those wordes the same will bee the sense of these wordes taking the speaches either as proper or figuratiue But Christ saith he hath forced vs to seeke out this interpretation in causing Saint Luke and S. Paul to write This Chalice is the newe Testament in my bloud For of necessitie wee must interpret these wordes This Chalice that is to say the thing contained in this Chalice is my bloud I pray you sir what necessitie except the speach be figuratiue You will say it is figuratiuely onely for the cuppe to signifie that which is contained therein If you so say then tell mee once againe whether these wordes The newe Testament in my bloude bee all one in proper speach with these wordes my bloude If the newe Testament in my bloude bee all one in sense with these wordes my bloude they are figuratiue for no man properlie vseth so to speake that hee nameth the newe Testament in his bloude when hee nameth nothing but his bloude naturally If these wordes bee figuratiue not onelie in the name of cuppe but in the wordes following whiche are is the newe Testament in my bloude then the wordes of the supper are founde to bee figuratiue and all the babling about This and Is and bodie and bloude and mine c. are vaine and foolish for This and Is are in this figuratiue speech and that in one manner of speaking is called My bloude in an other is called the newe Testament in my bloude and by necessarie analogie that whiche in one manner of speech is vttered by these wordes My bodie may and ought truely to bee vnderstoode and vttered in these wordes The new Testament in my bodie crucified That the Pronowne hoc is the Neuter gender and hic the Masculine gender it prooueth not the alteration of substance for the genders followe the names and note no substantiall propertie where the thinges differ not in the sexe But where you saide first the Pronowne pointeth to the visible formes nowe you say it pertaineth rather to the Substantiue bodie where it endeth then to the formes you are not onely contrarie to your selfe but also to the schoolemen which say it pointeth to neither of both but vnto indiuiduum vagum a singular vncertaine or wandering thing But point it as you will it can haue no true literall sense if you will holde your owne principles for if the bodie bee not present before the wordes of consecration vttered as all papists I thinke except Sander will affirme That which hee had in his hande was breade at that instant when hee saide This. And Sander himselfe saith This which appeared to them breade to bee in substance at the ending of the wordes His owne bodie Ergo it was not so before the wordes ended and howe can is a Verbe of the present tense signifie that which shall bee after although it bee neuer so soone after But of the Pronowne This wee shall haue occasion to speake in three Chapters following and diuerse times it is repeted in this booke although hee protest in the Preface that he delighted not to speake one thing twise CAP. IIII. That the pronowne this in Christes wordes can point neither to bread nor to wine I haue prooued before that if it can point to nothing else if it point to anie thing that was there present but vnto breade and wine because bodie and bloude by your owne principle was not there present before the last syllable of the sentence vttered But Sander saith this signifieth a substance because Christ saith not This is in my body but this is my bodie which is a blockish reason for Christ saith This is the new Testament which is an Accident in my bloud as well as This is my bloude Well the Protestants opinion is saith he that This pointeth to the bread and the wine which signifie his bodie bloud But that cannot be because this cannot agree with breade and wine neither in Greeke nor Latine and then telleth vs the genders of the nownes c. But good Sir the pronowne This is the newter gender put absolutely comprehending in signification that thing which was shewed which needed not to bee called breade and wine because it was so to bee iudged by the bodilie senses But then saith Sander you correct the wordes of Christ as though he had said This which is breade is my bodie and then euerie substance of bread shoulde signifie his bodie He that giueth the true meaning of Christes wordes doeth not correct them neither doe wee referre the Pronowne This to the generall substance of breade but affirme that it demonstrateth that breade onely which he at that time tooke for to make thereof a Sacrament And whereas it is translated in Latine Hic est sanguis the Greeke retaineth the Newter gender And an Adiectiue betweene two Substantiues of diuerse genders maie agree with either of them but that the Pronowne This is to bee referred to the wine the other Euangelistes doe shewe which vtter it thus this cuppe that is the wine in this cuppe And whereas Cyprian sayeth haec est caro mea hee might aswell haue said pointing to bread hoc est caro mea or hic panis est caro mea and yet his words as he vttereth them haue none other meaning euen as Moses speaking of the rainbowe in the person of GOD saith Hoc est signum foederis c. This is the signe of the couenaunt where hoc agreeing in gender with signum doeth yet demonstrate the rainebowe which is there a Nowne of the Masculine gender Moses speaking to the Israelites of Manna Exodus 16. saieth Iste est panis quem dominus c. This is the breade whiche the Lorde hath giuen you to eate In the Latine the pronowne This agreeth with panis which is the Masculine gender yet doth it demonstrate Man which is the Newter Therefore this grammaticall discourse of genders of nownes Adiectiues and their Substantiues serueth to no purpose to prooue that bread and wine were not poynted in the wordes of Christ by the Pronowne This. CAP. V. That the Pronowne This cannot point to any certaine acts which is a doing about the breade and wine The Pronowne saieth hee is of the singular number and therefore it cannot signifie many thinges done about the breade as taking breaking blessing c. and seeing it can point but one thing it can point no one acte certainely To this ridiculous argument I answere that the Pronowne this doeth demonstrate that breade with all actions and accidents belonging to it so that the sense is This breade thus taken blessed broken giuen eaten is my bodie that is as Tertullian and Augustine saye a figure or signe of my bodie euen as the Lambe is saide to bee the Passeouer but not a Lambe nakedly considered but with all circumstances and actions to it belonging such a Lambe so taken killed the bloude so sprinckled the bodie â—osted eaten standing with staues in their
physicall argument either he commanded it by an other worde or els this worde is vnproper For to eate by faith is to eate vnproperly and not to eate physically as all other meats are eaten The seuenteenth circumstance of these wordes This is my body He will speake of these wordes but as of a circumstance if the â—â—â—be Is import no more but a bare signe Christ is greatly promoted to giue thankes for leauing a bare signe I answere Christ gaue not a bare signe but his body to be spiritually receiued with a seale and an effectâ—â—ll signe but euery figure and token saith he which d 〈…〉 th in substance from his trueth is alwayes bare and naked in respect of the trueth it representeth M 〈…〉 â—â—we the dâ—gge barketh against the dignity of baptisme and all the Sacrament of the old time and caâ—â—lleth foolishly by disioyning of thinges to be conioy 〈…〉 d. But Chriâ—â— saith he hauing a body presented not bread and wiâ—e as figurâ—s of his body and bloud in 〈…〉 e to 〈◊〉 â—â—ther and gaue thankes for them This is a pâ—lting 〈…〉 ion of that in question for we denie the Sacrifice pretended yet Christ at other times gaue thankes for bodily meate much more nowe for spirituall food of the soule as the Sacrament is beeing worthily receiued As for Melchisedek his Sacrifice in breade and wine we finde none that he offered to God but a refreshing to Abraham whome in deede he blessed as the Priest of God and so hath Christ blessed vs with eternall happines Therefore all this babling of Sander that Christ offered bread and wine to his father which were all one as if a man should offer to a Prince a fatte Oxe and giue him in a paper writen this is a fat Oxe c. is not worth one Goates heare Christ offered but one Sacrifice propitiatorie and that but once shedding his bloud the great mystery of which redemption he deliuered to his Apostles in the outwarde creatures of breade and wine But let vs see howe he prooueth that these wordes are not figuratiue First Ambrose saith In the diuine consecration the selfe wordes of our Lorde and Sauiour doe worke and Chrysostome saith that by this word This is my body the thinges set forth are consecrated but figuratiue wordes worke nothing therefore they are not figuratiue This minor is a starke lye often times confuted These wordes in the very institution of the supper are figuratiue This is the new Testament in my bloud and yet worke as much as these This is my body Likewise the wordes of Christ are spirite and life therefore not figuratiue is a beastly argument vnworthy answering which wold denie al figuratiue speches to be the words of Christ. As blockish and brockish it is that in these 4. words Hoc est corpus meum we leaue neuer a one in his own signification plucking them from their gender and case when we expound it thus This doth signifie my body which is a toy to mocke with an Ape For who can expound a sentence in other wordes to keepe the same case and gender and kinde of wordes alwaies But it is a weighty matter that Sander hath obserued in Saint Paules order of wordes placing the Pronowne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 next to the Pronowne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vttering the wordes after this manner This of me is the bodie whereas the other Euangelistes say This is the bodie of me Verily there is not here so much oddes as betweene a milhorse and an horsemill But what is the great mysterie that lyeth in this obseruation forsooth it giueth coniecture such as in the order of words may be had that the Pronowne This onely resteth and endeth his signification in the substantine Bodie and cannot be referred vnto Bread For it were an hard speech to say this bread of me is the signe of bodie But if I say this bread doeth signifie of me the bodie what other sense hath it then if I saye this bread doeth signifie the bodie of mee I blame not Sander for scanning narrowly whatsoeuer is vttered in the scripture but in vrging the composition of the Greeke speech which is not like the English tongue where there is no difference in sense seeing the Latine composition wâ—l wel admitt that which soundeth hardly in the English speeche Hic panis mei signum est corporis The eighteenth circumstance of these wordes which is giuen for you Sander playeth the foole out of measure to vrge the accidents of grammar in a figuratiue speech Saint Luke sayeth Hoc est corpus meum quod pro vobis datur If you take corpus figuratiuely saith he then the sense must be Haec est figura corporis mei quae pro vobis datur This is the figure of my bodie which figure is giuen for you and so not his true bodie but a figure thereof was giuen for vs. Sander thinketh he hath to do with young laddes that learne their accidentes of grammar which may perhaps wonder at his learned collections But what if wee expound it thus Hoc est corpus meum id est figura corporis mei as Tertullian doeth and reteining the gender of the Relatiue say quod pro vobis datur This is a figure of my bodie which bodie is giuen for you Sander hath his answere readie that the relatiue must repete his whole antecedent which cannot haue at once both a proper and vnproper meaning What coulde Priscian or Aristarchus haue vttered more learnedlie But when God saith in Gene. 17. Hoc est pactum meum quod obseruabitis inter me vos c. This is my couenant which you shall obserue betweene me and you c. If pactum be taken for signum or sigillum pacti the signe or seale of the couenant as it must needes be for circumcision whereof he speaketh was not the couenant how doth the relatiue repete the whole antecedent howe hath one word a proper and vnproper vnderstanding Againe Exodus 12 Haec est religio phase Omnis alienigena non comedet ex eo This is the religion of the Passeouer No straunger shal eate of it Heere co is a relatiue agreeing in the newter gender with phase his antecedent and yet phase the passeouer signifieth a Lambe which was the signe of the passeouer Againe when it is saide Hoc est postrâ—mum pascha quod comedit Iesus cum discipulis This is the last passeouer that Iesus did eate with his disciples hath not quod the same relation which it hath in these wordes quod pro vobis datur But to cut off all these nice questions of Grammar what if the figure bee laide in the verbe est after this manner Hoc est id est significat corpus â—â—um quod pro uobis datur this signifieth my bodie which is giuen for you Where is then our Aristarchus become with his antecedents and relatiues But hee hath founde another mystery in the Greeke worde 〈◊〉
prayer he citeth out of Cyrillus of Ierusalem That the holy ghost woulde make the breade the bodie of Christ and the wine the bloud of Christ in Cate. myst 5. But this is merueilous that Sander saith hee is desired so to doe of the priest who were not otherwise able to make so great a mysterie if Christ had not commaunded him to make this thing But I replie if Christ had commaunded the priest to make his bodie what neede he desire another to make it And in that the holy ghost must make it it is certaine that Christ commaunded not the priest to make it Out of Dionysius the counterfeit Areopagite hee vrgeth the wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie a making or working of holie thinges which may well stande with making and working of the sacrament although there bee no making of Christes hodie commaunded To lustinus we answered before in the 〈◊〉 circumstance But Irenaeus hath these wordes Quando mixtus calix c. when the Chalice mixed with water and the breade being broken taketh the worde of God then the Euâ—harist of the bodie and bloude of Christ is made It is made saieth Sander Yea verily but it is one thing to say the Sacrament of Christes bodie and bloude is made another thing to say his naturall bodie is made But what is the Eucharist with you Papistes the verie bodie and bloude of Christ. Then the sense of Irenaeus wordes must be thiâ— the verie bodie and bloude of Christ of the verie body and bloud of Christ is made which were more then ridiculous Tertullian against Marcion saith lib. 4. Acceptum panem c. The breade which he had taken and distributed to his disciples hee made it his owne bodie Loe saith Sander he made the breade his bodie Yea sir but within six wordes following he sheweth howe breade was called his bodie namely because it was a figure of his bodie Ambrose de iis qui mysteriis init saith Cap. 9. Sacramentum c. This sacrament which thou receiuest is made by the worde of Christ. And hoc quod conficimus corpus ex virgine est This thing which we make is the bodie taken of the virgine But let Ambrose expounde himselfe in the words following soone after vera vtique caro Christi quae crucifixa est quae sepulta est verè ergo Carnis illius sacramentum est c. It was the true flesh of Christ which was crucified which was buried wherefore it is truely a Sacrament of that flesh Our Lorde Iesus himselfe ciâ—eth out This is my bodie before the blessing of the heauenly wordes it is called another kinde after consecration the bodie of Christ is signified He himselfe calleth it his bloude before consecratino it is called another thing after consecration it is called bloude Likewise when Hierom in Ep. ad Hel. saith that Priestes doe make the bodie of Christ with their holy mouth hee meaneth the sacrament of his bodie as he saith immediately after â—hat we are become Christians by them meaning by the â—acrament of baptisme ministred by them Against Iouinian lib. 2. hee saith that Christ offered wine in typo sanguinis sui in token of his bloude and the whole sacrament he calleth mysterium quod in typo suae passiâ—nis expressit the mysterie which he expressed in the token of hâ—â— passion Out of Chrysostome are cited diuerse places al which are rather against Sanders making then for it as these The priestes make the oblation which Christ gaue to his disciples in 2. Tim. 2. He meaneth the sacrament vnproperly called of the old writers an oblation or sacrifice Againe The sacraments are begun and made perfect by the priest de sacer lib. 3. Againe Non homo est qui corpus c. It is not a man which maketh the bodie and bloude of Christ but the same Christ which was crucified for vs c. Yet Sander saith Christ saying Hoc facite commaunded men to make his bodie Aug. Cont. Faust Manich. lib. 20. cap. 3. saith that our breade chalice is made mysticall vnto vs not borne made I say Therefore hoc facite signifieth make this thing I deny the argument especially vnderstanding this thing for the naturall bodie of Christ. The same Augustine contra Adimantum saith Our Lorde doubted not to say This is my bodie when hee gaue a signe of his bodie Wherefore if hoc facite be make that thing which Christ gaue it is make a signe of his bodie The rest of the authorities of Theophilact Damascene Euthymius Anselmus c. I will not stande to rehearse because they being late writers speake often more neere vnto the Popish heresies And some of them were ranke papists yet in this matter for the signification of hoc facite make this thing not one of them speaketh directly as Sander defendeth But that the olde writers vse often the worde of making the bodie of Christ the sacrament c. It proueth not that they vnderstoode facere in Christs wordes to make one substance of another although by doing as Christ commaunded such a bodie as he spake of and such a sacrament was made CAP. XIIII What these wordes doe signifie For the remembrance of me and that they much helpe to prooue Christes reall presence vnder the formes of breade and wine To the obiection that the remembrance of a man differeth from the man himself Sander answereth that Christ said not onely do this but also make this thing because facere signifieth both to doe and to make and the remeÌ„brance of Christ is the shewing of his death as S. Paul teacheth by facte and by making Christs bodie vnder diuerse kinds to shew the separation of the bodie from the soule the breaking and eating of it in signe sheweth the breaking of it on the crosse c. To this I reply that facere can haue but one signification at one time and seeing facere in commemorationem is expounded by S. Paul as Sand also confesseth to shew the Lords death which is by doing not by making except you meane the making of the sacrament hoc facite is still do this thing In deede the verie ministratioÌ„ of the sacrament according to Christs in stitutioÌ„ is a preaching of the Lords death but it followeth not therof that the Lord is present whom the Apostle by implication saith to be absent for he addeth vntill he come which were not properly saide if in person he were present but rather vntill he be seene which is there present inuisible To come is to remoue from one place to another place where the remouer was not before he came But Sander saith the presence of the benefactor is the best meane to make his good deede remembred as the scarre in a mans face being seene is the best remembraÌ„ce of his fighting for his friends defence I haue often shewed the vanitie of this kinde of reasoning by which it shoulde followe that
