for but do consecrat them for a pompe farre off from Gods word and yet notwithstanding doe thrust them to the simple people in stead of sacraments For although they be ministred orderly and according to their lavvfull vse yet when that vse and doing of their proper office doeth cease they retaine no longer neither the name nor vertue of sacraments which thing the old custome of the church doeth proue For when the Communion was ended men did eat their common supper and spent together in the Church those things that remained of the sacraments as Hierom doth witnesse vpon the 1. Cor. cap. 11. Hlerom in 1. Cor. cap. 11. And partly those things that remained vnspent vvere streightway cast in the fire Hesych in Leui. lib. 2. cap. 8. as Hesychius teacheth In Leuit lib. 2. cap. 8. whereof neither was lawfull to be done vnlesse they had ceased to be sacraments Wherefore neither is that doubt of them that receiue it vnvvorthily of any force to subuert this opinion which we haue set forth but that neuerthelesse remaineth safe and vnhurt and worthily to be imbraced of men desirous of trueth and concord First because the dignitie due honour of the sacraments is not hurt but remaineth whole and vnblemished whilest we confesse both the trueth of his body and the nature and substance of the same to be receiued of the faithfull together with outward signes which thing the ancient Fathers do testifie to be done Againe if we receiue that distinction which the same Fathers diligently obserued betvveene that proper assumpt body of the Lord or that he tooke vpon him and this figuratiue body or sacrament of his body there is no offence committed against the rule of our faith which by no meanes is to be wronged since that we attribute to either body their due For we say that his proper and assumpt body is in a place and limitted within the space of a place for the maner of his true body as Augustine saith As the true maner of humane nature requireth and the true beleeuing fathers against Marcion Eutyches and other heretikes do stoutly affirme Which thing they that deny and appoint that body to be euery where doe by that meanes deny the true nature of his body and fall into the errors and heresies of them And yet there is no let but the trueth of his mysticall body because it is a spirituall and diuine matter is as largely spread present as the celebration of the sacrament is spread according to the opinion of the same true beleeuing Fathers Furthermore no absurdities follow this doctrine as very many doe insue both that grosse Transubstantiation also that carnal coupling with the bread namely that mise beasts desperate men doe gnaw chew or swallow that precious body of the Lord which was taken of the Virgine whereas it is lawfull for no man to eat of that body no not for a godly man as Hierom witnesseth Beside this is no doubtfull doctrine nor hard to be perceiued but open and very cleare as farre as the nature of the mysteries do permit And albeit this controuersie doth otherwise seeme to many intricate and like a maze this exposition is easie no darkenes in it no wordes of the Scriptures nor testimony of the Fathers be against it but all they do agree friendly accord Adde hereunto that this maner of handling this matter is old constantly deliuered to vs frō the ancient Fathers not new sprung nor at this time first inuented as the matter it selfe declareth therefore it maketh them more friendly to obtaine the peace and tranquility of the Church since that all men may vnderstand that it is no new opinion made out of our owne heads but the ancient opinion of the true beleeuing Fathers called to memory againe especially since it is of such sort as can iustly offend no part but moue exhort all men to be content There be some that take in ill part that the sacrament of Thankesgiuing is called a signe or figure as though it were a bare signe or vaine figure Here they heare that it is not only a signe but the thing it selfe not onely a figure but also the trueth Not being contented herewith they vrge the Fathers they require the nature of his body in the sacrament Here also they do heare that the presence of his nature is taught and that there is a naturall participation Yet they goe further and command vs to confesse a substance of his body They see also that the substance is by vs affirmed to be present and that our communion with Christ naturally and if I may so say substantially is here set out but yet that these termes ought to bee vnderstood not as Philosophers but as Diuines vse to speake Neither would wee striue so much about that terme of Transubstantiation albeit it be barbarous nothing necessary if so be they would interpret it to be such a change of substance as the ancient Fathers acknowledged that is to say a sacramentall alteration such also as is made in a creature that is regenerat by Baptisme which is made a new man and a new creature and such also as is made when wee be turned into the flesh of Christ which examples the ancient Fathers vsed We do not so much eschew the termes themselues although there is also respect to be had of them but we require the significatiō of them which the Fathers themselues taught and earnestly demaund And onely that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say the deuouring of flesh which by no meanes they allow but condemne as foolish and wicked we reiect as farre off from the Scriptures and farre from the interpretation of the Fathers and finally directly striuing with the true faith and we iudge that a spiritual meaning is necessary in the eating of this flesh follovving therein Christ himselfe the Author and the consent of the best allowed interpreters that we haue Surely it is a marueilous matter to see hovv in other controuersies we be Aristotle men and oftentimes take hold of distinctions more curious then necessary and in this disputation of Sacraments we admit no difference we allow no equiuocation although both the nature of the thing requireth it and the authoritie of the old writers doe as it were point vs to it with a finger and seeing that neither the Scriptures nor the holy Fathers do speake of the diuine mysteries after a naturall sort but after an high and diuine maner as becommeth men that treat of diuine matters and inspired with God comparing spiritual things with spirituall things Againe if there be any man that thinketh that there is here too much attributed to the elements it is not so but their due reuerence is giuen to the outward signes for the holy vse of them But the invvard povver which commeth by the force of the word of God is onely that which the mind of the faithfull doth respect which sanctifieth the body and the minde of him that vseth it But if there be any that require a miracle for some of the Fathers called the sacrament of Thankesgiuing a notable miracle surely it is no lesse to be marueiled at that the bread and wine being earthly creatures and ordeined to feed the body onely doe possesse that force in them and so mighty an efficacie by the vertue of the mystical benediction that they cleanse nourish sanctifie and prepare to immortalitie both minds and bodies so that they make vs members of Christ and one body with him Yea this miracle hath more weight more dignitie greater profit and more agreeable to the maner of the mysteries then any grosse Transubstantiation or naturall and humane flesh-eating can comprehend Wherefore the seeds of contention and discord bee now taken away and there remaineth no cause why but the Churches of Christ especially those that professe the desire of the Gospel may agree in one with quiet minds and coupled affections which now disagree among themselues with bitter hatred These things my brethren I haue thought meet to gather together touching this controuersie full of thornes as it seemed to many surely at the first not with this intent to set it abroad in print but to haue some certaintie whereto I may leane in a matter so full of controuersie and yeeld a reason of my opinion But now that me thinketh I haue taken some fruit of this worke vvhateuer it bee I am not vnwilling if it may bring any profit to others also This I know in my owne conscience that I haue sought for no other thing in this Treatie but godly and modestly to profit my selfe and others I beseech the GOD and Father of our Lord IESVS CHRIST to remooue from the mindes of Pastours Doctours and Ministers of the Church the greatest confusion of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is desire to striue and rule and dispose their mindes to peace and brotherly concord in Christ that they may not abuse this notable bond of loue deliuered and commended by the Lord himselfe to his Church wresting it to the nourishing of contentions and factions And vouchsafe to inspire with his Spirit the hearts of Princes and Magistrates that they may aboue all things regard what doeth most become the rule committed to their charge and aduance Gods glory and not respect vvhat may grovv to their coffers by this troublesome time with the cruell vexation of their Subiects and common calamitie of their Common-weales
