is reported of Saint Paul to haue the shadowe of the good thinges to come S. Augustine writing against Faustus the heretike sayeth Testamenti veteris sacrificia omnia multis varijs modis vnum sacrificium cuius nunc memoriam celebramus significauerunt All the sacrifices of th' olde testament signified by many and sundry waies this one sacrifice whose memorie we doo now celebrate And in an other place he sayeth De fide ad Petrū diaconum cap. 16. that in those fleshely sacrifices there was a signification of Christes fleshe which he shuld offer for synnes and of his bloude which he shuld shedde for the remission of our synnes Truly and with bloude shedding Christ was offered on the Crosse in his owne persone where of S. Paul sayeth Christ gaue him selfe for vs Tit. 2. Ephes 5. that he myght redeme vs from all iniquitie And againe Christ hath loued vs and hath delyuered him selfe for vs an oblation and sacrifice to God into a swete sauour Sacramentally or in mysterie Christ is offered vp to his father in the dayly sacrifice of the churche vnder the forme of breade and wine truly and in dede not in respecte of the maner of offering but in respecte of his very body and bloude really that is in dede present as it hath ben sufficiently proued here before The two first maners of the offering of Christ our aduersaries acknowledge and cōfesse The third they denye vtterly And so they robbe the churche of the greatest treasure it hath or may haue the body and bloude of our Sauiour Christ once offered vpon the crosse with painefull suffering for our redemption and now daily offered in the blessed Sacrament in remembraunce For which we haue so many proufes as for no one point of our Christen religion moe And herein I am more encombred with store then straighted with lacke and doubte more what I may leaue then what I may take Wherefor thinking it shall appeare to the wise more skylle to shewe discretion in the choise of places rather then learning in recitall of number thoug we are ouer peartely thereto prouoked by M. Iuelles vaunting and insolent chalenge I intend herein to be shorte verely shorter then so large a matter requireth and to bring for proufe a fewe such autorities I meane a fewe in respecte of the multitude that might be brought as ought in euery mannes iudgement to be of great weight and estimation The scripture it selfe ministring euident proufe for the oblation of Christ to his father by the priestes of the newe testament in the Institution of this holy Sacrament in the figure of Melchisedech and in the prophecie of Malachie the prophete the autorities of the fathers neded not to be alleged were not the same scripture by the ouerthwarte and false interpretations of our aduersaries wrested and tourned to a cōtrary sense to the horrible seducing of the vnlearned For where as the holy Euangelistes reporte that Christ at his last supper tooke breade gaue thankes brake it and sayde this is my body wich is geuen for you Luc. 22. Againe this is my bloude wich is shedde for you in remission of synnes By these wordes being wordes of sacrificing and offering they shewe and set forth an oblation in acte and dede though the terme it selfe of oblation or sacrifice be not expressed Albe it to some of excellent knowledge datur here sowndeth no lesse then offertur or immolatur that is to saye is offered or sacrificed specially the additiō pro vobis withall cōsydered For if Christ sayde truly as he is truth it selfe and guile was neuer fownde in his mowth then was his body presently geuen and for vs geuen at the tyme he spake the wordes that is at his supper For he sayde datur is geuen not dabitur shall be geuen And likewise was his bloude shedde in remissiō of synnes at the tyme of that supper for the texte hath funditur is shedde But the geuing of his body for vs and the shedding of his bloud in remissiō of synnes is an oblatiō of the same ergo Christ offered his body and bloude at the supper And thus datur signifieth here as much as offertur Now this being true that our lord offered him selfe vnto his father at his last supper hauing geuen cōmaundement to his Apostles to doo the same that he there dyd whō then he ordeined priestes of the newe testament saying doo this in my remembraunce as Clement doth plainely shewe lib. 8. Apostolicarum cōstitut cap. vltimo the same charge perteining no lesse to the priestes that be now the successours of the Apostles in this behalfe then to