haue no figure Wherefore Sander and not Master Iewell reasoneth like a Marcionite confounding the figure with the thing figured Sand. Tertullian speaking most literally of bread as it was an olde figure of Christes body whereof in Ieremie it was saide Let vs put the wood of the crosse into his bread to wit vppon his bodie saith Christ then fulfilling the old figures made bread his bodie if he did so it could not tarie bread any longer Fulk This place of Tertullian is shamefully mangled both in wordes and sense Tertullian asketh But why did he call breade his body and not rather a pepon which Marcion accounted in steed of an hart not vnderstanding that this was an auncient figure of the bodie of Christ saying by Ieremie Against me haue they thought a thought saying Come let vs cast wood on his breade that is the crosse on his bodie Therefore the lightener of antiquities sufficiently declared what he would haue breade then to haue signified when he calleth bread his body These words declare wherefore Christ did appoint bread to signifie his bodie in his supper namely because it had bene an ancient figure of his body in somuch that it was called bread But he made bread his body therefore it is not his body still I aunswere Tertullian sheweth how hee made it his body when he expoundeth it by the name of the figure of his body Baptisme being made regeneration is still a washing with water The rocke when it was made Christ remained still a rocke c. Iew. After consecration saith Saint Ambrose the bodie of Christ is signified Sand. S. Ambrose de myst cap. 〈◊〉 doth speake of that signification which is made whiles the priest pronounceth Hoc est corpus meum which words he saith do worke in the consecration that which they signifie therefore they worke the bodie and blood of Christ. Fulk Fie for shame Sander when Ambrose saith Post consecrationem after consecration will you say hee speaketh of the signification of the wordes which as spoken in the time of the consecration the words of Christ indeede doe worke as Ambrose saith and what worke they but that which is added to the elementes after cōsecration namely a signification of the bodie of Christ. Iew. It is a bondage and death of the soule saith S. Augustine to take the signe in steed of the thinges signified Sand. Saint Augustine meaneth of such kinde of signes when either the thinge which appeareth to bee signified is not at all true according to the letter or else when the thing signified is absent in substance c. Fulk Saint Augustine de Doct. Chr. lib. 3. cap. 5. speaketh expressely of figuratiue speeches when they are vnderstoode as if they were proper and cap 16. of the same booke giuing a rule to knowe figuratiue speaches from proper hee exemplifieth the eating of the fleshe of Christ and drinking his bloode to be a figuratiue speach Wherefore you see master Iewels article of chalenge standeth vntouched for any thing brought in this chapter And that Sander can yelde no good cause why master Iewel hath not fully answered Harding touching the wordes of Christes supper CAP. II. Sand. That the supper of Christ is a naked and bare figure according to the doctrine of the Sacramentaries Fulk Sander wil acknowledge nothing in the sacrament whatsoeuer we teach protest and beleeue excepte we acknowledge his real presence but a bare figure Sand. S. Hilarie and S. Cyrill teach that the nature of signes or seales is such as setteth forth y◠who le forme of the kinde of thing printed in them and haue no lesse in them then those things whence they are sealed Fulk Such a seale we beleeue the Lords supper to be of Christes death and our redemption Iew. He must mount on high saith Chrysostome whoso will reach to that body San. Accedere is to come to not to reach He spake of comming to the visible table Fulk He spake of cōming to the visible table so as we might attaine to the body of Christ which is in heauen for that cause he said we must be eagles in this life Chrys. in 1. Cor. Ho. 24. Sand. He saith Ipsa mensa The very table is our saluation life And again This mysterie maketh that while◠we be in this life earth may be heauen to vs. Fulk As earth is heauen to vs the table saluation so is the sacrament the body of Christ. Iew. Send vp thy faith saith Augu. thou hast taken him Sand. The place is abused See lib. 2. cap. 29. Fulk And see the answere there Iew. The bread that we receiue with our bodily mouthes is an eathly thing and therefore a figure as the water in baptisme Sand. The water in baptisme is no figure but the figure is the word cōming to the water As the water in baptisme is no figure when the words are absent so bread could not be a figure any longer when the words are fully past Fulk Maister Iewel speaketh of the water wherevnto the word is come which as it remaineth no sacrament after the vse of baptisme no more doth the bread out of the vse of receiuing That consecration consisteth in the onely words This is my body it is false For Christes wordes are more Take eate c. Iew. The body of Christ is y◠thing it selfe no figure Sand. The body of Christ vnder the forme of bread is it self both the thing also a figure of y◠mystical vnity of the Church So S. Hilary teacheth The natural propertie by a sacrament is a sacrament of perfect vnitie See libr. 5. Chap. 5. Fulk The natural propertie is not the personal substance or proper nature of Christ. See the answer as aboue Iew. In respect of the body we haue no regarde to the figure wherevnto S. Bernarde alluding saith The sealing ring is nothing worth it is the inheritance I sought for Sand. What a desperate custome is it for you to alleadge alwaies the fathers of the last 900. yeres whom you haue alreadie condemned Fulk What a diuelish custome is it for you alwaies to lie and slaunder Sand. S. Bernard saith the bodie and blood it selfe to bee the signe Vt securi suis c. That you may bee without feare you haue the inuestiture of our Lordes sacrament his precious bodie and bloode Fulk You falsifie Bernards wordes in translation and peruert his meaning Vt securi suis sacramenti dominici corporis sanguinis preciosi inuestituram habetis That you may bee without feare you haue the inuestitute of the sacrament of the body of our Lorde and of his precious bloode The sacrament is the inuestiture as the ring and not the bodie of Christ. If the bodie of Christe were the ring of the inuestiture Bernard woulde not haue saide the ring is nothing worth Yet the sacrament as a seale putteth vs in assurance of the inheritance and not bate bread as Sander bableth CAP. III. Sand. That Christes
a signifying mysterie So that the sense is it is called the bodie of Christe that is to saye it signifieth it The author of this glosse durst not haue written thus if it had not beene an opinion generally receiued that the wordes of Christ were not proper but figuratiue Thirdely it is against the glorie of GOD that the bodie of Christ shoulde be so made present as it should enter not onely into the mouth of wicked persons as a deade bodie working no life but also into the bellyes of brute beastes which is euen horrible to name Fourthly it is not agreeable to the loue of Christ toward vs in his second comming that his bodie by such a presence shoulde bee thought to haue lost all naturall conditions of a substantiall bodie seeing the scripture putteth vs in hope that our vile bodies shall be made confirmable at his comming to his glorious body Philip. 3. Wherefore that heresie of carnall presence is contrarie to our faith of the resurrection of our bodies Fiftly it is against the profite of Christes Church which by his ascension is drawen vpward into heauen from the earth but by this imagined presence is mooued to looke downe vnto Christ vpon the earth Col. 3. Therfore in all these respects the exposition of the wordes must be figuratiue Another reason Sander hath that seeing all figures were inuented either for lacke of words or for pleasantnesse of speaking and Christ neither lacked wordes nor can be prooued to haue spoken figuratiuely onely for his pleasure therefore he spake not figuratiuely If there be no more causes of figuratiue speach then these two noted by Sander then Christ neuer vsed any figuratiue speaches for hee neuer wanted wordes to haue spoken properly that other men could speake properly neither can he be prooued to haue spoken figuratiuely only for his pleasure and least of all he affected the praise of Eloquence But if it be out of question Sander also coÌ„fesseth that in other places Christ spake figuratiuely then is it out of question that this argument of Sander is not worth the paring of his nayles For there are other causes of figuratiue speaches then these two by him alledged and especially the profite of the hearers who are more moued and better vnderstande often times by figuratiue then by proper speaches And for this cause yâ— holy ghost speaking of Sacraments doth vsually call theÌ„ figuratiuely by the names of that they signifie seale vnto vs as the Lamb is called the Passeouer baptisme regeneration the bread his bodie the cuppe the newe Testament The profite that wee take by these kinde of speaches is great for they admonishâ—s to be as sure of the things as we are of the signes when the signes beare the name of the things signified and promised by them Of Saint Augustines rule of figuratiue speaches Sander that loueth no repetitions hath written a whole Chapter before lib. 3. Cap. 14. and therefore I will say no more of it here onely I note that by quoting the place hee abuseth Augustines rule against his owne example which he bringeth of eating and drinking the body and bloud of Christ to proue that Christes wordes are not figuratiue when Augustine saith expresly those wordes are figuratiue which Christe spake of eating and drinking his flesh and bloud The rocke was Christ he sayeth must needes be a figuratiue speach because it can not be proper And for the same cause say we These wordes This is my body are figuratiue for that they can not be proper But Sander replieth that if he had saide this breade is my body it might haue beene so thought for breade cannot bee his body no more then the rocke be Christ. yet S. Paul doubteth not to say this bread of that of which before he had said this is my bodie 1. Cor. 11. And I aske Sander what was that which Christ had in his hand and whereof he said this It coulde not be his bodie before the words of consecration spokeÌ„ as all Catholike papists affirme then it was bread then the word following Is will not suffer the sense to be this shal be my body wherefore in effect it is all one to say hauing bread in his hand This is my body and to say This bread is my body the one is impossible by Sanders confession ergo by necessitie of argument the other CAP. II. That at all other so the wordes of Christes supper ought to bee taken properlie vntill the contrarie doeth euidently appeare By autoritie of Tertullian and Marcellus the Lawyer he laboureth to proue that all words must be taken in their proper signification except the contrarie be manifestly showen Likewise Epiphanius affirmeth that all wordes in the Scripture neede not to be taken figuratiuelie and that to know which is figuratiue and which is not diligent consideration and ancient tradition helpeth much All this I confesse but withall I affirme that these wordes This is my bodie both by diligent consideration and ancient tradition are found to bee figuratiue Neither hath Sander any thing to the contrarie Yes I wis the Pronowne This saith he pointeth not to a thing absent No verilie for it pointeth to the breade that was in his hande Neither the Verbe Is can bee saide of that which presently hath no true being ergo it cannot bee saide of the bodie of Christe which by your owne diuinitie hath no being in the Sacrament before the last syllable of Hoc est corpâ—â— meum bee pronounced then it is necessarie to bee saide of the breade in his hande whiche had a true being And then by your owne rule in the Chapter before these wordes being as much as This breade is my bodie must needes bee figuratiue because they cannot bee proper for breade and Christes bodie bee two seuerall-natures that cannot stande together CAP. III. The proper signification of these wordes This is my bodie and This is my bloude is that the substance of Christs bodie and bloude is contained vnder the visible formes of bread and wine If the speech were proper and not figuratiue yet the substance of breade being shewed and the substance of the cuppe and of that which is in the cuppe being shewed it woulde not followe the bodie and bloude to bee vnder these accidentes of breade and wine but either with the substance of breade and wine or rather that his bodie and bloude were breade and wine For Sanders similitude hath nothing like to this matter this is an Elephant that is the substance of an Elephant is contained vnder this visible forme But let him bring example of any thing which bearing visible forme of one substance is called by the name of another substance Might not Moses haue said truly to the Israelites in the wildernes in the behalfe of God pointing to the Rocke This is Christ or the bodie of Christ as well as Saint Paule saith that Rocke was Christ Therefore looke what woulde be the sense of
thou contrarie to the order of all the foure witnesses which thou namest thou I saye defendest the giuing to be after the saying And whereas they all saye he gaue that hee tooke and hee tooke the substance of breade thou denyest that hee gaue the substance of bread Thirdly where Christ sayeth The bread which hee will giue is his flesh which he wil giue for the life of the world which was on the crosse thou affirmest that hee giueth it only at his supper And last of al wheras he gaue presently which then presently was eaten when he said he that eateth me c. thou restrainest his gift onely to his supper wherin although he gaue that before he promised yet he gaue it not only there nor first there nor there with his hands but with his spirite ioyning with his handes that gaue the externall signes For of giuing by hands onely without his spirit it may be truely said The flesh profiteth nothing Ioh. 6. And therfore the Apostle speaking of the oblation of Christes bodie on the crosse saith he offered himselfe by his eternall spirite Heb. 9. The fourteenth circumstance of saying Wordes are vsed for profite and for necessitie therefore the wordes of God are greatly to be regarded and especially the wordes concerning the sacrament which is an hidden mysterie and therefore hath neede to be declared by wordes but the Sacramentaries looking to Christes deedes as taking bread c. trust not his words saying This is my bodie testified by foure of his disciples Yes master Sander those whome you call Sacramentaries trust them better more certeinly beleeue them to be true in that sense which Christe did speake them than you popish transubstaÌ„tiators do in your popish error which to make your selues godmakers of arrogancie and couetousnes you defend among the ignorant But deedes except they be expounded by words saith he may haue many interpretations And the deedes of the last supper seeme to him to be vndoubted parables which the words expounde and therefore be no parables for meere figuratiue words expound nothing Who is so madd to grant to Sanders seeâ—ings that the deeds of Christ in taking bread blessing thankesgiuing breaking giuing are parables but adâ—itte they were parables why may not meere figuratiue wordes expound parables Christ himselfe expoundeth the parable of the tares Matth. 13. altogether by wordeâ— as meere figuratiue as these of the supper He that soweth good seede is the sonne of man the feeld is yâ— world The good seede are the children of the kingdome the tares are the children of the wicked The enimie is the diuell The haruest is the ende of the worlde The â—â—â—pers are the Angels And yet it is so strange a matter to Sander that a meere figuratiue speech should expound a parable who thinketh and saith that this reason alone ought to persuade any man But he will bring a greater reason the wordes of the supper giue substance to the deedes for no Sacrament can be made without wordes ordeined of God If I should vrge this rule against fiue of your Sacramentes I might easily prooue them to be no Sacraments because they haue not wordes ordeined of God to giue substance of Sacraments to the externall deedes Well the worde of Sacrament saith hee must be common and knowen therefore not figuratiue I haue shewed often before that Circumcision and the Paschall Lambe were instituted by such figuratiue speeches as these wordes This is my body This is my couenant This is the Passeouer baptisme is regeneration c. The fifteenth circumstance of take Christ bad all the twelue take ergo saith he he had Iudas to take that which he called his body which was either bare bread a figure of Christ or his body vnder the formes of bread For an â—ffâ—ctuall signe no man corporally tooke because Iudas rocke that the rest tooke and a bare signe Christ was not sent to giue nâ—r onely spirituall gifts which were giuen to the olde pâ—triarkeâ— who tooke his manhood to leaue vs corporall meanes and 〈◊〉 of grace which might worke vppon our soules c. I haue proued before that Iudas was not present â—t the supper but 〈…〉 bâ—â—n pâ—esâ—â—â— as somtiâ—â— there are as 〈◊〉 as he yet â—othing is gained by t 〈…〉 〈◊〉 Christ gaue bread aâ—◠〈…〉 of his bodie and bloud crucified and shedde for remission of our sinnes And what inconuenience is it if one as ill as Iudas receiue this effectuall signe which hath none effect in him because he reiecteth and contemneth it Is not the Queenes broad â—eale an effectuall signe of her pleasure which a traitour may receiue into his handes contemptuously and breake in pieces maliciously But Augustine sayeth Ep. 162. Our Lorde suffereth Iudas to receiue among the innocent disciples that which the faithfull knowe our price Against Augustine who sayeth he was present I oppose Hilarius which sayeth he was absent in Math. Can 30. Against Sanders exposition of these wordes our price to be nothing else but the bodie of Christ and not onely a Sacrament thereof I oppose Augustine himselfe to expounde his owne meaning who sayeth of the rest of the Apostles and of Iudas Illi manducabunt panem Dominum ille panem Domini contra Dominum In Fuan Ioan. Tract 59. They did eate the breade which was our Lorde he did eate the breade of our Lorde against our Lorde The sixteenth circumstance of eating Christ sayeth eate ye once onely meaning that they should eat bodily that he gaue them and eat it also spiritually This I allowe for vnder the signe of bodily eating â—e willed them to be assured of spirituall participation of his flesh and bloud and all benefites of his passion But this will not satisfie Sander but seeing hee sayth eate ye but once hee would haue them to eate bodily the same substance which they should eate spiritually which is no good argument And therefore hee is shamefully graueled when he saith the verbe eate by this meane standeth not vnproperly for hee can abide no figures because eating belongeth naturally both to the soule the bodie which would make any Philosopher blush to heare but the reason more because the cause of eating principally belongeth to the soule and the meane principally to the body which hath instrumentes to eate for a dead body can not eate nor a soule without a body can eate properly What say you Sander is the soule the principall cause of eating and the body the instrumentall cause By this meanes the soule goeth rideth lieth speaketh leapeth daunceth and all whatsoeuer a dead man can not do Well grant then this speculation what then what other spirituall eating can be meant by this word eate ye then by any other eating for euery man eateth whatsoeuer he eateth by this reason spiritually and bodily Wherefore in spight of your nosâ— if Christ commanded his Apostles to eat spiritually as Christians vse to speake and not according to your