haue lost by these our contentions Iesus Christ I say whose Victory Triumph Honour Praise and Glory be for euer and euer Amen ¶ A way of Reconciliation touching the trueth nature and substance of the Body or of the Flesh and Blood of CHRIST in the Sacrament WHat good man doeth not sorrow or what man zealous in Religion doeth not often bewaile the pitifull and vnluckie contention about the LORDS SVPPER which hath now many yeres troubled the Churches of CHRIST which haue imbraced the pure doctrine whereby not onely brotherly Loue is broken but also cities and whole countreys be thereby brought in danger For whereas after the expelling the darkenesse of Ignorance and the happy restoring to the Church the gift of tongues a certaine new Light was restored to the world and the Gospel had begun to take so great roote that thereby hope of very great fruit was offered to ensue By and by this sharpe and vehement contention bursting in among the chiefe champions of the Word hath miserably troubled these very good beginnings For looke what weapons they had valiantly vsed in setting foorth the trueth in ouerthrowing the enemies of the Gospel the very same after this strife was risen did they bend one against another So that the happie course of the Gospel that began to flourish is not only hindered but also by factions discords the matter is come to that passe that vnlesse the mighty Right-hand of the Lord do resist the trueth doeth seeme to appaule and decay againe yea and to returne to the former confusion For if we will iudge the matter truely no force hath so much withstand the inlarging of the Gospel no not the deceits and inchantments of the idole of Rome not the crueltie of Princes against the flocke of CHRIST not the troublesome motions of breeders of Sects as this onely rash contention hath done hurt which bringeth to the minds of godly men sorrow to the enemies cause to reioyce and to the weake and vnlearned offence and falling And surely there is no doubt but that our owne wickednesse hath bene the originall of this so great an euil as it hath bene of many other For wee not regarding or rather contemning the light offered vs are iustly thought vnworthy of so great a benefit Which thing also is the cause that albeit many learned good men vnderstand what profit it should be for the Christian common wealth speedily to pacifie this quarrell and to ende the contentions few notwithstanding doe earnestly traueile about this matter And if any haue attempted it it seemeth to fall out as vnluckily taken in hand to the contrary part For my part when I saw no end could be made of strife nor any hope in any one of better sequele I thought best to commit the matter to GOD by prayer and with silence to looke for helpe in season at his hands Yet in this meane space I thought it my part not to neglect a matter of so great waight but after examination had of the chiefe points of this controuersie to bolt out what was trueth and what not and then to determine vpon a sure grounded opinion both by authoritie of holy Scripture and by the vndoubted testimonies of the Fathers aswell to satisfie my selfe as to yeeld a reason thereof to any that should perhaps demand it of mee that the minde should not wauer continually to fro tossed as it were with the contrary violence of winds While I take this worke in hand diligently tread the steps of the old Interpreters me thinketh I perceiue vnlesse my opinion deceiue me that this controuersie is not so intangled nor darke as most men suppose and that these sharp cōtentions haue come rather by mens fault then by the nature of the matter and that the way of Reconciliation shall not bee so hard with men desirous rather of the trueth then of quarrelling Wherefore albeit I took in hand this worke whatsoeuer it be priuately to my selfe yet because among my friends certaine good men and well giuen were so desirous I did not greatly passe to haue it come to the eares eyes of other that if there be herein any profit it may also do them good The cause I haue thought good so to diuide that briefly it may bee brought to three especial points First wil I shew the trueth of the body of CHRIST in the Sacrament to be giuen to the faithful and that these termes Nature and Substance are not to be shunned but that they of old time disputing of the Sacrament vsed them Then will I declare the difference betweene the Lords proper body and that which is in the Sacrament and that the olde Fathers were of that opinion And lastly I will set foorth at large what maner of Body that is which is receiued in the mysterie why it is called by that name after the opinion of the selfe same Fathers Which things once expounded a man may easily iudge of the whole controuersie First it is manifest ynough by the declaration of the Euangelists Matthew Matth. 26. c. Matth. 14. c. Luke 22. c. Marke and Luke that our Lord IESVS CHRIST when he should depart out of this world and leauing the earth should goe vp to the Father did ordeine the Sacrament of his Body and Blood in the presence of his disciples at Supper and so when he had taken the bread he blessed brake it and gaue it to them saying This is my body After the like maner the Cup also saying This Cup is the new Testament in my Blood 1. Corinth 11. Doe this in remembrance of me Paul also writeth to the same effect to the Corinthians in his first Epistle the 11. chapter rehearsing in a maner the very same words Et cap. 10. in the tenth chapter The Cup saith he of blessing which we blesse is it not the partaking of the Blood of Christ The bread which we breake is it not the partaking of the Body of Christ By these words of the Euangelists and the Apostle they of old time were of that opinion that CHRIST our Lord which is Trueth it selfe spake these things truly and did in deed performe those things that he spake so that no place of doubt might any more be left concerning the trueth of the matter Moreouer those words which in the sixt chapter of Iohn Iohn 6. c. the Lord spake My flesh is meat indeed and my blood is drinke indeed c. The bread which I will giue you is my flesh And vnlesse you eate the flesh of the Sonne of man and drinke his Blood c. The Fathers with great accord as well Grecians as Latines doe apply to the Sacrament of Thankesgiuing And that they haue interpreted those places so both in Iohn and the rest of the Euangelists and Paul to the Corinthians the testimonies that follow taken out of the authors themselues Iustin Martir Apol. 2. shal happily proue First Iustin Martyr
other Fathers but those things that follow be not so It is verely his body saith he that is knit with the diuinitie that body taken of the holy Virgin This before him no man had said If his meaning be of the proper body the authoritie of the Fathers that were before him cryeth out against him which plainely affirme that body to be taken from the earth caried aboue the starres and not to be here who also with manifest difference doe separate that body from the sacrament of the bodie vnlesse peraduenture we may so interprete it as that saying of Augustine The same body and not the same body the same by grace and power and not the same according to the proper maner of a body the which it may seeme that this Authors meaning was when he writ this For by and by there followeth Not that the body that was taken of the Virgin should come down from heauen but that the very bread and wine is chaunged into the body and blood of the Lord. By which woords hee himselfe testifieth that this body which is receiued in the Sacrament is to bee vnderstood one way and that body which was taken which hee denieth to come downe from heauen another way For if it abide in heauen without comming downe hither and if bread be made of the very same body that was taken sure the bread must be in heauen and the faithfull shall here receiue neither the bread nor yet the body which thing no man in his right wits can affirme But if wee leaue the body that was taken in his place in heauen as our faith doth require and say notwithstanding that the same is present in the sacrament by grace and power as the rest of the Fathers do pronounce and therefore this bread may be called and beleeued for the naturall propertie of a body that is coupled with it to be the body of Christ not properly as that body that he tooke vpon him but after a spirituall sort as the sacrament of that body the matter is not intricate but plainely opened neither shall there bee any neede to frame crooked mazes that be cleane contrary to our faith or to knit vaine ropes of sand or to shun the similitudes that the former Fathers vsed and to inuent other similitudes grosse and strange from mysteries as Damascenus doth in this place For euen as saith hee the bread in eating and the wine and water in drinking are naturally turned into the body and blood of him that eateth and drinketh them and be made another body then that they had before so the Shewe bread and the wine and water by inuocation and comming of the holy Ghost bee changed aboue the law of nature into the body and blood of Christ and be not two but one and the same What other thing doeth hee by this similitude but open a way to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the eating of mans flesh which thing Cyrillus Theophylactus and other Fathers do detest How much better haue Cyprian Ambrose Epiphanius Emissenus and other said which affirme a like change in the sacrament of thankesgiuing as that which is made in Baptisme whereby it commeth to passe that the signes do remaine the same and