Iuell requireth or no it shall not greatly force The credite of the catholike faith dependeth not of olde proufes of a fewe newe cōtrouersed pointes that ben of lesse importaunce As for the people they were taught the truth plainely when no heretike had assaulted their faith craftely The doctrine of the churche The doctrine of the churche is this The body of Christ after due consecration remayneth so long in the Sacrament as the Sacrament endureth The Sacrament endureth so long as the formes of breade and wine continewe Those formes continewe in their integritie vntill the other accidentes be corrupted ad perishe As if the colour weight sauour taste smell and other qualities of bread and wine be corrupted and quite altered then is the forme also of the same annichilated and vndone And to speake of this more particularly sith that the substance of bread and wine is tourned into the substance of the body and bloud of Christ as the scriptures auncient doctours the necessary consequent of truth and determination of holy churche leadeth vs to beleue if such chaunge of the accidentes be made which shuld not haue suffised to the corruption of bread and wine in case of their remaindre for such a chaunge the body and bloud of Christ ceaseth not to be in this Sacrament whether the chaunge be in qualitie as if the colour sauour and smell of bread and wine be a litle altered or in quantitie as if thereof diuision be made into such portions in which the nature of bread and wine might be reserued But if there be made so great a chaunge as the nature of bread and wine shuld be corrupted if they were present then the body and bloud of Christ doo not remaine in this Sacrament as when the colour and sauour and other qualities of bread and wine are so farre chaunged as the nature of bread and wine might not bear it or on the quātities syde as if the bread be so small crōmed into dust and the wine dispersed into so small portiōs as their formes remaine no lenger thē remaineth no more the body and bloud in this Sacramēt Thus the body and bloud of Christ remayneth in this sacrament so long as the formes of bread and wine remaine And when they faile and cease to be any more then also ceaseth the body and bloud of Christ to be in the Sacrament For there must be a conuenience and resemblaunce betwen the Sacraments and the thinges whereof they be sacraments which done awaie and loste at the corruption of the formes and accidents the sacraments also be vndone and perishe and consequently the inward thing and the heauenly thing in them conteined leaueth to be in them Here because many of them which haue cutte them selues from the churche condemne the reseruation of the Sacrament Of reseruation of the Sacrament and affirme that the body of Christ remayneth not in the same no longer then during the tyme whiles it is receiued alleaging against reseruation the example of the Paschall lambe in the olde lawe Exod. 12. wherein nothing ought to haue remained vntill the morning and likewise of manna I will rehearse that notable and knowen place of Cyrillus Alexandrinus Ad Colosyriū Arsenoiten Episcopū citat Thomas parte 3. q. 76. his wordes be these Audio quòd dicant mysticam benedictionem si ex ea remonserint in sequentem diem reliquiae ad sanctificationem inutilem esse Sed insaniunt haec dicentes Non enim alius fit Christus neque sanctum eius corpus immutabitur Sed virtus benedictionis viuifica gratia manet in illo It is tolde me they saye that the mysticall blessing so he calleth the blessed Sacrament in case portions of it be kepte vntill the nexte daie is of no vertue to sanctification But they be madde that thus saye For Christ becōmeth not an other neither his holy body is chaunged but the vertue of the consecration and the quickening or lyfe geuing grace abydeth still in it By this saying of Cyrillus we see that he accompteth the errour of our aduersaries in this Article no other then a mere madnes The body of Christ sayeth he which he termeth the mysticall blessing because it is a most holy mysterie done by consecration once consecrated is not chaunged but the vertue of the consecration and the grace that geueth lyfe whereby he meaneth that fleshe assumpted of the word remayneth in this sacrament also when it is kepte verely euen so long as the outward formes continewe not corrupte Or that a Mouse or any other worme or beaste maye eate the body of Christ Iuell for so some of our aduersaries haue sayd and taught What is that the Mouse or vvorme eateth ARTICLE XXIII VVhereas M. Iuell imputeth this vile asseueratiō but to some of the aduersaries of his syde he semeth to acknowledge Iuell cōtrarieth him selfe that it is not a doctrine vniuersally taught and receiued The like may be sayde for his nexte Article And if it hath ben sayd of some onely and not taught vniuersally of all as a true doctrine for Christen people to beleue how agreeth he with him selfe saying after the rehearsall of his number of Articles the same none excepted to be the highest mysteries and greatest keyes of our religion For if that were true as it is not true for the greatest parte then shuld this Article haue ben affirmed and taught of