For what sense can these wordes haue This bloud is the newe Testament and this bloud is in my bloud And nowe to the argument in which seing he vnderstandeth the speech to be proper I denie the maior or proposition This liquor in the cuppe of Christes banket was shedde for vs and I prooue it to be false euen by the wordes of Christ vttered by S. Luke and S. Matthew The fruite of the viâ—e was not shedd for vs the liquor in the cuppe of Christs banket was the fruite of the vine therefore the liquor in the cuppe of Christes banket was not shed for vs. That Euthymius a late gatherer referreth these wordes of shedding for vs to the cuppe I force not and yet hee meaneth the cuppe to be his bloud not really but Sacramentally euen as his bloud is not there shedde really except the Papistes will now giue ouer their old distinction of vnbloudy Sacrifice to saye that the bloud of Christ is shedd forth in the Sacrament as Sander saieth it was presently shedde in a mysterie and the next daye shedde naturally What misty speech is this The naturall bloud of Christ is shedde in a mystery if we speake after that manner the reall body and bloud of Christ is present in a mysterye eaten and drunken in a mysterye c. he crieth out that we build a roofe without a foundation of the naturall maner of presence and receiuing But he must be admonished that the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying which is shedd forth and simply shedd and therfore the word hath relation to the bloud which in his passion was shedde forth of his bodie which shedding forth of his bodye if Sander will confesse to be in his Masse he must vtterly renownce the vnbloudy Sacrifice so much prated of among the Papistes for what els is a bloudy Sacrifice but that whereof the bloud is powred out or shedde forth The last circumstance of the hymne saide at Christes supper We neuer read of any hymne saide or song after any feast but this and yet Christ gaue himselfe by faith and spirite at the supper time to some of his disciples before that night as to S. Marie at Bethanie Ioan. 12. therfore the hymne externally song or saide was dewe to this externall worke of God wherein with his owne handes he gaue his owne body and bloud c. Because Sander confesseth that this circumstance aboue doth not prooue the reall presence I will take his confession It may not be denied but that Christ song or saied the hymne at other times although it be expressed but this once And if it were certeine that this was the first and last that he song with them yet there might be greate and sufficient cause of his ioyfull thankesgiuing at this time wherein hee made an ende of the old ceremonie and hauing instituted a newe sacrament of thankesgiuing was euen the same night to beginne his passion which was the principall caufe of his coÌ„ming into the world for the redemption of mankinde As for these circumstances which hee confesseth doe not euerie one by them selfe prooue the reall presence when hee can make an argument of them altogether able to proue it I wil take in hand to answer it In the meane time as he hath set them down seuerally I haue answered that neuer a one of them hath ani force of argument to proue that he entendeth by them CAP. X. The reall presence of Christes bodie and bloud and the proper meaning of his words is proued by the coÌ„fereÌ„ce of holie scriptures taken out of the newe testament and speaking of our Lords supper The places that he will conferre are three first Iohn 6. The breade which I will giue is my fleshe and my fleshe is meate indeede The second Math. 26. Take eate this is my bodie and this cuppe is the newe testament in my bloude The thirde 1. Cor. 10. The chalice of blessing which wee blesse is it not the communicating of Christs bloud And the breade which wee breake is it not the communicating of the bodie of our Lord Of these sentences Sander will conferre euerie word together which is not the right order of conference of scripture to conferre the wordes whereof some are proper some are figuratiue but to conferre the Logicall sense of diuers places together which either are both manifest in their seueral senses or else may be made open by the circumstances of the places But to folowe Sanders conference In the first sentence he saith The bread which I will giue is described in the supper by these wordes Take eate this and in S. Paul is called The breade which wee breake But I vtterly denie that the wordes of Christ in Saint Iohn are all one with those of the supper And therefore the referring of this to an eateable thing or foode c is not shewed by that conference But S. Paul and Christ. Matth. 26. speake in deede both of one matter namely by the sacrament Christ in S. Iohn speaketh of that meate which tarrieth to life euerlasting but the sacramentall meate doth not so for according to the earthly parte of it as Origen affirmeth it goeth the same way that all other meates doe Ille cibus qui sanctificatur c. That meate which is sanctified by the word of God and prayer according to that which it hath material goeth into the bellie and is cast out into the dunghill Origen in Matth cap. 15. And according to the heauenly part which is the body of Christ by the Papists confession it tarieth not in the wicked nor in the godly in substance but in effect as Sander tolde before therefore Christ in S. Iohn speaketh not of the sacramentall meate Secondly the breaking of the bread which is done before the wordes which the Papistes account the onely wordes of consecration can shewe the pronowne this to signifie no materiall substance but breade although Sander affirme the breaking to be after because it is so vsed in the popish Masse Againe when the Apostle saith the bread which we break he speaketh plainly of a thing that is broken actually but so is not the body of Christ as for Sanders shift of that foode and that eatable thing which we breake is but a cloake of words for if that foode be the natural bodie of Christ and that foode is naturally broken then the naturall bodie of Christ is naturally and really broken Last of all the conference of this and this cuppe to prooue that this meaneth generally the substance vnder this is not worth a chippe for these wordes this cuppe do not meane a generall metaphysicall substance but the wine in this cuppe which is also called the fruit of the vine and therfore This in the other saying signifieth that substance only which was in his hand which was bread and by their owne doctrine could be no other substance but bread before hoc est corpus meum were saide
past 〈…〉 a bare shadowe I answere he instituted it before his death and therefore not so much to shewe the historie of his death to come or past as to shewe the vertue of his death by which his bodie was broken and his bloud shed that it might be meate and drinke vnto vs. And when the Apostle saith wee shewe the Lordes death he meaneth not onely the bare storie thereof but the fruit and effect thereof wherefore Sander playeth the foole egregiously to bable so much of Christs death past in deede or in shadowes to come For the olde Sacraments did not only prophecie of an action to bee done but also did confirme the faith of the godly in the fruits effects of the passiō of Christ. Finally Chrysostome in 1. Cor. 24. speaketh figuratiuely where he saith when thou feest this bodie set before thee say with thy selfe This bodie nailed and beaten was not ouercome of death This bodie the sunne seeing crucified turned away his beames c. but he expoundeth himselfe sufficiently in the same Homily where he saith we must be Eagles flie into heauen where the bodie of Christ that died for vs remaineth In the same sense that it is called the bodie of Christ he applyeth to the Sacrament such things as were proper to the bodie of Christ. But as for transubstantiation which the Papists woulde gather out of this place in many places he sheweth that he acknowledgeth not and ad Caesarium monachum he doth expressely denie it CAP. VIII The reall presence is proued by the illation which S. Paul maketh concerning the vnworthie eating dr 〈…〉 ing of euill men The illation proueth no real pr 〈…〉 ce by any consequence in the worlde Hee that dispitefully abuseth or negligently cōtemneth the princes seale offered vnto him offendeth against the maiestie person of the prince yet the maiestie and person of the prince is not really present vnder the formes of parchement and waxe But Sander saith the vnworthie shewing of Christs death is the vnworthie eating Who will graunt him that shewing of Christes death is nothing but eating of the Sacrament Neither doth S. Paul confesse as Sander impudently affirmeth that euil men may haue the bodie bloud of Christ in their mouthes He saith who so eateth this bread drinketh this cup of the Lord vnworthily for so much as the same is honoured with the names of the bodie bloud of Christ is guiltie of the bodie bloud of Christ which he despiseth in these mysteries But it is not bread wine whereof S. Paul speaketh because he doeth name it This bread saith Sander For seeing the Pronown This doth shewe a thing present to some sense or other S. Paul being absent could not shew◠any thing by any corporall action then it remaineth that the thing whereunto This doeth point is the bodie of Christ whereof he spake before This Grammaticall Logike is meete for Papisticall diuinity I thinke there was neuer man that set his penne to the paper that wrot more impudently What say you Master doctor Sander Doth the Pronowne This alway shewe a thing present to some sense or other To what sense is the body of Christ present in that thing whereof it is saide This is my body And doth the absence of Saint Paule hinder him to speake of breade in saying This bread and further him to speake of Christes naturall body in saying this is my body This learning Master Sander passeth my vnderstanding What saied I this learning I knowe not how to speake seing the pronowne This doth shew a thing present to some sense or other but the learning shewed in this Tush I must say in such kind of reasoning is an higher matter then can be conceiued by any sense witt reason or vnderstanding Neither is his sharpnes lesse in answering obiections then in making of argumentes For if you obiect that Christ meant the signe of his body he answereth that seing Saint Paule named no signe as This can not point to that which was not named so it must point onely to the thing named before which was the body of Christ broken for vs therefore this bread meaneth that body of Christ and none other substance I blame not Master Sander if he will not haue This to point to a signe which was not named seeing he will not haue it point to bread which with the Pronown This is named but to the body of Christ which in another sentence was named So that by this bread he doth not mean this bread but that body But seing he can allowe but one substance present and that body in the same truth is named this bread what reason is there that the thing which the word of God calleth bread and al reason and euery sense confirmeth to be bread should not be naturall breade but taken figuratiuely and that which is by the word of God onely called the body of Christ all sense and reason reclaiming that it should be his naturall body must neuerthelesse be his naturall body and by no meanes must be thought to be taken figuratiuely CAP. IX The reall presence is prooued because vnworthy receiuers are guilty of Christes body and bloud A man is guilty saith Sander either for doing an euill deede or leauing a good deede vndone or doing a good deede after an euill manner and after the last manner is he guilty that receiueth vnworthily I will not deale with his diuision nor inquire whether euery one that receiueth vnworthily doth a good deede after an euill manner But to the purpose of the reall presence his deede saith Sander is eating which thing he so really doth that S. Paule affirmeth him to eate and drinke damnation to him selfe Why so Sander is that which he eateth and drinketh really damnation if it be then surely he eateth nor drinketh really the body and bloud of Christ which are in an other predicament then damnation But if to eate and drinke damnation be spoken figuratiuely where the sense is by eating to deserue damnation why may not eating and drinking of the bodie and bloud of Christ be spoken figuratiuely where the sense is by eating and drinking to be assured of saluation wrought by the body and bloud of Christ But no man is guilty saith Sander for doing more then he actually doth therefore the vnworthye receiuer actually doth eate the bodye and bloud of Christ whereof he is guilty I deny the argument which is a balde petition of the principle for the vnworthye receiuer is guilty of the bodye and bloud of Christ not for eating and drinking it but for eatig this bread vnworthily so contemning the body of Christ or not discerning the Lordes body as the Apostle saith The antecedent is also false for a man is guilty especially in the sight of God for his euill mind purpose affection which often are more then actually he doth As in the similitude of abusing the Princes seale which