by grace they get to themselues a new substance in like maner as one selfe man being not yet regenerate doeth belong to the olde Adam and after regeneration becommeth a new man and a new creature not by a fleshly meane which agreeth not to sacraments but after a spirituall sort But Damascenus forgetting himselfe who had before affirmed this meate to be spirituall as the regeneration in Baptisme now teacheth it to be carnall if this bread must passe into the body of Christ as common bread doth into the bodies of those that eate it vvhereby it happeneth that he falleth also into another errour for he denieth this bread and wine to bee a figure This bread and wine saith he is not a figure of the body and blood of Christ God forbid but the very deified body of the Lord. And no marueile it is that he denieth this if he be in opinion that this bread is so changed as common bread is into the body of the feeder But all they of old time throughout be repugnant and surely hee iarreth with himselfe for after those wordes cited out of the sixt Chapter of Iohn Vnlesse yee eate the flesh of the Sonne of man c. And My flesh verely c. by and by he bringeth another similitude of a coale farre diuerse from the former A coale saith he is not simple wood but coupled with fire so the bread of communion is not simple bread but coupled with the diuinitie How diuers is the maner of these two similitudes before he said that the Shewbread was turned into the body of Christ beyond nature as the common bread is naturally changed into the body of him that eateth it but that is not done vvhile there remaineth bread here he saith that the bread of communion is not simple bread but bread coupled with the diuinitie The bread therefore remaineth to what is it coupled to the diuinitie Where is then that grosse transmutation Againe a litle after This is that pure sacrifice without blood which God hath commanded by the Prophet should be offered to himselfe from the rising of the Sunne to the going dovvne of the same If hee speake of the body that hee tooke vpon him how is it without blood if hee speake of his spirituall body and blood he saith trueth Againe he saith This body is not consumed it is not corrupted nor cast into the draught If his meaning be of his spirituall and better substance of the sacrament vvee confesse it if of the outward signe Origen farre better learned then Damascenus saith As touching to that material part that it hath it goeth into the belly and is cast into the draught Damascenus goeth yet further and saith The bread is the first fruites of the bread to come which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but epiousios doth signifie either the bread to come that is of the world to come or els that which is taken for the consecration of our substance But vvhether it be this way or that way it is aptly called the body of Christ For the Lords flesh is a spirit giuing life because it was conceiued of a quickening spirit For that which is borne of spirit is spirit But this I speake not to take away the nature of a body but willing to shew his quickening and diuinitie How changeable is this speach sometime one and the selfe bread is one and selfe body another time it is the first fruits of the bread to come otherwhile flesh at another time spirit At last about the end he saith For albeit some named the bread and wine patternes of Christs body and blood as that holy man Basill yet after the sanctifying they called it not so but before the
say This is my body when he gaue the signe of his bodie Chrisostome And Chrysostome vpon the 26. of Matthew Homilia 83. For if Christ be not dead whose figure signe is this sacrifice Finallie of some it is called a figure and a badge as of Origen and Chrysostom of some other an example patterne and image as of Ambrose Basill and Origen wherefore not without cause it hath also the name of that thing whose figure badge and patterne it is Wherefore it is the more to be maruelled what commeth into their mindes that cannot abide to haue it called a figure nor doe acknowledge any figure in the words of the Supper but doe reprochfully call them that doe acknowledge it figure framers whereas it is plaine for all that that all old writers did so call it and that by those words of the Lords supper the Lorde did consecrate the Sacrament of his body this being manifest also that after the letter proper manner of speech the bodie of Christ signifieth one thing and the Sacrament of his bodie another And if it shall not be a figure it shall neither be a signe nor a sacrament And so such as be ready to call other men sacramentaries they themselues doe take away the sacraments altogether Therefore let no man doubt but this sacrament is both a figure and therefore doeth also take the name of that thing whereof it is a figure We said there was another thing which the auncient Fathers acknowledging in this sacrament would haue it verily to be the Lords body and that is the vertue of the body it selfe that is of force and giueth life which vertue by grace and mysticall blessing is ioyned with the Bread and Wine and is called by sundry names where the matter it selfe is all one Of Augustin an intelligible inuisible spirituall body Of Hierom diuine spirituall flesh Of Irenaeus a heauenly thing Of Ambrose a spirituall foode and body of a diuine spirit Of other some such like thing And this also doth make much the more that the sacrament is most worthy to haue the name of the true body and blood seeing not onely outvvardly it showeth forth a figure and image of it but also inwardly it draweth with it a hid and secret naturall propertie of the same bodie that is to say a vertue that giueth life so that it cannot now be thought a vaine figure or the signe of a thing cleane absent but the very body of the Lord diuine indeede and spirituall but present in grace full of vertue mightie in operation And it hapneth often that the names of the thinges themselues be giuen to their vertue and strength We say leauen is in the whole lumpe wheras a small quantitie of leauen cannot spread so farre abroad but the strength and sharpenes of the leauen We say that the fire doth warme vs when the heate of the fire doth it we being a good way off from the fire Likewise that the Sunne is present doth lighten burneth nourisheth when indeede the heat of the Sunne doth it and the Sunne himselfe cannot goe out of his spheare So is a King said to be in all his realme because of the power of his dominon Neither doth the scripture want these examples for we often meet with them Wee will at this time bee content with one of them but very manifest Christ spake of Iohn saying He is Helias because he was indewed with the vertue or power of Helias the angell vnto Zacharie witnessing the same and saying Hee shall goe before him in the spirit and power of Helias Likewise therefore as Iohn was Helias because he had the spirit and power of Helias So the Lords bread is the body of Christ because it hath his grace and liuely power ioyned therewithall But that this is not a fained or a lately sprung opinion but was receiued and allowed of the auncient writers we wil confirme it by their open testimonies partly reciting some of the forenamed places and partly adding other Augustin vpon Iohn tract 27. If therefore yee shall see the Sonne of man where hee was before What meaneth this by this hee answereth that which had troubled them by this he openeth the cause why they were offended by this plainely if they would vnderstand For they thought that hee would haue giuen among them his body but he said that he would ascend into heauen euen whole When ye shall see the sonne of man ascend where hee was before surely euen then shall ye see that hee giueth not his body in such sort as ye imagine surely euen then shall yee vnderstand that his grace is not consumed by biting nor perisheth by eating The same man out of the sermon of the words of the Lord and it is rehearsed de consecrat Dist 2. The faithfull doe know how they do eat the flesh of Christ Euery man taketh his part whereupon the parts bee called the grace it selfe by parts hee is eaten and he remayneth all whole by parts he is eaten in the sacrament and remayneth all whole in thy heart The same man vpon Iohn tract 50. Thou hast Christ both at this present and in time to come presently by signe presently by the sacrament of Baptisme presently by the meate and drinke of the Altar Thou hast Christ presently but thou shalt haue him alway for when thou shalt goe from hence thou shalt come to him that said to the thiefe This day shalt thou be with mee in Paradise And soone after The poore shall yee alway haue with you but mee shall yee not alwayes haue Let good men receiue this also and not be troubled for he spake of the presence of his body For according to his maiestie according to his prouidence according to his vnspeakeable and inuisible grace that is fulfilled which he hath spoken Behold I am with you daily euen vnto the end of the world But according to the flesh which the Worde tooke vpon him according to that that hee was borne of the Virgin according to that that hee was taken of the Iewes that he was fastned to the tree that hee was taken downe from the Crosse that he was wrapped in linnen clothes that he was laid in the graue that hee appeared in his resurrection yee shall not haue him alwaies with you Why Because according to the presence of his body he was conuersant with his Disciples fortie dayes and they being in his company and seeing him and not following him he ascended into heauen and is not here for he is there hee sitteth on the right hand of the Father These be Augustins words Whereas he said before that Christ is present with vs by faith and by the sacraments afterward he said that he is present with vs by Maiestie by vnspeakeable and inuisible grace and so that is fulfilled by him which hee spake Behold I am with you to c. But according to the proper presence of the flesh that he is not