all For the highest and greatest pointes of the catholike Religion be not of particular but of vniuersall teaching Concerning the matter of this Article what so euer a mouse worme or beaste eateth the body of Christ now being impassible and immortall susteineth no violence iniurie no villanie As for that which is gnawen bytten or eaten of worme or beaste whether it be the substaunce of bread as appeareth to sense which is denyed because it ceaseth through vertue of consecration or the outward forme onely of the Sacrament as many holde opinion which also onely is broken and chawed of the receiuer the accidentes by miracle remayning without substance In such cases happening contrary to the intent and ende the sacrament is ordeined and kepte for it ought not to seme vnto vs incredible the power of God consydered that God taketh awaie his body from those outward formes and permitteth either the nature of breade to retourne as before consecration or the accidentes to supplye the effectes of the substance of breade As he commaunded the nature of the rodde which became a serpēt to retourne to that it was before when God would haue it serue no more to the vses it was by him appointed vnto The graue autoritie of S. Cyprian addeth great weight to the balance for this iudgemēt in weighing this matter who in his sermon de lapsis by the reporte of certaine miracles sheweth that our lordes body made it selfe awaye from some that being defyled with the sacrifices of idols presumed to come to the communion er they
be set against the truth as contrary to the same but it is such a kinde of figure as doth couer the truth present and so as it were ioyned with the truth as it is wonte to be taken in the newe testament where it sheweth rather the maner of a thing to be exhibited then that it taketh awaie the truth of presence of the thing which is exhibited For elles concerning the truth of Christes body in the Sacramēt if any man doubte what opinion he was of he sheweth him selfe plainely so to iudge of it as euer hath ben taught in the catholike churche Whereof he geueth euidēce in many other places but specially in his second booke to his wife exhorting her not to marye againe to an infidell if she ouerlyued him least if she dyd she should not haue oportunitie to obserue the Christen Religion as she would Speaking of the blessed Sacramēt which was then commonly kepte of deuout men and women in their houses and there in tymes of persecution receiued before other meates when deuotion styrred them he sayth thus Shall not thy husband knowe what thou eatest secretly before other meat And if he knowe it he wil beleue it to be bread not him who it is called the latine is recited before I omitte many other places which shewe him to acknowledge Christes body in the Sacrament because I would not be tediouse which veryly by no wresting can be drawen to the significatiō of a mere figure The like answere may be made to the obiection brought out of S. Augustine contrà Adimantum Manichaeum cap. 13. Non dubitauit dominus dicere Hoc est corpus meum cum tamen daret signum corporis sui our lord stickte not to saye This is my body when notwithstanding he gaue the signe of his body For this is to be consydered that S. Augustine in fighting against the Maniches oftētymes vseth not his owne sense and meaning but those thinges which by some meane how so euer it were might seme to geue him aduantage against them so as he might put them to the worst as he witnesseth him selfe in his booke de bono perseuerantiae cap. 11. 12. Gregorie Nazianzene oratione 4. in sanctum Pascha shewing difference betwen the passeouer of the lawe which the Iewes dyd eate and that which we in the Newe testament doo eate in the mysterie of the Sacrament and that which Christ shall eate with vs in the lyfe to come in the kingdom of his father vttereth such wordes as whereby he calleth that we receiue here a figure of that shall be receiued there Caeterum iam Paschae fiamus participes figuraliter tamen adhuc etsi Pascha hoc veteri sit manifestius Siquidē Pascha legale audenter dico figurae figura erat obscurior at paulò post illo perfectius purius fruemnr cum Verbum ipsum biberit nobiscum in regno patris nouum detegens et docens quae nunc mediocriter ostendit Nouum enim semper existit id quod nuper est cognitū But now sayeth he let vs be made partetakers of this passeouer and yet but figuratiuely as yet albe it this passeouer be more manifest then that of the olde lawe For the passeouer of the lawe I speake boldly was a darke figure of a figure but er it be long we shall enioye it more perfitely and more purely when as the Word that is the sonne of God shall drynke the same newe with vs in the kingdom of his father opening and teaching the thinges that now he sheweth not in most clear wise For