eating and drinking are more proper for breade and wine then for the bodie and bloude of Christ of which they cannot be saide but figuratiuely especiallie seeing you hold that the bloud of Christ in the cuppe is not really separated from his bodie howe can you properly say that the bloude of Christ is drunke when onely the bodie with the bloude in it is swallowed downe the throate Saint Paul calleth the Sacrament breade at the least sixe times after consecration As for the often repetition of flesh and bloude in the 6. of saint Iohn pertaineth nothing to the Lords supper But let vs see master Sanders autorities for this argument of repetition First Euthymius borrowing the saying out of Chrysostome saith Hoc dixit This he saide confirming that he spake not obscurely or parabolically Yea sir but Euthymius saith otherwise if it had pleased you to cite his saying whole Caro mea verè est cibus Verus est cibus siue aptissimus vtpote animam quâ— propriissima hominis pars est nutriens Et similiter de sanguine Aut hoc dixit confirmans quod noÌ„ aenigmaticè neque parabolicè loqueretur My flesh is meate in deede it is true meate or most apt meate as which nourisheth the soule which is the most proper part of man And likewise of the bloud Or else he saide this confirming that hee spake not obscurely or in parable Chrysostome in Ioan. Hom. 46. Quid autem significat caro mea verè est cibus sanguis meus verè est potus Aut quod is est verus cibus qui saluat animam aut ut eos in praedictis confirmet ne obscurè locutum in parabolis arbitrarentur What meaneth this my flesh is meate in deede and my bloude is drinke in deede Either that he is the true meat that saueth the soule or else that hee might confirme them in that was saide before lest they shoulde thinke that hee had spoken darkely in parables By both these places which are disiunctiue sentences it is plaine that the flesh and bloude of Christ is meate to feede the soule which must needes be spiritually because the soule cannot eate carnally and then you see howe plaine and without parable the speach of Christ is to be taken Next these are cited Oecumenius in 1. Cor. 11. Per hoc quod frequenter ait corporis sanguinis domini manifestat quod non sit nudus homo qui immolatur sed ipse dominus factor omnium vt videlicet per haec ipsos exterreat By this that he often saith of the bodie and bloud of our Lord he sheweth that he which is offered is not a bare man but the Lord himselfe and maker of all thinges to the ende verilie that he might put them in a terrour by these thinges This writer affirmeth nothing but that the breade and cuppe is not the sacrameÌ„t of a bare man but of him that is both God and man therefore not the bare substance of breade saith Sander I confesse but a Sacrament of the flesh and bloude of the sonne God Thirdly he citeth Saint Basil de Baptism lib. 2. cap. 3. Vehementius simulque horribilius c. The Apostle setteth forth and declareth more vehemently and more fearefully the condemnation by repetition What is this to the reall presence But Augustine de opere Monachorum cap. 13. saith Neque enim c. For it is not said in one place or shortlie so that it may be drawen or peruerted into another meaning by the ouerthwarting of neuer so subtil a Sophist But what I pray you that meÌ„ ought to work with their hands Doth not this make much for the reall presence confirmed by oft repeating of the names of bodie and bloud when bread and cuppe c. be as often repeated But to conclude Cyrill in Ioan. lib. 4. cap. 11. writeth in the same sense saieth Sander Non obdurescamus c. By Master Sanders leaue I will repeate the wordes of Cyrillus a little more at large that wee may see in what sense he writeth Quapropter saluator varia oratione moâ—â— aenigmaticè atque obscurè modò dilucidè atque apertè candemrem Iudaeis proposuit â—vt excusari nequeant si resilierint sed mali malè perdentur tanquam manu propria in animam suam gladium immittentes Iterum igitur planè clamat Ego sum panis qui de coelo descendi Illa figura imago vmbráque solùm fuit Audiatis hoc dilucidè dictum Ego sum panis viuus si quis manducauerit ex hoc pane viuet in aeternum Non obdurese vâ—â—â— igitur toties veritatem a Christo audientes Non est enin ambigendum quin summa supplicia subiucri sint qui saepius haec à Christo iterata non capiunt Wherefore our sauiour by diuerse kinds of speach sometimes enigmatically and obscurely sometimes cleerely and plainely hath set forth the same thing vnto the Iewes so that they cannot bee excused if they start backe but being euill men might be destroyed euilly as they that with their owne hande thrust a sworde into their owne soule Therefore he cryeth out againe plainely I am the breade which came downe from heauen That was a figure image and shadowe onely Heare you this which is clearely spoken I am the liuing breade if any man shall eate of this breade hee shall liue for euer Therefore let vs not harden our selues hearing the trueth so ofte of Christ. For it is not to be doubted but they shall suffer most extreme paines who receiue not these things so often repeated of Christ. Out of this place first I note that sometimes Christ spake in this Chapiter obscurely and figuratiuely contrarie to that which Sander before woulde seeme to affirme out of Euthymius and Chrysostome Secondly that Cyrillus speaketh not of the wordes whose repetition Sander vrgeth but of the matter of our spirituall feeding by Christ onely often repeated in the sixte of Iohn Thirdely that Cyrillus vnderstandeth the matter of this Chapiter to bee all one contrarie to that which Sander before hath stoutly defended that Christ speaketh not of the Sacrament vntill hee come to that saying And the breade which I will giue is my flesh Fourthly that Cyrill affirmeth Christ to haue beene the breade of life which was receiued of the godly Fathers vnder the figure of Manna And last of all that the wordes following And the breade which I will giue is my flesh which I will giue for the life of the worlde Cyrill vnderstandeth of the death of Christ and not of the sacrament for which Sander straue so much in the thirde Booke The saying of Cyrillus vpon the wordes of Christ And the breade which I will giue is my fleshe c. is in the 12. Chapiter of the same Booke Morior inquit pro omnibus vt per me ipsum omnes viuificem caro mea omnium redemptio fiat morietur enim mors morte mea simul mecum natura hominum resurget I dye
body is receaued by mouth not by faith onely Iew. The body of Christ is to be eaten by faith only and none otherwise Sand. You are the mainteiner of a blasphemous heresie and affirme the same which the Arrians did Fulk Master Iewel is more free from Arrianisme then you from Eutychianisme Sand. Christ saide after bread taken c. Take eate this is my body but he spake of eating by mouth and not by faith alone and the thing eaten to bee his owne body therefore his body is not eaten by faith only but by mouth also Fulke That which was to be eaten with mouth was breade in nature and his body in mystery which body was to be eaten by faith and not by mouth as the bread was to bee eaten by mouth and not by faith Sander All that was eaten by mouth or by faith at Christes supper came from Christ but all that he is writen to haue giuen came from his handes therefore either his body was not eaten by faith at all or his bodye came then from his owne handes Answere the Gospell master Iewel or els blaspheme no more Fulke I denie your minor For it is writen The spirite it is that giueth life the flesh profiteth nothing Ioh. 6. Life remission or sinnes participation of his death c. were giuen but not all nor at all by his handes but by his diuine spirit Sander The fathers teach that we eate Christes body by our mouthes and not dy faith onely Fulke They teach we eate the Sacrament which is so called and which after a certaine manner is the body of Christ but not absolutely Sander S. Cyprian saith of euill men Ser. de lap 5. Plus modo they sinne now more against our Lord with their handes and mouth then when they denied our Lord. Fulke They sinne against our Lord in receiuing the Sacrament vnworthily more then in denying because denying was of weakenes this other of hypocrisie Sander Cyprian saith the sinne is inuading and doing violence to our Lordes body and bloud Fulke That is to the Sacrament thereof for our Lords body is impassible Sander Chrysostom witnesseth vs to take in our handes in our mouthes to touch to eate to receiue into vs Christes flesh is all this done by faith onely Fulke Chrysostom witnesseth we see All the people to be made red with the bloud of Christ. Is that otherwise then by faith Desacerd lib. 3. Hee saieth Christ iâ— broken in the SacrameÌ„t which he was not on the crosse Is that done really in 1. Cor. Hom. 24. Sander Pope Leo writeth thus of the matter ye ought so to communicate that ye doubt nothing c. Fulke Pope Leo is answered lib. 5. Cap. 8. Sander Cyril against the Arrian lib. 10. Cap. 13. sheweth vs to eate Christ corporally Fulke You slander Cyril he saith the vertue of the mysticall blessing maketh Christ to dwel in vs corporally by participation of the flesh of Christ not by faith and loue onely Iewel Christes body is meat of the mind not of the belly saith S. Cyprian Sander I find no such wordes in Cyprian but whosoeuer spake them it will follow that the meat he speaketh of is not materiall bread Fulke If you finde not the wordes in Cyprian you may finde them in Gregory who by error of the printer is called Cyprian and you may finde the sense in Cyprian wee sharpen not our teeth nor prepare our belly but with syncere faith we breake the holy bread You find in ser. de coena Dom. That the body of Christ is not material bread we agree with you and euer did Iewel Beleeue and thou hast eaten saith S. Augustine of Christes blessed body Sander These words are not offacramental eating but of spirituall eating Fulke He saith vt quid paras dentes ventrem to what end doest thou prepare thy teeth and belly beleeue and thou hast eaten Therefore he sheweth that Christ is not receiued by mouth and belly but by faith onely Iewel It is better to vse the worde figure than the wordes really corporally Sander It is better to vse the wordes body bloud flesh which are the wordes of scripture than the worde Figure which is vsed of the fathers only Fulk Master Iewel compareth not the worde figure with the wordes of scripture but with the wordes really corporally vsed neither in scripture nor in the fathers CAP. IIII. Sander Master Iewel hath not replied well touching the sixt Chapiter of Saint Iohn but hath abused as well the Gospell as diuerse authorities of the fathers Harding The promise of giuing the flesh which Christ would giue for life of the worlde beeing onely perfourmed in the supper prooueth the very same substance to be in the Sacrament of the supper which was offered vpon the crosse for the life of the world Iewel Master Harding supposeth no man to eate the flesh of Christ but onely in the Sacrament Sander He denieth not but that Christes flesh may be eaten spiritually both by faith and by baptisme but not really saue onely in the supper Fulke If Christ speak there onely of his gift in the supper then all are void of life eternall that receiue not the supper Except ye eate c. Iewel The wordes bee plaine and generall vnlesse ye eate the flesh of the sonne of man yee shall haue no life in you Sander He saith ye shall not haue life in you Fulke A diuersity without a difference Sander He meaneth of him who hauing discretion to prooue himselfe refuseth to receiue the Sacrament of Christes supper Fulke This is a glosse of your owne discretion and not the meaning of Christes wordes who denieth life to all them that are not fedde with his flesh and bloud Iewel Seeing Christian children receiue not the Sacrament by Master Hading it will followe they haue no life Sander It will followe they haue not in themselues the flesh of life as Cyrillus â—aith in their bodies but it is an vntrue sequel to say they haue no life at all for they haue spirituall life in baptisme Fulke They could haue no life in baptisme if they were not fedde with the flesh and bloud of Christ without which there is no life at all whatsoeuer it please Sander to glosse Iewel S. Ambrose saith Christ giueth this bread to all men daily and at all times Sander He may meane of the gift which is in spirite or which is daily ready in the Sacrament Fulke He doth meane that the breade is not giuen onely in the Sacrament which is not giuen to all men nor at all times Iewel S. Augustine saith They eate Christes body not onely in the Sacrament but also in very deede Behold not onely in the Sacrament Sander S. Augustine speaketh of the mysticall body which is the company of the elect and the holy Church of God not of the naturall bodye which sitteth at the right hand of God Fulke Augustine saith qui ergo est c. He then that is
the first is alreadie done that is predestination the second third is both done is a doing shal be done the is calling iustification but the fourth is now in hope shal be in deede that is glorification The Sacrament of this thing that is of the vnitie of the body bloud of Christ in some places daily in some places by certeine distance of dayes is prepared in the Lords table to some vnto life to some vnto destruction But the thing it self wherof also it is a Sacrament is to euery man vnto life to no man vnto destruction whosoeuer shal be partaker of it You haue therefore gained thus much by your cauilling that neither the flesh and bloud of Christ promised in the sixt of Iohn nor the thing of the Sacrament is the bodie of Christ which sitteth in heauen but the participation of his mysticall bodie and the fellowship or communion of his bodie and the members therof which is the assurance of eternall life But where you saye the Sacrament is that naturall body of Christ which sitteth in heauen you saye beside your booke for neither Augustine nor any ancient father did euer say that the Sacrament of the bodie of Christ was the body of Christ otherwise then after a certeine manner of speaking as Augustine saith Sander The materiall bread was prepared by the Baker ergo the Sacrament prepared in the table is the bodie of Christ. Fulke I denie the argument The Baker prepareth not the Sacrament although he prepare some parte of the earthly matter that is required vnto it more then the sexton prepareth the sacrament of baptisme by powring of water into the font CAP VII Sander Master Iewell hath not disputed well touching the omnipotencie of Christ in promising the gift of 〈◊〉 flesh Harding Christ by shewing his diuine power wherby he will ascend into heauen confoundeth the vnbeliefe of the Capernaites touching the promised substance of his bodie Iewell When ye see Christ ascend whole ye shall see that he giueth not his bodie in such sort as you imagine His grace is not wasted by morsels saith S. Augustine vsâ—â—g Christs ascension to proue that there is no suâ—â— grosse presence in the Sacrament Sander He is not present to be wasted but yet he is really eaten Fulke S. Augustines place sheweth that Christe reasoned not of his omnipotencie or diuine power but of the absence of his humanitie by his ascension and that the thing which he promiseth to be eaten is not his naturall flesh to be bitten in their mouthes but his grace to be receiued by faith in their hearts Iewell This table is the table for Eagles not for Iayes saith Chrysostome Sander I haue answered your iangling of Iayes in my 2. booke Cap. 27. Fulke And I haue confuted your babling of Eagles in the same place Iewell Saint Hierome saith Let vs goe vp with the Lorde into heauen into that great parlour and receiue of him aboue the cuppe of the newe testament Sander He saith not into heauen but into the great parlour which is the kingdome of the Church Fulke But by the greate parlour into which Christ is ascended he meaneth heauen where the kingdome of the Church is and not the earth where the Church is a stranger the worde heauen is added in Master Iewel for explication and not as parte of Ieromes wordes Sander Chrysostome interpreteth the parlour for the Church in Matth. Hom. 38. Fulke Chrysostome was no interpreter of Ierome In allegories euery man hath his owne inuention Sander Christ giueth his bodie and bloude hee is the feastmaker and the feast he gaue that Moses coulde not giue Fulke All is perfourmed in the great parlour which is heauen Wee must receiue of him aboue the cuppe of the new testament Iewell Cyrillus saith Our Sacrament auoucheth not the eating of a man leauing the mindes of the faithfull in vngodly manner to grosse or fleshly cogitations Sander Cyrillus against Nestorius denyeth the Sacrament to be the eating of a bare man not assumpted into God I haue spoken more lib. 2. Cap. 25. Fulke Cyrillus denieth the Sacrament to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eating of a man and not onely the eating of such a man as Nestorius blasphemed Christ to be See lib. 2. Cap. 25. Sander Cyril saith that Christ setteth before vs the assumpted flesh of the sonne man Fulke Yea but not in the Sacrament only but as it was eaten of the fathers Ad Theod. de rect fide Sander He saith moreouer the worde is not able to be eaten What M. Iewel not by faith yes verily but not by mouth but according to the dispeÌ„satioÌ„ of the vnioÌ„ Fulke God the word is not able to be eaten by faith but in respect of the dispensatiue vnion Cyril speaketh not of eating by mouth for the properties of both natures remaine to be seen of vs by innumerable reasons as it followeth immediatly Graunt eating of his fleshe by mouth and the propertie of the humane nature is cleane ouerthrowen Your charging of master Iewel with the blasphemies of Nestorius deserueth none aunswere Iewell The olde fathers Chrysostome Augustine Leo acknowledge Gods omnipotencie in baptisme yet is not Christ really there Therfore it was vaine labour to alleage his omnipotencie for the reall presence Sander Baptisme hath no promise to be the flesh of Christ therfore you haue lost your labour Fulke Baptisme hath promise to wash vs in the bloud of Christ to incorporate vs into Christ to make vs partakers of his death buriall resurrection Rom. 6. and yet no reall presence required no not of the holy ghost otherwise than by effectuall grace working our regeneration and newe birth Yea Christ doth wash vs in baptisme Ep. 5. CAP. VIII Sander Whether the Catholikes or Sacramentaries expound more vnproperly or inconueniently the wordes belonging to Christes supper Harding Because these places report that Christ gaue at his supper his verie bodie the fathers saye it is really in the Sacrament Iewell A thing is taken to make proofe which is doubtfll and the antecedent is vnproued Sander Said not Christ take eate this is my bodie Fulke This prooueth not that he gaue it in your sense But where do the fathers say it is really present in the Sacrament Iewell The fathers call the Sacrament a figure a token a signe an image c. Therefore Christes wordes may be taken with a metaphor trope or figure Sander It standeth wel togither to be a signe the trueth As Christ is the image of God yet God also Fulke It is impossible to be a signe the thing signified Neither is Christ God the Father of whome hee is the image although he be God Iewell Euen Duns sawe that following the bare letter we must needs say that the bread it self is Christs bodie Sander The place is not quoted therfore it is doubtful for no man beleeueth you Fulke Looke in the fourth booke vpon the sentences The same