in his second Apologie writeth thus And this meate is called with vs that is Thankesgiuing c. whereof none other may be partaker but he which both beleeueth those things to be true which we say also hath bene purified with the washing which is giuen for the remission of sinnes and regeneration and also so liueth as CHRIST hath appointed For wee take not these things to be common and wonted bread and accustomed drinke but euen as the word of God IESVS CHRIST our Sauiour was made man and had both flesh and blood for our saluation Euen so in like maner wee haue bene taught that the meate which is hallowed by the prayers of the word that we receiued of him and by which our blood and flesh by a change made are nourished is both the flesh blood of the same CHRIST which was made man For the Apostles in their Commentaries which be called the Gospels haue left in writing that CHRIST did so command them and that he said when he had taken bread and giuen thankes Doe this in remembrance of me This is my body And that when he had taken the cup and giuen thankes hee said This is my Blood Partly the other words of this testimoniall doe affirme the trueth of his body and chiefly because by a similitude taken of the two natures in CHRIST he declareth that there be also two natures in the Sacrament namely of the outward signe and of the flesh Blood of IESVS CHRIST Alike vnto this is spoken in Irenaeus in his 4. booke For how say they againe that the flesh commeth into corruption doth not receiue life which is nourished of the body and Blood of the Lord Therefore let them either change their opinion or else abstaine to offer the things which are aforesaid but our opinion is agreeing to the Sacrament of thankesgiuing and this Sacrament againe confirmeth our opinion For wee offer those things that be his preaching agreeably the partaking and trueth of Flesh and Spirit For euen as the bread which is of the earth receiuing the calling vpon God is now no more common bread but a Sacrament of thanksgiuing made of two things earthly and Heauenly so also our bodies receiuing the Sacrament of thankesgiuing be not now corruptible because they haue the hope of resurrection The same man in his fift booke and because wee be his members and are nourished by the creature he giueth vs the creature making his Sonne to arise and raining as he listeth the same Cup which is a creature he confirmed to be his Body by which he increaseth our bodies When therefore both the Cup mixed and the bread made receiueth the word of God it is made the Sacrament of the blood and body of CHRIST whereof both the substance of our flesh is increased consisteth how then doeth he denie that the flesh is able to receiue the gift of God which is life Euerlasting seeing it is nourished with the blood and bodie of CHRIST These words of Irenaeus albeit not very dark yet wil they be more plaine if we adde certaine things to them out of S. Augustine August tit de consecrat dist 2. He in his booke of the Sentences of Prosperus and is found De consecratione distinct 2. writeth thus This is it that we say and that by al meanes we labour to proue that the Sacrifice of the Church is made two maner awayes that it consisteth of two things Of the visible forme of Sacraments and the inuisible flesh and blood of our Lord IESVS CHRIST of the Sacrament and of the substance of the Sacrament that is the body of CHRIST As the person of CHRIST consisteth of God and man since CHRIST himselfe is very God and very man because euery thing conteineth in it selfe the nature and trueth of those things whereof it is made But the sacrifice of the Church is made of two things of the Sacrament and of the substance of the Sacrament that is the body of CHRIST There is therefore the Sacrament and the substance of the Sacrament the bodie of CHRIST S. Augustine repeateth that comparison between the person of CHRIST and the Sacrament of thankesgiuing and therein hee saith plainely that the trueth and nature of the bodie is conteined The same man De consecrat distinct 2. Idem ibidem Whether is this mysticall Sacrament of the Cup made in figure or in trueth The trueth saith My flesh is verily meat and my blood is verily drinke Else how can it bee a great matter The bread that I shall giue is my flesh for the life of the world vnlesse it bee very flesh But because it is not godly that CHRIST should be deuoured with teeth the Lords will was to haue this bread and wine in mysterie to be by his power made his flesh and blood in veritie by the consecration of the holy Ghost and to be daily offered mysticallie for the life of the world That like as his true flesh is created of the Virgin by the holy Ghost without the companie of man so by this same Spirit the same bodie mystically is consecrated of the substance of bread and wine The body of CHRIST is both trueth and figure Trueth in that the bodie and blood of CHRIST by the power of the holy Ghost is made by the strength thereof of the substance of bread and wine And the figure is that which outwardly is perceiued The same man in the same title Idem ibidem They that eate and drinke CHRIST eate and drinke life To eate him is to be refreshed to drinke him is to liue That which is visiblie taken in the Sacrament is eaten and drunke spiritually in very trueth Idem ibidem The same man in his booke of the Sentences of Prosperus in the same title saith But we in the forme of bread and wine which we see do honor inuisible things namely flesh and blood Neither doe we alike take these two formes as we did take them before the consecration seeing that we faithfully confesse that before the consecration they be bread and wine which nature hath framed but after the consecration they be the flesh blood of CHRIST which the blessing hath hallowed He againe vpon the 54. Psalme Vntill the world come to an end the Lord is aboue yet for all that the Lords trueth is also here with vs For it is fit that the body in the which he rose againe should be in one place but his trueth is spred euery where He also in his Epistle to Irenaeus CHRIST is bread of the which hee who so eateth liueth for euer whereof hee himselfe saith thus And the bread which I will giue is my flesh for the life of the world And he expoundeth it how it is bread not onely according to the word whereby all things liue but according to the flesh that hee tooke for the life of the world For mans flesh which was dead through sinne being knit
borne anew in Christ Hee againe in his oration of the bodie of the Lord Let not man dout but that the chiefe creatures at the becke of power by the presence of Maiestie may be turned into the nature of the Lords bodie Leo Syn. Rom. de consec dist 2. Leo the bishop and the Synode of Rome as is there declared In what darknesse of ignorance in what bodie of slouthfulnes haue they hitherto lyen that they would neither learne by hearing nor know by reading that which is so agreeable in the congregation vvith the confession of all persons that the trueth of the bodie and blood of Christ among the Sacraments of the communion cannot be kept in silence no not of the tongues of Infants because in that mysticall distribution of the spirituall food this is giuen and this is receiued that wee receiuing the strength of this heauenly meat doe become his flesh which was made our flesh Gregor hom Pasch ibidem Gregorie homilia paschali and it is there rehearsed For he is daily eaten and drunke in trueth but yet he remaineth vvhole and one and vnspotted And it is therefore a great mysterie and to be reuerenced with feare because there is one thing to the sight and another to the vnderstanding Euthym. in Matth. cap. 64. Euthymius vpon Matthew cap. 64. Therfore euen as the old Testament had sacrifices and blood so also hath the Nevv namely the bodie and blood of the Lord. For hee said not These be signes of my body but he said These be my body my blood Therfore vvee must not take heed to the nature of those things that bee set before vs but to the vertue of them For euen as aboue nature hee did deifie the flesh that vvas taken of the Virgine if it bee lavvfull to vse this phrase so also doeth hee vnspeakeably change these things into his very liuely bodie and into his very precious blood and into the grace of them Theophil in Matth. cap. 26. Theophilactus vpon Matt. 26. In saying This is my body hee declareth that the bread vvhich is sanctified vpon the Altar is the very body of the Lord and not a figure ansvvering vnto it for he said not This is a figure but This is my body The bread is transformed by an vnspeakable working into the body of Christ albeit it seemes bread to vs that bee weake and abhorre to eate raw flesh especially the flesh