that euer is newe which of late is knowen Where as this learned father calleth our passeouer that we eate a figure whereof the lawe passeouer was a figure terming it the figure of a figure he asketh leaue as it were so to saye and confesseth him selfe to speake boldely alluding as it semeth to S. Paul or at least hauing fast printed in his mynde his doctrine to the Hebrewes Heb. 10. where he calleth the thinges of the lyfe to come res ipsas the very thinges thē selues the thīges of the Newe testamēt ipsā imaginē rerū the very image of thinges and the Olde testamēt imaginis vmbrā the shadowe of the image Which doctrine Nazianzene applyeth to the Sacrament of the aulter And his meaning is this that although we be goten out of those darknes of the lawe yet we are not come to the full lyght which we looke for in the world to come where we shall see and beholde the very thinges them selues clearely and we shall knowe as we are knowen To be shorte by his reporte the sacramētes of the olde testament be but figures and shadowes of thinges to come the Sacramentes of the Newe testament not shadowes of thinges to come but figures of thinges present which are cōteined and delyuered vnder them in mysterie but yet substantially at the ende all figures in heauen shall cease and be abolished and there shall we see al those thinges that here be hydden clearely face to face And where Christ sayeth that he will drinke his passeouer newe with vs in the kingdom of his father Nazianzen so expowndeth that word Newe as it may be referred to the maner of the exhibiting not to the thing exhibited not that in the world to come we shall haue an other body of our lord which now we haue not but that we shall haue the selfe same body that now we haue in the Sacrament of the aulter in a mysterie but yet verely and substantially after an other sorte and maner and in that respecte newe for so had without mysterie or couerture in cleare sight and most ioyfull fruitiō it is newe in comparison of this present knowledge Thus the word figure reporteth not alwaies the absence of the truth of a thing as we see but the maner of the thing either promysed or exhibited that for as much as it is not clearly and fully sene it be called a figure so of Origen it is called imago rerum In Psal 38 homil 2. an image of the thinges as in this place Si quis verò transire potuerit ab hac vmbra veniat ad imaginem rerum videat aduentum Christi in carne factum videat cum pontificem offerentem quidem nunc patri hostias post modum oblaturum intelligat haec omnia imagines esse spiritualium rerum corporalibus officijs coelestia designari Imago ergo dicitur hoc quod recipitur ad praesens intueri potest humana natura And if any man sayeth he can passe and departe from this shadow let him come to the image of thinges and see the comming of Christ made in fleshe let him see him a bishop that bothe now offereth sacrifice vnto his father and also hereafter shall offer And let him vnderstand that all these thinges be images of spirituall thinges and that by bodily seruices heauenly thinges be resembled and set forth So this
which is at this present receiued and may of mannes nature be sene is called an image In this saying of Origen this word image doth not in significatioÌ„ diminishe the truth of thinges so as they be not the very thinges in dede for the thinges that Christ dyd in fleshe were true thinges but when they are termed the image of thinges thereby is signified so farre as the condition and nature of man can beholde and see them This is most plainely vttered by Oecumenius a Greke writer vppon these wordes of saint Paul to the Hebrewes Non ipsam imaginem rerum Hebr. 10. Not the image it selfe of thinges id est verità tem rerum that is the truth of thinges sayeth he and addeth further Res appellat futuram vitam imaginem auteÌ„ rerum Euangelicam politiam vmbram verò imaginis rerum vetus Testamentum imago enim manifestiora ostendit exemplaria adumbratio autem imaginis obscurius haec manifestat nam haec veteris testamenti exprimit imbecillitatem The sense of which wordes may thus be vttered in English S. Paul calleth the lyfe to come the thinges and the ordinance or disposition of the thinges in the gospell he calleth the image of thinges and the olde testament he nameth the shadowe of the image of thinges For an image sheweth samples more manifest but the adumbration or shadowing of the image sheweth these thinges but darkely for this doth expresse the weakenes of the olde testament By this place of Oecumenius we see that although it be proper to an image to exhibite the truth of thinges and therefore by interpretation he sayeth Imaginem id est veritatem the image that is the truth yet the proper and right taking of the word signifieth the waye or maner of a thing to be exhibited not