where also wee must feede on Christ by faith Fulke Because it is the proper sacrament of our spirituall feeding like as baptisme is of our regeneration and yet the bloode of Christ doeth clense our sinnes in the supper as we eate the body of Christ in baptisme Sand. 37 Seeing a figure may be the trueth it selfe whereof it is a figure why shoulde you rather detracte this honor from Christs sacrament then giue the same vnto it Fulk A figure can neuer be that which it figureth in the same respect As Christ is the figure of his father so is he not his father as he is the figure of his fathers substance so is he not his fathers substance but consubstantiall with his father for though hee be the same essence yet hee is an other person beside that we may not say the sacramentes are all that they may bee but that which God will haue them to be You may demaunde the like reason of Baptisme why the water is not the blood of Christ but a figure of it Sand. 38 Christ being equall with his father made promise of the same fleshe which his father had giuen Why deny you the gift of Christ to be as reall as his father gaue him reall flesh Fulk We deny not but he hath giuen the same real fleshe although not to be present really in the Sacrament Sand. 39 How teach you the wordes of Christ which are spirite and life to be notwithstanding figuratiue consequentlie deade and voide of all life and strength Fulk Howe dare you affirme any of Christes words of which many are figuratiue to be deade and voyde of life and strength Are not those figuratiue wordes I am the bread that came downe from heauen This cup is the newe testament Sand. 40 Because the worde of God would be meate of man in respect of the body hee tooke fleshe and said Take eate c yet you make him stil to be the meate of the minde whereby we are excluded from hauing God corporally in vs through the flesh of Christ. Fulk The worde became not fleshe either onely or principally to be giuen in the sacrament but he could not haue beene meat vnto man except hee had taken fleshe which fleshe he communicateth vnto vs through his spirit by faith to feedboth body and minde yet not to be receiued into the body as bodily meats but being receiued of the minde to nourishe the whole man Sand. 41 To conclude whereas ye finde flesh body bloode ioyned with eating drinking taking partaking giuing breaking distributing communicating dijudicating ye expounde al these words figuratiuely As though God by so often repeting had not strengthened the common and proper signification of them Fulk You say vntruely of all these wordes wheras you finde bread cup the fruit of the vine so often repeted you vnderstand all figuratinely to maintaine your grosse vnderstanding or rather your gainefull idolatrie for which you care not to erre against grammar rhetorike Logike Philosophie diuinitie faith trueth nature sense knowledge and conscience Iew. If in these wordes Except ye eate the fleshe of the sonne of man ye followe the letter it killeth Origen Hom. 7. in Leuit. Sand. He that taketh them as Christ by his fact did expound them doeth followe the spirite and not the letter Fulk Yee assume for granted that which is all the controuersie It is not onely the letter to vnderstande the words of eating by peece meale but of eating his fleshe by mouth carnally as other meates are eaten although couered from the eyes and tast as men eate pils wrapped in a wafer cake CAP. IX Sand. A notable place of S. Augustine corrupted by master Iewel Iew. Saint Augustine saith the sacrament of Christs body after a certaine phrase or maner or trope or figure of speaking is the body of Christ. Sand. Secundum quēdam modum is not meant after a certaine manner of tropicall or figuratiue speach but in the sacrament in the thing it self in the substance thereof wherin the likenes is and not in the forme Fulk Saint Augustines words being set downe more at large then Sander citeth them who leaueth out the foremost part let the reader iudge whether he meane of a manner of speach which is figuratiue and tropicall or of a manner of being which is significatiue Ep. 23. Bonifacio Nempe saepè ita loquimur c. Verily oftentimes wee SPEAKE so that wee SAIE Easter drawing neere to morowe or the next day is the passion of our Lorde whereas he hath suffered so many yeeres past and that passion was promised but once in all Verily on the sonday it selfe we SAIE this day our Lorde arose againe notwithstanding there are so many yeres since he arose Why is no man so foolish to reproue vs so SPEAKING as if wee had lyed but because wee CALL these dayes according to the similitude of the dayes in which those thinges were done that it is SAIDE the day it selfe which is not the day it selfe but in reuolution of time like it that it is SAIDE to be done on that daye because of the celebration of the sacrament or mysterie which was not done that day but long before Was not Christ once offered in himselfe and yet in a sacrament not onely at euerie solemnitie of Easter but euerie day he is offered for the people Neither surely doth he lie who being demanded shall answere that he is offered For if the sacraments had not a certayne likenes of those thinges whereof they are sacraments they were not at all sacramentes Out of this likenes also for the most part they take their names Therefore as after a certaine maner the sacrament of the body of Christ is the bodie of Christ the sacrament of the bloode of Christ is the bloode of Christ so the sacrament of faith is faith The whole discourse being of phrases and manners of speech that are figuratiue and this example of the Lordes supper being brought as one of them iudge whether S. Augustine 〈◊〉 corrupted by master Iewel Euen the Canon law writen as it should seeme before the heresie of carnal presence preuailed doth so vnderstande this place of Augustine de Con. Dist. 2. ca. Hoc est Sicut ergo coelestis panis c. Therfore as the heauenly bread which is the flesh of Christ that is saith the glosse the heauenly sacrament which truely representeth the flesh of Christ after his maner is called the bodie of Christ the sense is saith the glosse it is called that is it fignifieth the bodie of Christ whereas indeed it is the sacrament of the body of Christ namely of that body which being visible which being palpable was put on the crosse and the verie immolation of his flesh which is done by the handes of the priest is called the passion death crucifying of Christ not in the trueth of the thing but in a signifying mysterie so the sacrament of faith which is vnderstod to be baptisme is faith Let this
there once really Howe coulde the Councell say wee beholde the lambe of God placed vpon the holy table which neither nowe nor at any time was really there Fulke By faith as we behold him in his ministers and in baptisme washing our sinnes with his bloude where he is not really present nor euer was after that manner Iewell In the Councel of Chalcedon it is demanded in what scripture lye these two natures of Christ it is the same worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet they lye not really in the scriptures Sander The heretike asked for very materiall and reall wordes Fulke If the natures may be said figuratiuely to lye where the wordes are found why may not the lamb of God be saide to lye where the bread and wine which are signes of him do lye Iewell That word signifieth a naturall situation of place order of parts such as D. Harding in the next article saith Christs bodie hath not in the sacrament Sander It hath such situation as the forme of bread requireth Fulke Then the forme of bread is situated not the bodie of Christ or the lambe of God which you might as well vrge to be taken in his proper sense for a natural lambe as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be laide Iewell The Councell is plaine that we consider not basely the bread and wine that is set before vs. Sander He considereth them basely who saith they remaine still in earthly substance Fulke He considereth them not at all who saith they are no part of the Sacrament Iewel It is said lift vp your heartes so that there is nothing in the action to be considered but only Christ. Sander I haue spoken of this matter at large lib. 2. Cap. 24. of Eagles Cap. 27. Fulke And there I haue briefely answered Iewell S. Ambrose saith it is better seene that is not seene Sander Therfore the bodie of Christ is better sene then bread and wine Fulke Who doubteth of that Iewel For the same cause S. Augustine saith In Sacraments we must consider not what they be but what they represent For they are tokens of things being one thing and signifying another Sander As they be tokens they be one thing signifie another and therefore the substance of Christes bodie is not his death or passion or the vnitie of his Church which thing vnder the forme of bread it doeth signifie but it is another manner of thing to wit a bodie immortal impassible c. Fulke If S. Augustine had beleeued the Sacrament to be the immortall bodie of Christ he would neuer haue said In Sacraments we must not consider what they be but alway what they signifie Con. Max. lib. 3. Cap 22. Iewell Touching our beholding of Christ in the Sacrament S. Aug. saith It worketh such motions in vs as if we saw our Lord himself present vpon the crosse Sander S. Aug. speaketh of the solemnitie of Easter which was kept by preaching shewing some image of Christ by creeping to the crosse Fulke Hee speaketh generally of signes as for images and creeping to the crosse is a moste impudent lye Iewel This is that Eusebius writeth that the bodie might be worshipped by a mysterie that euerlasting sacrifice should liue in remembrance and be present in grace for euer in this spirituall sort not fleshly Christ is laide present vpon the altar Sander You leaue out that he saith the oblation of the redemption should be euerlasting by which wordes Eusebius declareth that the Sacrament is such a mysterie as offereth vs that continuall redemption which Christ hath purchased for vs. Fulke Eusebius declareth no such matter but a memoriall of the euerlasting and one onely sacrifice quod semel offerebatur in pretium which was but once offered for a price or redemption Sander The same Eusebius saith the inuisible preist turneth the visible creatures with his worde into the substance of his body and bloud Fulke So he saith that man is by the workmanship of the heauenly mercy made the body of Christ in baptisme wherefore he speaketh not of Popish transubstantiation but of a spirituall mutation such as is in baptisme Iewell S. Augustine saith you are vpon the table you are in the cup. As the people is laid vpon the table so and none otherwise the councell of Nice saieth the lambe of God is laid vpon the table Sander What Master Iewell is the table turned into vs as Eusebius saith the visible creatures are turned c Fulke Euen such a conuersion is of the bread into his body as is of the table and cuppe into vs namely spirituall For without some kinde of conuersion it were not possible that wee should be on the table and in the cuppe Sander Wee should not bee there if our head Iesus Christ were not vnder the forme of bread wine where in we are signified but of this more lib. 5. Cap 5. Fulke As we are there so is our head Iesus Christ and none otherwise Iewell The Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verily by D. Hardings iudgment soundeth no lesse then really But these two wordes truely and fleshly haue sundry meanings and in the sense that Christ spake vnto the Iewes the one doth vtterly exclude the other Sander If you take fleshly for the substance of flesh is is all one in speaking to say truely and fleshly but as concerning the corruptible qualities of flesh it is not all one Fulke The spirituall sense of eating Christes flesh truely in which he spake to the Iewes doth vtterly exclude the Popish sense of eating the substance of his flesh Iewell He that eateth most spiritually eateth most truely as Christ is the true vine the true Manna and we are verily one breade and the Apostles verily the heauens And these are the Paschall feastes wherein verily the lambe is slaine Sander In comparison of bodily eating alone spirituall eating is more true and of a better sort but a thing both eaten in body and spirit is farre more truely eaten both waies then by one way alone Fulke Master Iewel hath well prooued that the word Truly may wel exclude fleshly bodily really As for the bodily eating is the matter in question therefore not to be brought in argument Sander When the name of any thing affirmed of Christe apperteineth to the true nature of his manhod which he hath assumpted it is to be verified of him not onely by a metaphore but in very deede therfore he is man in deede offred in deede killed in deede buried in deede eaten in deede Fulke For a man to bee eaten in the shape of bread apperteineth not to the true nature of his manhood which he hath assumpted therefore it is not to bee verified of him but onely by a metaphor or figuratiue speech by your owne rule Iewel S. Augustine vtterly remoueth the naturall office of the body what preparest thou thy teeth beleue and thou hast eaten Beleeuing in him is the eating of the bread of life
deprauing M. Iewels meaning which is that Christ in deede not phantastically or imaginatiuely but truely after a wonderful manner hath ioyned vs both body soule vnto himselfe by baptisme CAP. XX. Sander Whether Christ dwelleth really in our bodies by the Sacrament of the altar or no. Fulke Euen as really as he dwelleth by baptisme none otherwise Sander He promiseth to declare that Christ dwelleth foure wayes in our body really when he commeth to the fourth way he spendeth all his strength to declare that Christs bodie is not really dwelling in our bodies Fulke I pitie your beggerly sophistrie grounded vpon the diuerse taking of the worde really CAP. XXI Sander That Christes bodie is proued to be really in the Sacrament by S. Chrysostomes wordes Harding By this Sacrament saith Chrysostom Christ reduceth vs as it were into one lump with himself and that not by faith only but he maketh vs his own bodie in deede Re ipsa which is no other to say then really Iewell This place would haue stand M. Harding in better steede if Chrysostome had said Christ mingleth his bodie with the Sacrament and driueth himselfe it into one lumpe Sander M. Iewel marketh not that Sacrament to be of it selfe the reall bodie of Christ vnder the formes of bread wine therfore to say Christ is mingled with the sacrament were to say Christ is mingled with himselfe Fulke Sanders best argument is the whole matter in question alas poore wretched begger Iewell Neither wil M. Harding say that Christ mingleth himself with vs simply without figure whereof it followeth that much lesse it is so in the Sacrament Sander He meaneth that Christes own bodie is ioyned to ours simply without any figure of Rhetorike or Grammar but not without a mysticall figure Fulke If he meane that he mingleth himselfe with 〈◊〉 into one lump wtout al figure of Rhetorik then without all figure simply we are one lump with him as a lumpe of dough is one As for our wonderfull coniunction with him it is not that which is the figure but the mingling into one lumpe which are the words of Chrysostome Iewel It is a hot kind of speach such as Chrysostom was much delighted with It is a speach farre passing the common sense course of trueth Sander I thought you would bring it to a figure of speach but he taught it for a truth as we shal see anone Fulke As though an hyperbolical speach may not be true in any sense because it is not true in the common sense Iewell Himself thought it necessarie to correct and qualifie the rigor of the same speach by these words vt ita dicam which is as it were or if I may be bold so to say Sander In other places he vseth the terme of mingling without correction Fulke But in the same sense that he vseth it nowe with correction Sander The correction must be referred to the similitude or metaphor of a lump of dough wherunto he alludeth Fulke You are welcome home to a figuratiue speache Sander What if he vse no such correction or qualifying for as the edition of Parise doth witnesse his Greek wordes are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seipsum miscet nobis he mingleth himselfe with vs. Fulke If no other edition witnesse for the Latine translation let the translator answere for himself But his words being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are most aptly translated in Latine subigit seipsum nobiscum he kneadeth himselfe with vs which if it be not a figuratiue speach I report me to you Iewell In such phrase Anacletus saith the power of the holy ghost is mingled with the oyle Sander Pope Anacletus whose Epistle you esteeme as much as your shooe sole nameth not olcum oyle but holy chrisme Fulke And is not your chrisme oyle Although the Epistle be counterfeite and not worth a shooe latchet yet the phrase is vsed in it by him whosoeuer fained it and by you allowed in another sense then by transubstantiation Iewel Alexander saith the passion of Christ must be mingled with the oblations of the Sacraments Sander The worlde goeth hard with his note booke when he flieth to these decretall Epistles for the proofe of any thing especially for Latine phrases Fulke And why may not your owne suborned witnesses be examined to see if they can depose any thing against your owne selues that haue set vp such knightes of the post as those decretall Epistles are whome you your selfe flout for their Latine phrases which in deede can scarse keepe themselues within the bondes of congruitie Master Iewel hath plentifully displayed their forgerie so that he feareth not any mention of Masse or chrisme to be founde in them Iewell Nyssenus sayeth Saint Stephen was mingled with the grace of the holy ghoste Sander That saying prooueth that the grace of the holy ghost was really in S. Stephen as Christes body i◠really mingled with our bodies Fulke It might likewise prooue that S. Stephen was really in the gifts of the holy ghost for if you take grace for the fauor of God it was not really in Stephen but in the holy ghost himself If the one be absured so is the other except it be taken figuratiuely Iewel Chrysostom meant that we should consider that wonderfull coniunction which is betweene Christ and vs euen in one person Sander He confesseth more then we aske for we are not one person with Christ. Fulke Not as he is one of the three persons in trinity nor as his humanity assumpted into the deitie maketh one person with his death but as he is our head and the Church his body which is the fullnesse of him that filleth all in all things Where Sander confesseth the matter it is folly to striue for the phrase Iewell Leo saith the body of him that is regenerat is made the flesh of him that was crucified Sander Pope Leo speaketh of his mysticall flesh Fulke B. Leo speaketh of his naturall flesh but by a spirituall and mysticall kinde of making such as our regeneration is Iewell S. Augustine saith we are made Christ c. and both he and we are one whole man Sander He saith not one whole man but the whole man Fulke What number is man Master Doctor the singular or the plurall Sander Hee speaketh of a mysticall body of diuerse members made vp and perfected into a whole collegiat body But Chrysostom speaketh of Christes ioyning himselfe to euery faithfull man Fulke Sander vnderstandeth not the mysticall body of Christ which compareth it to a collegiat bodye or ciuill corporation with which it hath small similitude The scripture compareth it to a naturall body receiuing life and sense from the head Christes ioyning of himselfe to euery one of vs maketh vs all one body in him Iew. As we are by baptisme made Christes fleshe Christ in the same sense Chrysostome saith wee are made one lumpe with Christ and Christ hath tempered and mingled himselfe with vs. Sand.