of man For that cause truly bread appeareth but it is flesh The same man vpon Marke cap. 14. Idem in Marc. cap. 14. When he had blessed it that is vvhen he had giuen thanks he brake the bread which thing also we do adding thereto prayers This is my body this I say which you take For the bread is not a figure and example onely of the Lords body but it is turned into the very bodie of Christ Damascenus doth also vvrite almost the very same things lib. 4. cap. 14. Damas de fide Orth. lib. 4. cap. 14. The bread and vvine is not a figure of the body and blood of Christ to the right faith for God forbid wee should beleeue so but it is the very deified bodie of the Lord by his owne saying This is my body not a figure of my bodie but my bodie This is my blood not a figure of my blood Many other places also may be brought forth here taken out of the Fathers vvhich agree with the rehearsed by al the vvhich vve may easily perceiue what vvas the opinion of them al asmuch as apperteineth to this part of our diuision namely that the Sacrament of Thankesgiuing is not only a figure of the Lords body but also comprehendeth in it the trueth nature substance of the same For it cannot be a doubt to any man that will read their writings that they oftentimes vsed these termes Truly Naturally Substantially the coniugates of them And although our faith dependeth not vpon men but vpon the word of God yet since they defend their opinion with the authoritie of the Scripture it is very profitable for godly minds desirous of the trueth to cōsider how so many notable men both for godlinesse and learning haue vnderstood the words of the Scripture and with great agreement left their interpretations to their succession neither shall he auoid the blame of rashnesse whosoeuer he be that dare despise so great authoritie Now let vs take in hand our second part Whether they of ancient time haue thought that there is any difference between the body of our Lord which is distributed in the Sacrament and that which was taken of the Virgin mother vvhich ascended into heauen and from thence shall come at his time to Iudgement That is whether the body of Christ bee in the Sacrament of Thankesgiuing according to the proper signification of a mans body or otherwise differing somewhat from a proper body When I speake of a proper body I meane a body properly vnderstand which shall suffice to haue once admonished Then vvhether these termes Trueth Nature Substance ought to be vnderstand after the common sort in this matter or after a more peculiar maner and more fit for the Sacraments Finally whether there be any aequiuocation in these termes or no. For there is not onely heed to bee taken with vvhat words the fathers haue spoken in old time but also what they ment when they so spake And that is not to be proued by our ovvne or other mens inuentions or light coniectures but by the assured testimonies of the Fathers themselues But that wee may haue the easier entrie to this matter wee must perceiue that the body of Christ is called not after one maner vvise in the Scriptures but sundry vvaies First as that bodie as vvas taken vpon him and borne of the Virgin vvhich also rose againe and ascended into heauen of the vvhich this vvas spoken Mee truely shall ye not haue alway And this I leaue the world and go to my Father And this Feele and behold for a spirit hath not flesh and bones as you see me haue Secondarily as the Church is called the body of Christ according to this saying You are Christs body And this And he gaue him to be a head ouer all things to the Church which is his body Thirdly as the Sacrament of the body of Christ is called the body of Christ wherof Christ himselfe said This is my body And Paul The bread which we breake is it not the partaking of the body of Christ And this Making no difference of the Lords bodie Which places be vnderstood of the Sacrament of his body vvhereby it commeth to passe that the bodie of Christ is called properly and vnproperly Properly that bodie taken of the Virgin Vnproperly the Sacrament and the Church That the Church is not properly the bodie of Christ no man doubteth It remaineth that vvee prooue the same of the Sacrament This is especially to bee marked
by faith and seeth him not with eyes Thus much out of Augustin Where Augustin speaketh of that which is properly called Christs body he denieth that it is simply present here and doeth refuse such a presence of his body but when he speaketh of the Sacrament hee doeth affirme that his body is verily present and a true presence of his body yet not properly but as he himselfe doeth instruct vs according to his Maiestie according to his vnspeakeable inuisible grace whereof we wil speake more at large hereafter It is plaine therefore that the body of Christ in the sacrament is to bee vnderstood one way and that an other way which of necessitie must be in some place of heauen for the fourmes sake of a true body as hee saith Now let vs goe forward to other Gregor Nazianz oratione de Pasch Gregorie Nazianzene in his Oration of the feast of Easter saith thus But let vs be made partakers of the Passeouer but yet still figuratiuely albeit this Passeouer be more manifest then the old For truly the Passeouer of the Law I speake boldly was a more darke figure of a figure but within a while wee shall enioy it more perfect and manifest when the Sonne the Word it selfe shall drinke it new with vs in the kingdome of his Father opening and teaching vs those things which he hath now shewed sparingly Here Nazianzene called the sacrament of Thankesgiuing a more manifest Passeouer then the Passeouer of the Law yet still for all that a figure namely of that which wee shall enioy more perfit and manifest in the kingdome of his Father This Passeouer therefore which is performed in mysterie doeth differ from that which remaineth for euer wherewith wee shall bee satisfied in the world to come Gregor in hom Pasch The other Gregorie in his Homily of the Passeouer This wholesome sacrifice doeth renew to vs by a mysterie the death of the onely begotten Sonne which although he rising againe from death dieth no more nor death shall haue any more dominion ouer him yet hee liuing immortally and vncorruptibly in himselfe dieth againe in this mysterie and his body is also receiued euery where and his flesh for the health of the people his blood is not now shed into the hands of the vnfaithfull but is powred out in the mouth of the faithfull By this therefore we may iudge what maner of sacrament this is which for our absolution doeth alwayes represent the Passion of the onely begotten Sonne For what faithfull man can doubt that in the very houre of the sacrifice at the voyce of the Priest the heauens open and the company of Angels be present in the mysterie of Iesus Christ This Gregorie maketh a difference betweene this sacrifice and the other and doeth also shew that this death this passion this body which things be done in this mysterie doe represent and imitate those things which were done long agoe For if you follow the letter his body is not spred out euery where nor his flesh suffereth nor dieth any more although these things be said to be done in mysterie The same opinion had Eusebius Emissenus Euseb Emis de consecrat dist 2. whose wordes are rehearsed De consecrat Dist 2. as followeth Forasmuch as hee would take away from the eyes the body taken of the Virgin and would place it aboue the starres it was necessary that in the day of his Supper the sacrament of his body and blood should bee consecrated vnto vs to the end that that might be worshipped continually by a mysterie which was once offered for a ransome that seeing a dayly and vnceasing redemption did runne for the saluation of all men there might be a continuall oblation of redemption and that continuall sacrifice might liue in memorie and might euer be present in grace a true perfect and onely sacrifice to be esteemed in faith not to bee iudged by forme nor by outward sight but by the inward affection Whereupon the heauenly authoritie confirmeth that My flesh is verily meat and my blood is verily drinke Let all doubt therefore of vnfaithfulnes depart seeing he that is the author of the gift the same is witnes of the trueth for the inuisible Priest by his word and secret power turneth the visible creature into the substance of his body and blood saying Take eate this is my body and after the blessing being repeated Take and drinke saith he this is my blood Therefore euen as at the becke of the Lord commanding it suddenly and of nothing the hie heauens the depth of the waters and largenesse of the earth was made so by the like power in spiritual sacraments where power doeth command effect doth obey By plaine words doth Eusebius teach vs that the proper body which he termeth taken vpon him is not in the sacrament but withdrawen from the earth placed aboue the starres and therefore is ordained the sacrament of the body wherein is contained the substance of the body yet in a mysterie and by grace not that substance which hee said before was taken away which if it were present the sacrament were not needfull but a spirituall substance and fit for the sacraments whereupon hee also calleth the sacraments spirituall And lest we should imagine it a more grosse substance then is fit hee alledgeth foorthwith the example of