the thing it selfe that what the image hath lesse then the thing it selfe it is to be vnderstanded in the maner of exhibiting not in the thing it selfe exhibited Hitherto we haue brought examples to declare that the wordes figure and image signifie the truth of thinges exhibited in dede though in secrete and priuie maner Certaine fathers vse the wordes signum sacramentum that is signe and Sacrament in the same signification Saint Augustine in libro SententiaruÌ„ Prosperi De consecra dist 2. can VtruÌ„ sub figura sayeth thus Caro eius est quam forma panis opertam in sacramento accipimus sanguis eius quem sub vini specie sapore potamus carâ— videlicet carnis sanguis est sacramentúm sanguinis carne sanguine vtroque inuisibili spirituali intelligibili signatur visibile domini nostri Iesu Christi corpus palpabile plenum gratia omnium virtuâ—um diuina maiestate It is his fleshe that we receiue do â—â—â—ered with the forme of bread in the Sacrament and his bloud that vnder the shape and sauour of wyne we drinke soothly fleshe is a sacrament of fleshe and bloud is a sacrament of bloud by the fleshe and the bloud bothe inuisible spirituall intelligible our lord Iesus Christ his visible and palpable body full of the grace of all vertues and diuine Maiestie is signified or as it were with a signe noted In these wordes of Saint Augustine we see the fleshe of Christ called a sacrament of his fleshe and the bloud a Sacrament of his bloud in as much as they be coouered with the forme of bread and wyne yet verely and in substance present and likewise he letteth not to call this veritie or truth of the thinges them selues thus couertly exhibited a signe of Christes visible and palpable body so that the naming of a signe doth not importe a separation from the truth but sheweth a distincte maner of the truth exhibited And therefore according to the truth of the maner of exhibiting it is not the fleshe of Christ but the sacrament of the fleshe of Christ for that the fleshe doth not exhibite it selfe in his owne shape but in a Sacrament And therefore in an other place he writeth thus Sicâ—t ergâ— coelestis panis De consecra dist 2. can Hoc est quod dicimus qui caro Christi est suo modo vocatur corpus Christi cum re vera sit sacramentum corporis Christi illius videlicet quod visibile quod palpabile mortale in cruce positum est vocaturque ipsa immolatio carnis quae sacerdotis manibus fit Christi passio mors crucifixio non rei veritate sed significante mysterio Sic Sacramentum fidei quod Baptismus intelligitur Fides est As the heauenly bread sayeth Saint Augustin which is the fleshe of Christ in his maner is called the body of Christ when as in very dede it is the sacrament of Christes body euen of that which is visible which is palpable and being mortall was put on the crosse and the sacrificing it selfe of his fleshe which is done by the priestes handes is called the passion the death the crucifying of Christ not in truth of the thing but in mysterie signifying So the Sacrament of faith which is vnderstanded to be baptisme is faith By heauenly bread he vnderstanded not wheaten bread but that heauely meate which he sayeth to be the fleshe of Christ and this farre he affirmeth the truth of his fleshe it selfe which he sayeth to be called suo modo in his maner the body of Christ as who should saye whose truth notwithstaÌ„ding if ye beholde on the behalfe of the maner of exhibiting in very dede it is a Sacrament of Christes body which is in visible shape so as he speaketh of Christes body that hath suffred In Psa 98. In 1. cap. Ephes Agayne S. Augustine sayeth in an other place Non hoc corpus quod videris comestari estis Not this body which ye see shall ye eate And Saint Hierom sayeth diuinam spiritualem carneÌ„ manducandam dari aliam quideÌ„ ab ea quae crucifixa est that diuine and spirituall fleshe is geuen to be eaten other beside that wich was crucifyed Wherefore in respecte of the exhibiting the fleshe is diuided that in it selfe is but one and the fleshe exhibited in mysterie is in very dede a Sacrament of Christes body visible and palpable which suffred on the crosse And thus it foloweth of conuenience whereas the fleshe is not the same according to the qualities of the exhibiting which was crucifyed and which now is sacrificed by the handes of a priest againe where as the passion death and resurrection are sayde to be done not in truth of the thing but in mysterie signifying it foloweth I saye that the fleshe is not the same in qualities so as it was on the crosse though it be the same in substance Many mo auctorities might be alleaged for the opening of this matter but these for this present are ynough if they be not too many as I feare me they will so appeare to the vnlearned reader and to such as be not geuen to earnest studie and diligent