deede is no argument of myne neither doe I thinke the texte Eccle 11. to be vnderstoode of the state of men after this life onely I shew that Allen by his glosses hath not satisfied them that so expounde it of whom one is S. Hierom Purg 436. 439. 441. Indeede Purg 281. I said immediately after death as M. Allen confesseth followeth iudgement but prayers either neede not or boote not where the partie is either acquited or condemned by 〈…〉 e sentence of the iudge which as Augustine saith canâ—ot be indifferent betweene reward and punishment De 〈…〉 b. arb lib. 3. Cap. 23. To this he aunswereth first that saint â—ugustine there saith the contrary as I shal see if I reade 〈…〉 e place Why sir I read it thus Superfluo quaeri de meri 〈…〉 s c. In vaine doe men moue a question of his merits which hath deserued nothing speaking of the death of 〈…〉 n infant neque enim for it is not to be feared least his 〈…〉 fe coulde haue beene media meane or indifferent beâ—weene well doing and sinne Et sententia iudicis media es 〈…〉 non possit inter praemium atque supplicium and the sentence 〈…〉 f the iudge cannot bee meane or indifferent betweene 〈…〉 ewarde and punishment This I trust shall suffice of my 〈…〉 eading vntill wee see what you reade to the contrarie 〈…〉 ut to mine argument Bristowe aunswereth for them 〈…〉 at are condemned to hell prayers boote not of them 〈…〉 at are acquited some streight rewarded in their soules 〈…〉 oâ— which they neede no prayers but yet not rewarded 〈◊〉 their bodies for which they pray Apoc. 6. vntill they 〈…〉 e hearde Apoc. 11. other not streight rewarded in their 〈…〉 ules of which some be without sense of punishment as 〈◊〉 Limbo other be punished temporally c. If it bee 〈…〉 wfull to make such diuisions and subdiuisions withâ—ut the authoritie of the scriptures we may imagine what we will But sir for them that be acquited of sin and can haue no meane sentence betweene reward and punishment how can their rewarde be deferred or how can they be punished for sinne which are acquited therof As for them that lacke the rewarde of their bodie it â—s that they may receiue it in time most conuenient both for the glorie of God and for the commodities of â—ll the saincts of God together As for the martyrs Apoc 6 I finde they complayned for iustice against their murtherers I finde not that they prayed for the reward of their body which complaint is to be vnderstoode rather of the desert of the wicked persecuters then of the affection of the holy martyrs The bloude of Abel cried vengaunce yet Abel patiently suffered death The differences of punishment for being angrie saying â—acâ— fatue proue difference of damnation greater for greater offences but not of punishment lesse then damnation due for the least seing our sauiour Christ appointeth the same guiltinesse for vnaduised anger which the Pharisees did for murther who neuer were so farre past all shewe of honestie to make murther a veniall sinne not deseruing damnation as you doe Another argument is out of Matth. 7. of the two wayes if there bee but two wayes in this life there are but two abiding places after this life To this Bristowe aunswereth although the argument bee not mine but an obiection that Allen taketh on him to aunswere First that in the wide way some goe wider then some with infinite varietie but all to damnation presently Secondly in the narrowe way some goe narrower then some with infinite varietie yet all in the narrowe way Ergo say I all straight to saluation Although in a way so narrowe that it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrusting way or a way whose sides are thrust together that there shoulde bee such infinite varietie of narrownesse which must also import an infinite widenes it is against all reason and the worde of the texte Wherefore it cannot bee the way of merites but of faith Another argument is of the text 2. Cor. 5. We shall all stande before the iudgement seate of Christ that euerie one may receiue in his bodie according to such things as he hath done either good or euill Therefore the prayers or deedes of other men helpe not To this he aunswereth out of Augustine that the deade in our Lorde hath in his life deserued that these workes after his death might be profitable to him Against which authoritie he saith I haue no reply to maintain that scripture against such prayer but onely oppose a saying of Hierom. I think the scripture it selfe is a sufficient replie against all authoritie of man Euerie man shall receiue according to his owne workes and not according to the workes of other men as for the deserte of man it is nothing but vnto damnation And yet that argument is 〈…〉 ected by Allen not framed by me An other argument I haue of the iudgement of God 〈…〉 r. 85. If Purgatory be so necessarie to satisfie Gods iu 〈…〉 e by temporall paynes of sinners according to the 〈…〉 e c. and Purgatory shall cease as you affirme out 〈…〉 Augustine How shall the same be satisfied in them 〈…〉 t dye immediately before the day of iudgement so 〈…〉 t they haue not had time inough there to be suffici 〈…〉 tly purged The like may be demaunded of all them 〈…〉 ich in a moment shal be chaunged from mortalitie 〈…〉 immortalitie at the very comming of Iesus Christe 〈…〉 to iudgement These are two doughtie questions 〈…〉 yeth Bristowe for aunswere of which he asketh me 〈…〉 here I finde that principle in Allen That Purgato 〈…〉 is necessarie to satisfie according to the time For 〈…〉 o th sir Where he sayeth if any debt remaine to be dischar 〈…〉 d it must needes rise by proportion weight continuance number 〈…〉 d quantitie of the faultes whereby it must of necessitie be indu 〈…〉 d that because euerie man cannot haue time to repay all in his 〈…〉 e that there is all or some part aunswerable in the worlde to 〈…〉 e. Here sir of faultes we haue proportion weight 〈…〉 ntinuance number quantitie therefore we must 〈…〉 aue satisfaction in purgatorie according to propor 〈…〉 on weight continuance number quantitie of them 〈…〉 xcept you wil as well denie the proportion weight number quantitie of faultes to bee regarded in Purgatory as the time Wherefore if a great proportion of faultes deserue a greate proportion of punishment heauy faultes heauie punishment many faultes many strypes great faultes great paynes what reason haue you why long continuance in faults should not deserue long continuance in Purgatorie You aunswere a short time in great paine will satisfie for long penance in this life But where is the continuance of sinnes by Allens necessitie to be payed in proportion of long time in Purgatorie So that in effecte you aunswere but without book that the fornace of Purgatorie
to be beleeued on euen as God And where the Apostle saith that God hath made Christ a propitiation through faith in his blood he meaneth not that we must beleue in the blood of Christ as it is a creature but that the death and blood-shedding of Christ is the meane of our reconciliation vnto God But the Nicene Creede Hieronyme contra Lucif vse the phrase of Credere in Ecclesiam to beleeue in the Church I answere they meane no more thereby then they which vse the distinction Credere in Deum Credere Deo Credere Deum which Bristowe saith hath deceiued me Augustine as Bristowe confesseth maketh it proper to God that we beleeue in him We beleeue not in Peter we beleeue not in Paule In Iohn 129. Neither saith the Nicene Creede or Hieronyme contrary thereto that we should put our whole trust and confidence in the Church but in God only Therfore although they speak otherwise then Augustine they meane not otherwise then he Ruffinus also in his exposition of the Creede writeth both plainly and effectually Sequitur namque post c. For it followeth after this saying The holy Catholique Church the remission of sinnes the resurrection of the bodie he saith not in the holy Catholique Church in the remission of sinnes in the resurrection of the fleshe For if he had added the preposition In the sense should haue bene made one and the same with the former articles But euen in those termes truly where faith is ordered of the diuinitie it is saide in God the father and in Christ his sonne and in the holy Ghost But in the rest where the speach is not of the Godhead but of creatures and the mysteries the preposition In is not added that it should be said we must beleeue in the holy Church but the holy Church not as God but as the Church gathered into God And that men should beleue that there is remission of sinnes not in the remission of sinnes that they should beleeue the resurrection of the body not in the resurrection of the body Therefore by this syllable of the Preposition the Creator is distinguished from the creatures and things diuine are separated from things humane Neuerthelesse Bristowe saith they beleue both in God in Christ and in his Saints and inuocate them all though not all alyke but then let him heare what Cyprian saith De duplici Martyrio Non credit in Deum qui non in eo solo collocat totius faelicitatis suae fiduciam He beleueth not in God which placeth not in him alone the hope of his whole felicity Whervpon it followeth that they which beleeue in saints place some part of their hope of felicite in thē not in God alone by his iudgment by the iudgment of the Apostle also beleeue not in God Where I said if Saints also are to be inuocated then God alone knoweth not the heartes of all men and God onely is not to be worshipped and serued and Christ is not our onely Mediatour and Aduocate Bristowe calleth it iangling without allegations I supposed these principles had bene sufficiently knowen to euerie learned Papist without allegations but seeing Bristowe will not take knowledge of them because he knoweth not how to shift his handes of them For the first my allegation shall be 1. Reg. 8. Salomon in his prayer sayth vnto God What prayers or supplications shal be made of any man or of all thy people Israel when euerie one shal knowe the plague in his own hart and stretche foorth his handes in this house Heare thou then in heauen in thy dwelling place and be merciful and doe and giue euery man according to all his wayes as thou knowest his heart for thou onely knowest the harts of al the children of men For the second that God only is to be worshiped and serued it is the saying of our sauiour Christ Math. 4. Luk 4. Thou shalt worship the Lorde thy God and him only shalt thou serue That Christe onely is our Mediator and Aduocate Saint Paule testifieth 1. Timoth. 2. there is but one God and one mediatour of God and men the man Iesus Christ in which place he speaketh of Prayer supplications intercessions c. to be made for all men And Saint Iohn 1. Ioh. 2. If any man sinne we haue an aduocate with the father Iesus Christ the righteous and he is the propitiation for our sins But saith Brist as I say to Ambrose others whom I confesse to be of the true Church so must I saie it to Saint Iohn Apoc. 1. for inuocating the holy Angells But I finde not that Iohn did inuocate the holy Angels in that place although the seuen spirites from whom he wisheth grace should not be the holy Ghost but Angels the ministers of the holy Ghost For he that prayeth that God will sende raine from heauen doth not inuocate heauen But I must saie the same to God him self for making an Angell to be worshiped as Apoc. 3. as he hath told me in the. 6. Chapiter where I haue told him mine answere likewise to the Angell Apoc. 8. Which made a perfume with the prayers of Saintes and to the 24. Seniors which had sweete odours that is prayers in bowles c. But there is no such neede the Angell Apoc. 8. representeth Christe the onely high priest that hath authoritie to stande at the altar in heauen and offer incense and to present the prayers of the Churche that they may be acceptable to God Heb. 13. The Elders are the Churche of God in the whole world whose prayers and supplications only our sauiour Christ maketh acceptable But it maketh nothing against our Mediatour to God saith Bristowe though we are and haue neuer so many Mediatours so that all make suite to God by him Then it maketh no matter howe many petie Gods we haue so one be principal as Plato taught Againe he saith it is nothing against God alone to be worshipped so that we worshippe none but for him If this were true it were lawfull to worship the Diuel because hee is Gods minister and hath great power vnder him yea our Sauiour Christ had not aunswered his temptation when he required to be worshipped as one that had all the glorie of the world committed by God to him to bestowe at his pleasure in saying it is written Thou shalt worship the Lorde thy God and him only shalt thou serue Last of all he saith it is nothing against God aboue to know our harts so that all others knowe them by him But Salomon reasoneth that God onely is to be called vpon because he onely knoweth the heartes of all men And where findeth Bristowe that all others or any one by God knoweth the heartes of all men To conclude the worde onely excludeth no more with Bristowe then he list to admitte by his blinde distinctions which if they may be permitted against the plaine sense and wordes of the Scriptures nothing shal be
the mediator with which she had nothing to doe as a mother but was esteemed of him as a woman who knew when it was conuenient for him to doe whatsoeuer were for the glorie of Gods kingdome to be done without her or any other bodies admonition Neither doe I charge her as Chrysostom in Ioann Hom. 20. Optabat enim c. For she wished that he might now winne the fauor of men and that she might be made more noble by the fauour of her sonne And perchance she was moued with some humane affection euen as his brethren when they saide shew thy selfe to the world being desirous by his miracles to winne themselues a fame Therefore he answered more sharpely what haue I to doe with thee woman my houre is not yet come For that he did reuerence his mother Luke doth testifie that he was subiect to his parentes and this Euangelist doth shew how great care he had of his mother in the time of his passion For where his parentes did nothing hinder the mysteries of GOD did offend nothing it was meete and necessarie for the sonne to be obedient neither could he deny obedience without greate perill Contrarywise when they desire an vnseasonable thing and that which would haue beene an hinderance to spirituall thinges Who is my mother and my brethren quoth he For as yet they had not such opinion of him as they ought but Marie after the manner of mothers thought she should haue commanded her sonne in all thinges by her authoritie c. But the councell of Trent saith Bristow sheweth that she had more neede of Christes grace then all other saints to preserue her from sinne But in the meane time she had no neede of his redemption for the remission of sinne who was appoynted to saue his people from their sinnes who came to seeke and to saue that which was lost both of the house of Israel and of the Gentiles so many as attained saluatiō So therefore howsoeuer Bristow scorneth at my diuinity I will still conclude that the virgin Mary beeing so principal a persō of Christs people was saued from her sinnes by the redemption of his bloode was lost but sought vp and saued by him Which diuinitie being taken out of the scriptures I trust is more commendable then the contrarie doctrine deriued from the Pelagians and defended by the Papistes The 10. poynt of mine ignorance is about the definition of an heretike whom I saide to be a man in the Church I haue shewed before that I distinguish betweene him that is in the Church and him that is of the Church a Papiste an Anabaptist may be in the Church but they cannot be of the Church except they repent Where I added vnto my definitiō that if any of vs can be proued obstinately to mainteine our opinion contrarie to the doctrine of the scriptures we refuse not to be counted heretikes Bristow saith they may say the like But the triall is all Bristow saith they bring plaine scriptures to proue that all the doctrine of the Apostles traditions is the doctrine of the scriptures And we say the same that whatsoeuer the Apostles deliuered in speech they deliuered also in writing and neither contrarie to other But that all true doctrine necessarie to saluation is not conteined in the scriptures that you proue not neither that such things were of the Apostles deliuerie as you call traditions of the Apostles As for the particular poyntes you prate of concerning the time of the Churches persecution and Antichristes raigne haue beene answered in their proper places The wordes of Christ This is my body we acknowledge to be true in such sense as he spake them neither can you prooue that they importe your carnall Carpernaiticall presence what you hold of Iustification by workes Worshipping of Images Insufficiencie of Christes redemption Impeccabilitie of Marie c. contrarie to the expresse and plaine textes of the scripture it were out of place here o make rehersall The 11. is mine ignorance in wondring at Allen for saying that a christian scholer should first beleeue and after seeke for vnderstāding he hath noted cap 10. Dem. 34. and there haue I answered The 12. poynt proceedeth of like ignorance where I am said to wonder when I heare that the sacrifice of the masse is a likenesse of the sacrifice of Christs death vpon the crosse And then I am asked whether I know not that sacramentes are not likenesses of other thinges and Augustine is called to witnesse with much adoe as though it is all one to haue sacramentes which are similitudes of Christs death and to haue a sacrifice of similitude or likenesse which I saide truly was contrary to the whole scope of the Epistle to the Hebrewes that there should be any shadowes or resemblances when the body and substance it selfe is come which I spake supposing that Allen by likenes of the exemplar meaneth the masse with all the apish pageants thereof to be like the sacrifice of Christes death And indeede it was that monstruous saying of Allen which I wondered at By likenesse of the exemplar as indeede being in an other maner the verie selfe-same But Bristow setting a good countenance vpon so great an absurditie asketh what boy hath not hearde it saide of one the same man being changed by age sicknesse apparel shauing c. he is like or vnlike himselfe But tontrariewise what boy in Oxford or Cambridge would not reply that this similitude or likenesse or vnlikenesse is of two seuerall shapes and not of one and the same substance vnto it selfe as Allen saith the sacrament is like the body of Christ and is the very same in another maner that is vnder couerture of accidentes that belong to another kinde of substance But Bristowe is not so quicke to vnderstand me where I vnderstand not my selfe as he weeneth where I say neither will it helpe that Allen saith it is the selfesame in another manner so longe as the same respect remaineth I am sorie that Bristowe is so dull headed that he cannot vnderstand what the same respecte meaneth in opposition which if it not obserued in the thinges opposed they are not alwayes opposite and specially relatiues who hange altogether vpon respect But Bristowe asketh who can imagine that the verie same respecte remaineth when the same manner doth not remaine Why sir what is the respect of the likenesse of the sacrifice of the masse with the exemplar seeing you confesse the manner tobe vnlike but the verie identitie of the thing sacrificed which is the monster that I maruaile at as also that you cannot imagine the same respect where there is not the same manner Is not God the father of our Lord Christ in the same respect that Abraham is the father of Isaak but yet after a farre other manner yea to follow your owne wise examples is not Abraham father of Isaak in the same respecte when Isaak is yonge and when he is olde when he