regeneration saying How great benefit therfore and worthy to be praised the force of the heauenly blessing doeth worke and how it ought not to bee a new and vnpossible matter to thee that earthly mortal things be changed into the substance of Christ aske thy selfe that art new borne againe in Christ Lately farre from life a stranger from mercie and inwardly a dead man from the way of health thou wast banished and suddenly professing the Lawes of Christ and by wholesome mysteries renewed thou hast leapt into the body of the Church not by sight but by beleefe and of the childe of perdition wast thought worthy by a secret purenesse to be the Sonne of God by adoption abiding still in the visible measure and made inuisibly greater then thy selfe without increase of quantitie For although thou wast the very selfe-same man before yet by augmentation of faith thou art become much otherwise for in the outward man nothing is added and all in the inward man is cleane changed and so man was made the sonne of God and Christ was formed in the minde of man Euen as therefore without corporall feeling the former basenesse set apart thou hast suddenly put on a new dignitie and as in this point that God hath healed those things that were amisse in thee put away thine infections wiped away thy spots thy eyes are not trusted vvithall but thy inward senses so when thou goest vp to the holy Altar to be fed with the spirituall meat behold in thy faith the holy body and blood of Christ honour it marueile at it touch it with thy minde take it in the hand
to them an horrible and hainous thing to feed vpon mans flesh thinking hee had spoken this after that sort as though they should haue bene taught to haue eaten his flesh sod or rosted and cut in pieces whereas the flesh of his person if it should bee deuided into morsels could not haue bene sufficient for all mankinde which being once spent Religion should seeme to perish vvhich should not haue aftervvard a sacrifice remaining any longer But in such like thoughts flesh and blood profiteth nothing because as the Master himselfe hath expounded These words be Spirit and life neither doth the carnall sense pearse the vnderstanding of so great a depth vnlesse Faith be added too The Bread is food the Blood is life the Flesh substance the Body the Church A body because of the agreeing of members in one Bread for the conformitie of nourishment Blood for the effect of life giuen Flesh for the propertie of the humanitie taken Also hee sayth This common bread beeing changed into flesh and blood doeth procure life and encrease to the bodies and therefore by the accustomed effect of things the weakenesse of our faith is aided and taught by a sensible argument that the effect of eternall life is in the visible Sacraments and that we be knit to Christ not so much by corporall as by spirituall passage Also this bread which hee reached to his disciples beeing changed not in forme but in nature by the omnipotencie of the Word is made flesh and euen as in the person of Christ the humanitie was seene and the diuinitie hid so into the visible Sacrament vnspeakeably doeth the diuine substance powre it selfe Also the Master truely of this Institution sayd that Vnlesse wee should eate and drinke his blood we should not haue life in vs instructing vs by a spirituall lesson and opening our vnderstanding to so hidden a matter that wee should knowe that our eating is an abiding in him and our drinke as it were a certaine incorporation by submitting our seruice and ioyning our willes and vniting our affections Also hee sayth Among the guests of the Lords table the natural man is not admitted whatsoeuer flesh and blood doeth appoint is shut out from this company it sauoureth nothing it profiteth nothing whatsoeuer the finenes of the sence of man doth goe about Cyprian hath these and many other places to the same purpose The very words of Cyprian doe sufficiently declare that which belongeth to our purpose How the Letter is not to bee followed in these things which be spoken of this mysterie how the vnderstanding of the Flesh is vtterly to be shunned and all things to be referred to a spiritual sense That there is the presence of the diuine power in this Bread the effect of euerlasting life and that the diuine substance is powred thereinto that the words are spirit and life that a spirituall lesson is giuen that this Body this Blood and Flesh this substance of body ought not to be taken after a common sort nor as mans reason doth appoint but to be named thought of beleeued for certaine excellent effects powers and properties ioyned thereto which be euen within the body and blood of Christ by nature namely that it doeth both feede and reuiue our soules and prepareth our bodies to resurrection and immortalitie Cyrill in Ioan. lib. 4. cap. 14. The same opinion hath also Cyrillus who though he affirme in many places the trueth and nature of the body of Christ to be in the Sacrament yet hee is in opinion that it is a spiritual and diuine matter and not to be vnderstood after the manner of men For first he declareth that the same maner of eating is set foorth in the words of the Lords Supper which the Lord himselfe signified when he said Vnlesse you eat the flesh of the Sonne of man c. For so he writeth in his 4. booke vpon the 14. Chap. of Iohn Where after he had spoken somewhat of them that did say How can this man giue his flesh to be eaten hee addeth these words Therefore they ought first to haue set the rootes of faith in their minde and then to seeke for those things that are to be sought for of man but they before they would beleeue did seeke importunately For this cause therefore the Lord did not open how it might be but exhorteth to seeke it by faith So to his disciples that beleeued he gaue the pieces of bread saying Take ye and eate ye this is my body The cup also in like maner he caried about saying Drinke yee all of this This is the cup of my blood which shall be shed for many for the remission of sins Thou seest manifestly that by no meanes he would declare the maner of the mysterie to them that sought it without faith but to them that did beleeue and did not seeke it he plainely declared it Likewise in cap. 21. Idem in cap. 21 vpon these words This is a hardsaying thus he saith And such as want sharpenesse of wit are wont to abhorre knowledge which should be sought with great study and much labour but yet the spirituall man accustomed to the Lords doctrine as to great dainties doth continually sing How sweet be thy words vnto my throat yea aboue hony to my mouth But the naturall Iew doeth thinke this spirituall mysterie full of foolishnesse and where by the Lords words he is stirred to an higher vnderstanding of things yet he falleth still to his accustomed madnesse Likewise in his cap. 22. expounding these words Doeth this offend you Idem in cap. 22 c. hee writeth on this sort For ignorance many which followed Christ not vnderstanding his words were troubled for when they heard him say Verely verely I say vnto you vnlesse ye eate the flesh of the Sonne of man and drinke his blood you shall not haue life in you they thought Christ had called them to the cruel maners of beasts and stirred them to eate the rawe flesh of a man and to drinke blood which be euen horrible to heare For they had not yet knowen the maner of this mysterie and the godly ministration thereof Also in the 24. chapter Idem cap. 24. The words therefore that I haue spoken to you bee spirit that is spirituall and of the spirit and life that is to say they be of the liuely and naturall life Idem ad Calosyrium The same mans words are rehearsed to Calosyrius which follow For least we should abhorre flesh and blood set vpon the holy Altars God fauouring our frailty powred into the things offered the power of life turning them into the trueth of his owne flesh that a body of life as it were a certaine seed that giueth life might be found in vs. By these and many other places in Cyrillus we be lift vp from the letter to the spirite from the sence of the naturall man to a more hie vnderstanding of a spirituall mysterie It must not