kept 350. yeres past was no generall Councell of all that professe Christianity but only of the Papistes no more was any that followed at Constance Basil Trent nor yet that of Florence in which although there were some Grecians yet the councell of Basil was against it and many Orientall Churches that were neuer called to it neither was there any thing for transubstantiatioÌ„ or adoration therein agreed by the Grecians that were there For in the last session it is thus recorded Quibus quidem quatuor quaestionibus dissolutis summus pontifex petiit vt de diuina panis transmutatione quae quidem quarta quaestis fuiâ— in Synodo ageretur At Graeci dixerunt se sine totius orientalis Ecclesiae â—auctoritate quaestionem aliam tractare non posse cùm pro illa tantâ—m de spiritus sancti processione Synodus conuocata fuerit Which foure questions beeing dissolued the Pope desired that of the diuine transmutation of the bread which was the fourth matter in controuersie it might bee treated in the synode But the Grecians sayed that they without the authoritie of the whole Oriental Church coulde handle none other question seeing the synode was called together for that only question of the proceeding of the holy Ghost Fourthly although Berengarius was condemned by three Popish councels and by many learned preachers of his time thought to be an heretike yet seeing his doctrine is agreeable to the Scriptures and the iudgement of all the auncient Church for sixe hundred yeares and more after Christ and was also receiued by diuers learned preachers in his time the same being nowe taught in England is true doctrine and no heresie Wherefore none of the foure certeinties are certeine and true on Sanders side But he will examine vs what Gospell what Church what councels we haue First he saith we can bring no Gospel where it is writen This is the figure of my body Neither doe we affirme that it is onely a figure of his body nor denye that it is his body after a certeine manner as Augustine sayth And Sander will not deny but that it is a figure which were not true except it were proued out of the Gospell which speaking of the Cuppe sayth This is the newe Testament in my bloud And what Gospell doeth Sander bring saying This bread is turned into my body To the seconde demaunde I answere The primitiue Churche for sixe hundred yeares did beleeue of the presence of Christ in the sacrament as wee doe during which time as there was no controuersie so there needed no generall Councell to be gathered for confirming of that doctrine As there are many other articles agreed on both partes which were neuer decreed in generall Councels because there neuer was question about them But when the question did arise it was in the time of the prophecyed defection from Christ vnto Antichrist and the true Church was miserably oppressed and dispersed so that no generall Councell could bee gathered about it neither yet can by meanes of the ciuill dissention betweene Princes that professe Christ and the tyrannie of heathen Princes which holde many partes of the Church in miserable captiuitie and slauerie But the first sixe hundred yeares saith Sander make not for the Sacraments which is declared inuincibly by three meanes First diuerse fathers require vs instantly to beleeue these wordes This is my body c. although they seeme to bee against naturall reason and sense And yet no wise man will require vs to beleeue figuratiue wordes O shamelesse and senselesse heretike will not euery wise man require vs to beleeue all the figuratiue wordes of holy Scripture Are not these wordes true although they be contrarie to naturall reason sense The rocke was Christ I am the true vine I am the doore c and if these wordes are true are they not to be beleeued of vs in their true meaning euen so these wordes This is my body are true in their meaning and therefore credite is worthily required to be giuen vnto them The seconde reason is that the same fathers teache expressely that adoration of the body and blood in the mysteries which is a lowd lye vnderstanding it of popish adoration The third reason is because the fathers teache that we are made naturally and corporally one flesh with the flesh of Christ in the worthie receiuing of the blessed sacrament But this is false for they teach that the sacrament is an argument as a signe of our naturall and corporall coniunction with Christ which is by his incarnation for our coniunction by the sacrament is neither naturall nor corporall but spirituall vnto the body and bloud of Christ crucified for vs. Wherefore these reasons notwithstanding the sixe hundred yeres make still for vs. Yet can wee not assure our selues of the first sixe hundred yeres sayeth Sander by the writings of the fathers of those times because none of them goeth about to prooue that the body of Christ is not vnder that which the Priest blesseth c. or warned the people to beware of idolatrie or haue vsed such wordes as the Sacramentaries do now vse If Sander had not in him more impudencie then learning hee woulde not reason from authoritie negatiuely although his negatiues are not all true For some of the olde writers deny in expresse wordes the sacrament to be the very body of Christ Aug. in Psa. 98. Chrysost. in Math. That they warned not men to beware of idolatrie in worshipping the sacrament it argueth that none in their time did worship it seeing you Papistes confesse that idolatrie may bee committed in worshipping the Masse cake if it be not consecrated and therefore teach men to worship it with this condition when they see it if it be consecrated Such wordes as the fathers vsed in explication of the mysterie weâ— vse when we teache that it is a figure a token a representation a signification a similitude a symbole a type of the body and bloud of Christ and what wordes soeuer wee vse wee vtter none contrary to their meaning and teaching of the holy sacrament But saith Sander that they call the sacrament a figure or holy signe it hindereth not the reall presence because signes instituted by Christ haue reall trueth in euery sacrament Neither doe wee say the contrarie but that the reall trueth of Christes body is giuen vnto vs in the sacrament of the supper euen as the holy Ghost is giuen vs in the sacrament of baptisme and yet we deny the breade which is the signe to bee turned into the naturall bodye of Christ euen as we deny the water which is likewise the signe to be conuerted into the substance of the holy Ghost But the fathers saith Sander are not against the doctrine of the Papistes because no Papist findeth fault with them By the same reason he might proue that none of the Iurie which haue found a theefe guiltie did goe against him because the theefe challenged none of them And yet
now let vs see what fault he findeth with our saying we say the truth saith he but not all the trueth For this had bene somewhat worth before the incarnation of Christ wheÌ„ Christ was eaten only by faith but since his incarnation he giueth vs an other kind of truth theÌ„ euer he gaue to theÌ„ So faith M. S. But S. Paul saith our fathers did al eate the same spiritual meate that we do and drink the same spiritual cuppe that we do for they dranke of the rocke which rocke was Christ as substantially as the bread and wine are his body bloud vnto vs. 1. Cor. 10. But S. saith our eating lacketh some truth because the whol maÌ„ is not fed I answere that is no cause for we hold that the whole man is fed with Christ to be saued both body soule For wher he â—â—ith that faith seedeth but the soule it is false for God by faith feedeth both bodie and soule vnto eternal life But this is Sanders error that he thinketh Christ cannot feede our bodies by faith except he thrust his body in at our mouthes He might likewise say that in baptisme we are but halfe regenerated in soule onely because the holy ghost is not powred ouer our bodies yet we beleue that we are washed regenerated wholy both in body and soule so that our bodies by baptisme are engraffed into the death burial resurrection of Christ. Rom. 6 and so we beleeue that by eating of this bread drinking of this cuppe of the Lord worthily our whole man is fed after a spirituall manner with the quickning flesh and bloude of our sauiour Christ vnto euerlasting life And wheras Leo saith That is taken by the mouth which is beleeued by faith he meaneth none othewise then when the scripture saith that baptisme is the lauer of regeneration and when we confesse that the body of Christ is eaten when we meane the sacrameÌ„t therof is eaten bodily In which sense the same Leo writeth Epistel 10. ad Plaui against the heresie of Eutyches Videat que 〈◊〉 transixa dauis pependerit in crucis ligno aperto per militis lanceam latere crucifixi intelligat vnde saÌ„gnis aqua esfluxerint ut ceclesia Dei lauacro rigaretur poculo Let him see what nature being striken through with nayles hath hanged on the woode of the crosse and when the side of him that was crucified was opened let him vnderstand from whence that blood water flowed that the church of god might be moistened both by a lauer by a cupp By these words he sheweth that the bloud in the cuppe is none otherwise the bloud of Christ theÌ„ the water of baptisme is the water that issued out of his side which is far from the popish vnderstanding As for the often eating drinking recorded in the scriptures in the sacrifices Manna the rocke water the Paschal lambe the shewbread c which SaÌ„der wold haue to be but figures of the bodily eating of Christs flesh I answere they were sacraments of the spiritual norishmeÌ„t of the faithful appointed for that time as this supper is appropriated to our time and not because the bodily eating of the forbidden fruit could not otherwise be purged from vs but by bodily eating of Christs flesh as he assurmeth The sinne of Adam was not in eating but in eating disobediently so that eating of it selfe was no fault nor any poyson was in the nature of the fruite that was eaten as Sander dreameth but disobedience was the sin of Adam which by the obedience of Christ is done awaye as S. Paul teacheth Rom. 5. ver 19. As by the disobedience of one man many were made sinners so by the obedience of one man many shall be made righteous Neither doth Cyprian saye otherwise although he allude to the tasting of the forbidden fruite De Coen Dom. Bibimus c We drinke of the bloud of Christ himselfe commanding being partakers of eternall life with him and by him abhorring the sinnes of naturall lust as vnpure bloud granting our selues by tast of sinne to haue ben depriued from blessednes and condemned except the mercy of Christ had brought vs againe vnto fellowship of eternal life by his bloud Although Cyprian here allude vnto the acte in which disobedience was committed yet in the end he sheweth that by the obedience of Christe shedding his bloud for vs we are restored into the fauor of God and not by actuall drinking of the naturall bloud of Christ into our bodyes Neither doth Prosper Aquitanicus thinke otherwise Cont. Collat Liberum ergo arbitrium c. Free will therfore that is the voluntary appetite of the thing that pleased it selfe after it had lothed the vse of the good thinges which it had receiued and the aydes of his owne happines waxing of such account with it bent his impotent greedines vnto the experience of disobedience dranke the poyson of all vices and drouned the whole nature of man with the dronkennes of his intemperance Thence it commeth that before the eating of the same flesh of the sonne of man and drinking his bloud he digest that deadly surset he fayleth in memory erreth in iudgment wauereth in going neither is he by any meanes meet to chuse and desire that good thing wherof he depryued himself of his owne accord This eating and drinking cannot be vnderstood of eating and drinking the Sacrament for the will of man must be prepared both to chuse and desire that good from which man is fallen before euer he be admitted to the Lordes table as euery Papist will confesse What impudencie then is it vpon shadowe of some allusion to drawe the ancient Doctors sayings so contrary to their meaning But Sander seeing the shamefull absurditie that followeth of this his imagined reall eatinge of Christes fleshe to satisfie for the reall eating of Adams aple for so he calleth it saith it is no more needfull that euery maÌ„ should eate the body of Christ in his own person then that euerye one should eate of the aple to make them guilty but it is absolutely needful saith he that some â—r other eate it as really as euer the apple was eaten that all the rest who by baptisme enter into the same body may be one perfectly with Christ whiles they are one mystically with theÌ„ who really eate the substance of Christes flesh being the substance of our true sacrifice truly rosted vpon the crosse This shift of descant then will not serue the fathers of the old testament which were not baptised verily as the Papistes holde but in figure only Secondly if any such real eating were necessary it were not to be fulfilled by any but by our sauiour Christ for what soeuer the transgression of Adam was who being but one made al guilty of damnation that was to be satisfied by the iustification of one man which was Christ sufficient for all men vnto iustification of life Rom. 5. ver 18. Last
things present weight in reasoning eloquence in vttering power in reprouing or whatsoeuer was in olde time accounted for learning I trust al indifferent men will confesse that great steppes therof may be found in Caluins writing But if learning be nothing else with Papists but that which they fantasie theÌ„selues to knowe there is none learned but Papistes Whereas Sander threatneth vpon the defence of Caluins supposed error taken in hand by any of his scholers to discouer more of the ignorance of their arrogant Master if hee can haue so much leisure from his traiterous practises in Ireland which he hath lately taken in hand vnder the seruice of his diuelish blasphemous antichristian master the Pope I wish him not to spare not doubting but as I haue so discouered his proude and yet blockish ignorance in this Chapter in such sort as his friendes will blush to read it although he be past shame himselfe so in any matter wherein the Church of England doth coÌ„sent with Caluins writing I shal be able by Gods helpe so to defende the trueth that all his much babling trifling quarrelling controlling lying railing shal turne to his owne confusion and the reproche of the Baby lonicall strompet which he laboureth both with penne and sworde tongue and hand both like an heretike a traitor to protest and maintaine against the church of God The second booke CAP. 1. The Catholikes require their cause to be vprightly tryed by the holy scriptures which they haue alwaies studied reuerenced THis request is reasonable if it were faithfully meant but it is nothing but an heretical bragge because you seeme to haue colour in the holy scriptures for your carnall and as you call it real presence otherwise what studie soeuer you haue followed in your closets your open writings declare small reuerence vnto the holy Scriptures For Pigghius one of them whome you name to haue conuinced these heresies in our dayes by holy scripture calleth the holy Scripture a nose of waxe and a dumbe Iudge These I weene be wordes of small reuerence Eckius another of them calleth the Scripture a blacke Gospell and an inkish diuinitie And Hosius a thirde man sayeth these wordes of our Sauiour Christ Drinke ye all of this if they be vnderstoode generally aswell of lay men as of Priestes to bee the expresse wordes of the diuell and that there is no worde in all the Scripture of power to saue but one onely worde Dilige And generally all Papistes which before our time and in our dayes haue taken vpon them the exposition of the holy Scriptures submitting the vnderstanding of them to the Popes determination declare that they reuerence them not as the holye worde of God but esteeme them as a leaden rule which they maye drawe to any thing that shall please them The absuide and lewde interpretations of many of the Popes and other their applesquires whereof the subtiler Papists in these dayes are ashamed woulde fill a large volume if I shoulde goe about to rehearse them The best excuse that Harding can finde for many of them is that they are spirituall daliance in the diuels name by which you may see what reuerence they beare to the holy scriptures that make them an argument of daliance CAP. II. It is proued by the worde of God that euill men receiue the bothe of Christ in his supper The Apologie against which Sander fighteth professeth That in the supper vnto such as beleeue there is truely giu en the body and bloud of the Lorde Sander replyeth that Iudas receiued the body of Christ ergo not onely they that beleeue Concerning Iudas it is a question whether he receiued the Sacrament or no. Not only because as Sander confesseth that some ancient fathers thought that hee went out before the supper namely Hilarius in Math Can. 30. Post que Iudas prâ—ditâ—y iudicaur sine quo Pascha accepto calice fracto pane conficitur After which thinges Iudas is declared to be a traitour without whome the Passeouer is made the cuppe being taken and the bread being broken But also by consequence of Sanders owne confession in lib. 1 Cap. 4. fol. 18. where hee affirmeth that Christe did institute the Sacrament after he had eaten the Paschall Lamb washed his disciples feete and then sate downe againe to supper But S. Iohn testifieth that Iudas departed immediatly after the soppe receiued which was before supper was ended For this soppe could not be the sacrament as Augustine thinketh seeing the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a soppe dipped in brothe and so was this soppe dipped in the platter and not in the cuppe But to admitte that Iudas was present and did receiue the Sacrament howe proueth hee that hee receiued the bodie of Christe That which Christe deliuered Iudas receiued Christ deliuered his body ergo Iudas receiued his bodie Neither the maior nor the minor of this argument is out of controuersie For Iudas receiued not whatsoeuer Christ deliuered for Christ deliuered a spirituall communication of his body as Saint Paul witnesseth to them that woulde receiue it which Iudas receiued not therefore the maior is false The minor taketh as graunted that whereof is all the controuersie namely that Christ deliuered his bodie vnder the formes of bread which we deny affirming that hee gaue bread into their handes and his bodie after a spirituall manner to them which receiued it by faith The Apologie further affirmeth the Papists to teach the verie body of Christ to be eaten substantially not onely of wicked men but also which is horrible to speake of mise and dogges Sander answereth that it is not worthe the while to discusse whether mise dogs in some sense eate the body of Christ because the Catholiks kepe it so warily that neither mouse nor dog may com nigh it wherin he controlleth the scholemen who haue long disputations doctorall determinations of that question In the end he thinketh it worse that wicked men shoulde eate then if dogges or mise should eate it But in deede they are both blasphemous absurdities As for the fathers whome he quoteth for wicked mens eating of the body of Christ we shal consider in the next Chapter which is proper for that title His next argument is out of S. Paul whosoeuer shall eat this breade and drinke this cupp of the Lorde vnworthily shal bee guiltie of the bodie and bloud of the Lord. Of this text he reasoneth thus vnworthie eating supposeth an eating It is verie true but Saint Paul calleth it eating of this bread and not eating of this bodie Yea saith Sander Saint Paul doeth warily describe that kind of bread both with an article and a Pronoune ergo that breade is the bodie of Christ. I denie that argument The article and the Pronoune shewe that it is not common breade but the sacrament of the bodie and bloud of Christ. But howe can hee which eateth this bread vnworthily bee guiltie of the bodie