vpon the Crosse out of his side and this body which in the mysterie of Christes passion is daily solemnized of the faithfull and that blood also which is receiued in the mouth of the faithfull is a mysterie of that blood wherwith the whole world was redeemed Hee confirmeth that also by the authoritie of Hierom and after rehearsall of this place The blood and flesh of Christ is vnderstood two maner of wayes either that spirituall c. thus he concludeth With no small difference hath this doctour made a distinction of the body and blood of Christ For in that he saith that the flesh or blood which are daily receiued of the faithfull are spirituall and yet that the flesh that was crucified and the blood which was shed with the souldiers speare are not said to be spirituall nor diuine he doeth manifestly signifie that they differ as much one from another as do spirituall things and corporall visible and inuisible diuine and humane and that those things which differ from themselues are not all one But the spirituall flesh which is receiued in the mouth of the faithfull and the spirituall blood which is daily giuen to the faithfull to drinke doe differ from the flesh that was crucified and from the blood that was shed with the souldiers speare as the authoritie of this man doth witnesse Therefore they be not all one For that flesh which was crucified was made of the flesh of the Virgin framed together of bones and sinevves and seuered with the features of the members of a man quickned with the spirit of a reasonable soule indued with reason into a life proper to it selfe and motions agreeable to the same But on the other side the spirituall flesh which feedeth spiritually the people that doe beleeue after the forme that it beareth outwardly is made of the graines of corne by the handes of the workeman framed together of no sinewes and bones seuered with no varietie of members quickened with no reasonable substance nor can exercise any proper motions For whatsoeuer giueth the substance of life it is of a spirituall force and of an inuisible working and of a diuine power Againe of the wordes of Augustine he concludeth in this maner By authoritie of this doctour intreating of the Lords wordes of the sacrament of his body blood we be manifestly taught that those wordes of the Lord be to be vnderstood spiritually and not carnally as hee himselfe sayeth The words which I speake to you bee spirit and life Namely the words of eating his flesh and drinking his blood for he spake it vpon that occasion whereat his disciples were offended Therefore that they should not bee offended the heauenly Master calleth them back from the flesh to the Spirit and from a corporall sight to inuisible vnderstanding We see therefore the food of the Lords body and the drinke of his blood are after a sort his very body and his very blood namely in that they be Spirit and life Hee addeth againe after the matter proued Therefore we see that there is a great difference betweene the mysterie of the body blood of Christ which is now receiued of the faithfull in the Congregation and that body which was borne of the Virgin Mary which suffered which was buried which rose againe which ascended into heauen which sitteth at the right hand of the Father For this that is ministred in the way is to be taken spiritually For Faith beleeueth that which it seeth not and spiritually feedeth the soule and doth reioyce the heart and giueth euerlasting life and incorruption while that is not minded which feedeth the body which is crushed with teeth which is broken in pieces but that which by faith is spiritually receiued But that body wherein Christ suffered and rose againe is his owne proper body taken of the Virgin Maries body able to be felt and seene euen after his resurrection as he himselfe said to his disciples Beholde my hands and my feet for I am euen he handle me and see for a spirit hath not flesh and bones as ye see me haue Bertram writeth many things to this purpose but let it suffice that wee haue touched thus much Which mans exposition and manner of disputing vpon the Sacrament is in mine opinion diligently to be wayed and imbraced for tvvo respects First because hee sticketh to the authoritie and testimonie not onely of those fathers of whom he hath repeated a few but also many moe I might say of all the most auncient Secondarily because that where the credit of the man was so much that he was prouoked to write by a most famous Prince and his writing published abroad and in sight of all men he was praised of many reprehended of none or noted of any one spot of erronious doctrine whereby it came to passe that before these new grosse and naturall transubstantiation makers sprung vp the doctrine of Bertram touching the Sacrament was allovved by the iudgement of euery man that was best learned Albeit this terme of transubstantiation being indeed new not necessarie yet perhaps might haue some place as the word Trans-elementation if they had not brought in another change of the substances then a sacramentall and that which the auncient fathers did vnderstand which is brought to passe the former substance remayning still But they not satisfied with the noueltie of the terme haue inuented a monstrous interpretation For they appoint the very proper body of Christ to be in the Sacrament and plucke from it the true properties of a mans body whereas it should seeme that Aquinas himselfe was not ignorant of the distinction aboue mentioned Aquin. 3. parte Sum. q. 76. art 3. For he writeth 3. part Sum. q. 76. art 3. on this manner Christ is whole vnder ech peece of the formes of Bread and Wine not onely when the hoste is broken but also when it remaineth whole neyther is there distance of parts one from another as the eye from the eye or the eye from the eare or the head from the feete as there is in other bodies organicall for such maner of distance is in the true body of Christ but not as it is in this Sacrament He affirmeth the true body of Christ to bee one which is organicall and hath difference of members which also hee denyeth to bee in the Sacrament and that to be another which is in the Sacrament and wanteth varietie of members which thing if he meant of the spirituall body as the old writers did speake he iudged right but if hee meant to signifie any masse of flesh without forme it is a great absurditie and contrarie to the opinion of all the old writers Lombardus Lombardus also Author of the sentences concerning the verie and proper flesh of Christ lib 3. Sentent Dist 3. saith thus Christs flesh that was taken is neither heauenly nor of the aire nor of any other nature then of such as all mens flesh is Since
that earthly and mortall things bee changed into the substance of Christ aske thy selfe that art nevv borne againe in Christ Lately thou wast farre from life a stranger from mercy and being invvardly dead banished from the way of health and suddenly professing the Lawes of Christ and by vvholsome mysteries renued diddest passe into the body of the Church not by sight but by beleefe and of the childe of perdition wast thought worthy by a secret purenesse to be made sonne of God by adoption abiding stil in thy visible measure and inuisibly made greater then thy selfe without increase of quantitie For although thou wast the very selfe-same man before yet by augmentation of Faith thou art become farre another in the outvvard man nothing is added and all is changed in the invvard man and so man was made the Sonne of Christ and Christ was formed in the minde of man Euen as therefore the former basenesse set apart thou hast suddenly put on a nevv dignitie and as in that God hath healed those things that were amisse in thee put avvay thy imperfections vviped avvay thy spots thy eyes are not trusted withall but thy senses so when thou goest vp to the reuerend Altar to bee fed with the spirituall meat behold in thy faith the holy Body and Blood of thy God honour it marueile at it touch it vvith thy minde take it in the hand of thy heart and especially receiue it whole vvith the thirstie draught of the invvard man Eusebius Emissenus declareth by this similitude what maner of change is made in the sacrament how earthly things namely bread and wine be turned into the substance of Christ and what maner of substance that is surely like vnto that change wherewith wee be changed in Baptisme and such a substance as we put on in the washing of regeneration when we passe into the body of the Church where nothing is changed in our outward part but all in our inward man which is called a new man and a new creature and for that cause doeth Emissenus terme this substance A secret purenesse and new dignitie In like maner also he calleth the bread of the Lord which hath gotten a nevv substance that is to say a secret power and nevv dignitie Spirituall food which we behold with faith touch in minde take in the handes of our heart and receiue with the thirstie draught of our inward man If it be well and diligently weighed how Emissenus Ambrose and the other fathers haue vsed the termes of Nature and Substance it may easily be vnderstood how vainely they trouble themselues which appoint a carnall eating of the flesh and doe not apply the wordes to the matter intreated of For that which we see done in other disciplines that the words do change their significations according to the matter that euery kinde of learning treateth of as Genus Species Figura and other such like do signifie one thing with the Grammarians another with the Logitians and another thing with other writers the same also ought we to obserue in diuinitie when they intreat of the Sacraments The fathers make mention of Nature and Substance not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not as naturall Philosophers speake but men disputing of diuine matters do apply the terme of Nature and Substance to grace vertue and efficacie forasmuch as the nature of the Sacrament so requireth The like maner of speaking doeth Chrysostome vse when he saith But that not onely by loue Chrysostome but euen in very deed we should be turned into that flesh that is wrought by the meat which he hath giuen vs. We be turned in very deed into the flesh of Christ but that conuersion is spirituall not carnall And thus much by the way of the signification of the words Epiphan in Ancho Epiphanius in Anchorato For we see that our Sauiour tooke into his handes as the Gospel containeth that hee rose in the Supper and tooke this and when he had giuen thankes he said This is mine c. And we see that it is not equall nor like neither to the image that is in the flesh nor to his inuisible Godhead nor to the features of his members For this is of a round shape and without sense as farre as pertaineth to power and therefore his will was to speake by grace This is mine c. and euery man beleeueth his word for he that doth not beleeue that he is true as he said he is fallen from grace and health But we beleeue that we haue heard that it is his for wee know that the Lord is all sense all indued with sense all God all mouing all working al light all incomprehensible but yet as one which hath giuen vs this with grace We admonished you before that Epiphanius doth in this place goe about to proue that man being made after the Image of God hath verily the Image of God not according to the proper nature of diuinitie but after grace and vseth the similitude taken of the sacrament of Thankesgiuing the which according to the proper maner of a body he denieth to be the body of Christ since it hath neither the forme of a true body neither can feele or moue and yet is beleeued by grace to be verily his body Idem lib. 3. cont Haer. To. 2. He is of the same opinion Lib. 3. against Haeresies To. 2. where he speaketh thus of the sacraments Christ went downe into the waters rather giuing then receiuing rather offering then needing giuing them light making them mighty for a figure of those things that were to be wrought in them whereby they that beleeue on him in trueth and haue the faith of trueth might learne that he was verily made man and was verily Baptized and that so by his ascension they also might come and receiue the vertue of his comming downe and might be made lightsome by his giuing light that the saying of the Prophet may here bee fulfilled in the change of power that was giuen for saluation the vertue I meane of the bread that was receiued from Ierusalem and of the strength of the water so that here the vertue of the bread and strength of the water may be made of force in Christ that the bread should not be the strength in vs but the vertue of that bread And the meat surely is bread but the vertue in it is it that quickneth And not that water alone should cleanse vs but that in the strength of water by faith and efficacie and hope and perfection of mysteries and calling vpon the sanctification might be wrought for vs the perfection of saluation This place doeth make the other somewhat more plaine There he said that the bread of the sacrament of Thankesgiuing is the body by grace here he attributeth vertue to the bread as strength to the water in Baptisme often repeating this terme Vertue and confirming that this vertue and strength doth sanctifie The
the faithfull be not in the sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is deuourers of flesh as I may so terme it as the letter properly soundeth but that spirituall sence is required that is the forme of bread wine being retained the vertue of his flesh and blood is receiued of the faithfull as it is manifest by his owne words both here and those before rehearsed Bertram Wherefore Bertram following the opinion of the old Fathers hath thus written For according to the substance of the creatures they be the same also after that they were before the consecration They were before bread and wine in which forme being now consecrated they seeme to remaine Therfore is there a thing changed inwardly by the mightie power of the holy Ghost which faith beholdeth and feedeth the soule and ministreth substance of eternall life Likewise But now because faith doeth behold that whole whatsoeuer that whole is and the eye of the flesh perceiueth nothing ye shall vnderstand that those things which be seene be the bodie and blood Christ not in forme but in strength The same Bertram when he had rehearsed this saying of Isidore Which thinges for that cause be called sacraments because vnder the couer of corporall things the diuine power doth worke more secret saluation whereupon they be called sacraments also of their secret and holie vertues and in Greek it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it hath a secret hid dispensation And after he addeth of his own this saying What be we taught therby but that the body blood of the Lord be for that cause called Mysteries because they haue a secret and hid dispensation that is they be one thing which they outwardly betoken and another which inwardly they inuisibly worke Of this also they be called sacraments because vnder the couer of corporall things the diuine power doth more secretly minister the saluation of those that receiue them faithfully By all these things which haue hitherto bene spoken it hath bene made manifest that the body and blood of Christ which in the Church be receiued by the mouth of the faithfull bee figures according to their visible forme but according to their inuisible substance that is the power of the heauenly Word they verily be the body and blood of Christ Whereupon according to the visible creature they feed the body but according to the vertue of their better substance they both feed and sanctifie the minds of the faithfull These bee Bertrams words Hitherto haue we declared what hath bene the opinion of the old true diuines of the Supper of the Lord aswell Grecians as Latines euen vnto Bertrams time who in the yeere after Christs birth 840. was a famous man both in life learning noted by no man of Heresie nor found fault with as hauing ill written but greatly praised by the iudgement of learned and good men Wherefore that Iohn called Abbas Trithemius Abbas Trithem doubted not to reckon him in the roule of diuine famous writers and to praise him by this his testimony that foloweth Bertram an Elder and Monke very expert in holy Scripture and notably wel learned in humanitie quick of wit eloquent of speech no lesse famous in life then learning writ many notable little treatises whereof a few haue come to my knowledge He writ one booke of Predestination a cōmendable worke To Charles the king brother to Lotharius the Emperor of the body and blood of the Lord another booke These things haue I the more willingly rehearsed to this intent to reproue that railing boldnes of tongue that some man hath vsed who in a book newly set forth of this controuersie when he had nothing wherewith he could answer Bertram thought it sufficient to despise this so famous a man to note him with the name of an heretike Bertram saith he or what other soeuer was author of that worke set forth in his name was a crafty and an impudent Heretike O shameles face and meet to be bridled Barnard also which liued 300. yeere after Bertram doth reiect all carnall vnderstanding in the wordes of the Lords Supper and acknowledgeth onely a spirituall whose words taken out of his Sermon in the day of the Lords Supper I haue here added A sacrament is called a holy signe or holy secret Many things certainly be done only for themselues some other also for other things betokened and they be called signes and be so As for example of vsual matters a ring is giuen absolutely for a ring there is no signification It is giuen to set a man in possession of any estate of inheritance and it is a token so that now he that receiueth it may say the ring is of smal value but it is the inheritance that I seeke After this sort therefore our Lord drawing neere his Passion was careful to set his disciples in possession of his grace that his inuisible grace might be giuen by some visible signe To this intent hee ordained the sacraments Idem de S. Mart. To this end is the partaking of the sacrament of Thankesgiuing The same man of S. Martin Without faile euen vnto this day is the same flesh giuen vs but spiritually not carnally neither haue we to finde fault that there is denied to this our time the appearing which was shewed to the Fathers of the olde Testament or that presence of his flesh which was declared to the Apostles For certainely neither of both can be prooued to be wanting to those that consider it faithfully For the true substance of his flesh is also now present with vs no doubt but in a sacrament and there be reuelations but yet in spirit and povver so that no part of grace can be prooued to be wanting in the time of grace that now is In cōclusion neither the eye hath seene nor the eare hath heard neither haue they ascended into the heart of man which God hath prepared for them that loue him Notwithstanding he hath reueiled them vnto vs by his Spirit Neither marueile thou that he gaue carnal apparances vnto them which looked for his carnall comming for it is necessary that we haue the grace so much more of force the reuelation of more dignitie as those things vndoubtedly be more excellent that we looke for It cannot be hid by these things that we haue spoken what was Bernards opinion of the presence of the flesh in the Lords Supper First folowing the old writers he appointeth two parts of the sacrament the outward signe and the invvard matter which he defineth to be inuisible grace Againe the flesh is giuen to vs but spiritually not carnally Finally that the very substance of his flesh is present but yet as it is fit for the time of grace in grace spirit and povver As for that other Sermon of the Supper of the Lord since it is not reckoned among Bernards owne works albeit it be not contrary to these things that we haue now