his life for lacke of good argumentes if he escape hanging drawing and quartering for treason Except he thinke there be any children among vs brought vp in their Catechisme that bee so ignorant to thinke the wordes of Christ intending to worke a particular miracle be signes Sacraments in the same nature that bread wine is being apointed by him to be an ordinary pledg assurance of his grace vnto his whole church Againe we deny that the wordes of Christ are the Sacrament but wee say with Augustine Accedat verbum ad elementum Let the worde come to the element and then it is made a Sacrament Last of all concerning the trueth of Christes wordes This is my bodie This cuppe is the Newe testament c. wee nothing doubt but that grace in Gods elect worketh that which the wordes soundeth according to the true meaning of them But if Sander could haue made his matter good hee should haue reasoned of the water of baptism which is a signe of regeneration and if he could proue that the water in baptisme is not water but regeneration in deede because it is a token of regeneration he should haue reasoned somewhat like for his life But that which he saith of doing or making he would not haue it wrested to the meere doctrine of Christ which he spake doing or making nothing for therein he vsed parables but Christ saith he did rather then taught in his supper and therefore his wordes must be vnderstood euen as they sound If this rule be true Christ dranke and gaue wine at his supper which is the fruite of the vine according to the sounde of the wordes and therefore no transubstantiation in the cuppe But where he saith that Christ did rather then taught at his supper he would haue vs thinke belike that Christ did celebrate his supper like the Popish Masse in which is much adoe no teaching at all But beside that all the three Euangelists do set forth vnto vs the summe of his doctrine S. Iohn doeth in foure Chapters from the 13. to the 18. describe at large that he was occupied in teaching rather then doing You haue heard how Sander would dispute for his life CAP. XIII The wordes of Christes supper are not figuratiue nor his token a common kinde of tokens The first part of this title that the wordes of Christes supper arenot figuratiue hee prooueth not by any one word as for the other part that Christes token is not a cōmon kind of tokē which he proueth somwhat at large he needed not to haue proued at al. For it is confessed of vs that the sacrament is a more excellent token then can be ordeined by any man And where he saith that none of the fathers teacheth that these words This is my body c. be words figuratiue it shal suffice to oppose Augustine who in plaine termes saith these words Except ye eat the flesh of the sonne of man c. are a figuratiue speach Which wordes notwithstanding among the Papistes haue the same sense that these wordes This is my bo De Doct. Chri. Lib. 3. Cap. 16. the wordes are cited Cap. 11. And what other thing doth Augustine meane when he sayeth Sicut ergo secundum quendam modum sacramentum corporis Christi corpus Christi est sacramentum sanguinis Christi sanguis Christi est ita sacramentum fideifides est Therefore as after a certaine maner the sacrament of the body of Christ is the body of Christ the sacrament of the bloud of Christe is the bloud of Christe so the sacrament of faith meaning baptisme is faith Epist. 23. Bonisacio Is it not manifest that he meaneth the one is a figuratiue speech as well as the other Fie vpon this impudent boasting of the Papistes which care not what lyes they make so they giue not place to the trueth As for the sayings of Cyprian Chrysostome Basil c. or any of the auncient Catholike fathers concerning the wonderfull manner of the presence of Christ in the sacrament doe all proue a spirituall and diuine manner of eating and drinking the bodie of Christ as in their proper places shal be seuerally declared CAP. XIIII That the supper of our Lorde is no sacrament at all if these wordes of Christ This is my bodie and this is my bloude be figuratiue Two leaues and an halfe of this Chapiter are spent to shewe the difference betweene figures of Rhetorike and sacramentall figures and that wordes must be ioyned to the elements to make sacramentes all which is needeles for it is commonly knowne and confessed on both parts sauing that he would make ignorant Papistes beleeue that Oecolampadius Caluine or Peter Martyr whē they read in Tertulliā in Augustine these words of Christ This is my body to be so expounded that is to say a figure or signe of my body they shoulde vnderstande a figure of Rhetorike as Metonymia or Synecdoche and not a sacramentall token No master Sander they were not so young Grammarians or Rhetoricians as you woulde beare fooles in hand but they could vnderstand the difference of a rhetoricall and a sacramentall figure although they coulde tell that a rhetoricall figure is vsed when a sacramentall token is spoken off as in so manie examples of the scripture they haue shewed But nowe let vs see what maine argument you haue to prooue that the supper is no sacrament if the wordes This is my body c. be figuratiue The words saie you doe not signifie a figure of his bodie therfore either they worke his bodie or they make nothing at al. I answere with Tertull. August The words do signifie a figure of his body For so do they expound the words This is my body that is to say a figure or signe of my body which their expositiō were false except those wordes This is my body doe signifie a figure or signe of his bodie Therefore Master Sander you may teach boies that bodie signifieth a substance and not a figure Tertullian and Augustine will not not be so aunswered at your handes They tell you that the interpretation of Christes wordes is such as proueth his speach to be figuratiue in spight of your heart And that euery boye that readeth this chapter may laugh at your arrogant impudence I set downe once againe these words of Christ This cuppe is the newe Testament in my bloud which if they be not confessed of you to bee figuratiue you will not confesse that fire is hote nor water moyst If they be figuratiue what Sacrament will be made with them Where you tell vs that the bodie of Christ vnder the formes of bread and wine is a figure of the same bodie walking on earth suffering on the crosse or sitting in heauen you doe as much as if you woulde teach vs that Abraham sitting close in his tent so that no man coulde see him was father of the same Abraham him selfe as he was the sonne Therah
supper wherin Christ being receiued by faith dwelleth in vs by his spirit we are fed vnto the saluation both of body and soule Last of all howe can it be called the supper of Christ which euery man may make at home without coÌ„ming to the table of Christ For euery man may eate bread and drinke wine at his owne house with his wife and children and remember that Christ died for them neither will Christ leaue his good deuotion vnrewarded wherein the supper that you assigne to Christ consisteth and is fulfilled Beside the shamelesse slander that our supper is fulfilled in such a priuate presumptuous acte marke how he alloweth the sacrilegious arrogance of him ' that should vsurp if any were so madde to doe as he is to imagine such a ridiculous counterfeting and mocking of Christes institution hee doth assure him that Christ will not leaue his good deuotion vnrewarded But this is but a cold assurance Like as it is but a cold preparation which is made by transubstantiation whereby after so greate broiling rosting and saucing to compasse such cookery as Sander taught vs in the first booke Cap. 4. such a presence is wrought as maketh the body of Christ none otherwise present to a faithfull man then to an infidel than to a dog a cat or a rat Alas that is a cold presence a cold body that is wtout efficay of spirit and life in them which receiue it But certeinly the flesh and bloud of Christ is of another nature where it is receiued by faith which is able to warme the stomake of a penitent sinner whose hart was cold for feare of Gods iustice and punishment dew for his sinnes And when Sander hath prated neuer so whotly and reasoned neuer so coldly it will be but a cold comfort that he can minister with his surmised bodily presence except he borrowe the chafingdish of faith and spirituall eating to warme it which though he confesse that wee acknowledge yet he affirmeth it maketh but a sleight and a colde supper whereas by his owne confession there is no heate in his fantasied presence without faith and spirituall feeding and faith and spirituall eating is a good warme recreation euen without the Sacrament CAP. XXI By eating we touch the bodie of Christ as it may be touched vnder the forme of breade That is sayeth Sander as wee are truely sayd to kisse the Kinges knee when wee kisse his hose vnder which the knee is conteined But that is not properly to kisse the Kinges knee which is to kisse his hose for kisse and not kisse as I take it be contradictories But who can deuise an eating of meate in a supper which shal bee without touching the meate with teeth and mouth saith Sander Christ sayeth my meate is to do the will of my father that sent me Iohn 4. And he promiseth his Apostles that they shall eate and drinke at his table in his kingdome Luc. 22. This eating and drinking is without teeth or mouth And Saint Augustine speaking of eating the body of Christ sayeth Vt quid par as dentes ventrem Crede manducasti Why doest thou prepare thy teethe and thy belly Beleeue and thou hast eate it In Ioan. Cap. 6. Tr. 25. Againe Panis quippe iste interioris hominis quaerit esuriem For this bread seeketh the hunger of the inner man Tr. 26. And vpon these wordes If any man shall eate of it he shall not die Sed qui pertinet ad virtuteÌ„ sacramenti non qui pertinet ad visibile sacramentuÌ„ Qui manducat intus non foris qui manducat in corde non qui premit dente But he which perteineth to the vertu of the sacrameÌ„t not he which perteineth to yâ— visible SacrameÌ„t He which eateth within not without which eateth in his heart not hee which presseth with his teeth Likewise Cyprian de Coen Dom. Haec quoties agimus non dentes ad mordendum acuimus sed fide syâ—â—â—ra panem sanctum frangimus partimur As often as wee doe these things we do not whet our teeth to bite but with syncere faith we breake and diuide that holy breade Thus you may see howe we may eate that which wee touche not with teeth and mouth And whereas Chrysostome and Cyrill as we heard before saide that Christ giueth his flesh to be touched they speake improperly and meane a touching by the mouth of faith like as they affirme also that he giueth himselfe to be seene which is not but with the eye of faith And it is strange that Sander dare not as well say We see him as we may see him vnder the forme of breade as that wee touche him vnder the forme of bread but the matter is that then he shoulde destroy his doubtie distinction of the bodily presence visible and inuisible Although Cyrillus as is shewed before affirmeth that Christ is visibly present in the sacrament of his body Touching by beliefe Sander will not deny at length although in the beginning he marueiled how touching could be without the mouth teeth but that touching by beliefe he sayeth is furthered by touching that visibly wherein we beleeue the flesh of Christ to be inuisibly A sorie furthering by touching a bare accident of that which is not there nor is the proper accident of that which is said to be there But howe much more furtherance is it to our feeding by faith to eate substantially that which is Gods seale and assurance of that foode which nourisheth both bodies and soules vnto euerlasting life It is an olde custome of heretikes he saith by assertion of one trueth to imbarre and stoppe another truth but so do not we for we barre not any trueth that is admitted by the Scriptures but it is a custome of the diuell to be enimie to all trueth whome the Papistes followe in this their heresie of transubstantiation denying the breade and wine to be in the Sacrament whereas they be in deede and affirming the naturall body of Christ to be substantially conteined vnder the accideÌ„ts of bread and wine euen in the mouth of wicked men of brute beastes which is both false and blasphemous CAP. XXII The Sacramentaries haue neither vnderstanding nor saith nor spirit nor deuotion to receiue Christ withall We haue no vnderstanding he saith because we say This is my body doth not meane this is my body Yes sir Sophister we say the wordes to meane his body after a certeine manner as Augustine saith although not after your grosse manner And howe do you vnderstande these wordes spoken of the other part of the Sacrament This cuppe is the newe Testament in my bloud Will you not say in some sense it is not the new testament Secondly ye haue no faith that beleeue not the working and effectuall wordes of Christ which were spoken with blessing Yes forsooth sir wee beleeue they wrought and brought to effect whatsoeuer it pleased him to doe by them Thirdly we
they ministred the communioÌ„ to infants it shewed their error proceeding of ignorance as all error doth but it sheweth not that they thought the one sacrament to be other wise then the other a seale or assurance of iustification wtout any dreame of transubstantiatioÌ„ That Sand would excuse their custom to haue bin vsed more for a security then for necessitie is to no purpose It is manifest that they thought erroniously that the eternall signe or seale was necessary in both as Aug. Innocent B. of Rome hath defined denying eternall life to infants that dyed without the communion and baptisme as though the grace of God had bene necessarily tyed to the outward elements CAP. XIIII That S. Augustine did not teach thâ—se words Except ye eaâ— the flesh c To betoken the eating of Christonely by faith and spirit nor yet the eating of materiall bread with faithfull remembrance of him but the eating of his flesh to the end we may be the better ioyned to the spirit of God There is no better way to be ioyned to the spirit of god theÌ„ by eating the flesh of Christ spiritually which Aug. doth teach not the carnall manner of eating which Sander doth defend S. Aug. de doct Christ lib. 3. ca 16. as Sander doth confesse affirmeth that this speech of Christ Except yee eat that flesh c containeth a figure And what the meaning of this figure is August telleth vs It is a figure saith he commanding that we should communicate with the passion of our Lord and that we should sweetely and profitably remeÌ„ber that his flesh was crucisied and wounded for vs. But Sander replyeth first against the Lutherans that August calling this speach a figure meaneth not to deny that it appertaineth to the last supper And which of the Lutherans I pray you denyed that it appertaineth to the last supper although they deny that it is singularly spoken of the last supper Secondly he fathereth vpon the Zwinglians an vntruth that they graunt the place to be vnderstoode of Christs last supper to prooue the necessitie of both kinds which is a fable for they graunt none otherwise then I haue often shewed yet a good argument for necessitie of both kinds may be taken out of that place because Christ giueth vs a perfect nourishmeÌ„t of meat and drinke or as Iustine saith of dâ—ie and moyst nourishment vnto which spirituall trueth the externall seale must be made consormable But nowe will Sander teach vs to vnderstande what S. Augustine meaneth by a figuratiue speach which is al one as if he would teach vs to go to supper as it is in the Greeke prouerbe First a siguratiue speach must not denie any word in the speach to be vsed vnproperly but is measured by faith and good manners Whereas Augustine telleth vs that if in any sentence of the scripture the words sound against faith good manners the words must not be taken in their proper sense but they are a figure and signifie some other thing then the words in their proper taking do sound as diuerse examples which he bringeth in the same place beside his plaine wordes do declare This saying hee affirmeth to be a figuratiue speache Thou shalt heape burning coales on his head which he doeth thus interprete Vt intelligas carbones ignis esse vrentes poenitentiae gemitus quibus superbia sanatur eius qui dolet se inimicum fuisse hominis a quo eius miseriae subvenitur That thou mâ—ist vnderstand coales of fire to be the burning groanings of repentance by which his pride is healed which sorroweth that he hath beene enimie of such a man by whome his miserie is helped Beholde euen as coales of fire in this text are not taken in their proper sense for a bodily substance of woodde incensed so is not eating and drinking in the other sentence taken in the proper sense for receiuing at our mouth chawing and swallowing But as Augustine interpreteth for communicating with the flesh of Christ by faith and spirite c. either in the Sacrament or without it And it is a foolish cauil of Sander to say that charitie is not broken when we eate Christ whole vnder the forme of breade without hurting of him c. For Augustine counteth it slagitium an heynous offence to eate the fleshe of man in proper sense of eating that is corporally Yea faith Sander to eate it in peeces as it is solde in tho shambles As though to eate an whole man after that maner were not more monstrous then to eate a piece of him But Sander to shewe his synceritie rehearseth a large place out of Augustine in Psal. 98. which howe cunningly he can wrest for his purpose you shall see Durum illis visum est c. It seemed an hard thing to the Iewes except a man eate my flesh he shall not haue life euerlasting They tooke it foolishly they thought of it carnally and supposed that our Lord minded to cutte of certeine small peeces of his body and to giue them This is an hard talk say they They were harde not the talke For if they were not hard but gentle they would say to them selues He speaketh not this thing rashly but because ther lieth priuie som sacrament being gentle not hard they wold tati with him shal learn of him that thing which after their departure those learned who taried For when the twelue had taried with him the other beeing departed they as who were sory for the others departing warned Christ that they were offended with his word so were departed But Christ instructed them and saied it is the spirite that quickneth the flesh profiteth not the wordes which I haue spoken to you are spirite and life Vnderstand that which I haue spokeÌ„spiritually Ye shal not eate this body which you see wee shall not drinke that bloud which they shall shedde who will crucifie me I haue commended to you a certeine Sacrament which being spiritually vnderstoode shall make you liue And although that Sacrament must needes be visiblye celebrated yet it must be inuisibly vnderstanded Three thinges Sander noteth out of this sayinge First against the Lutherans that Augustine vnderstandeth the precept of eating Christes flesh of the Sacrament I answere that Augustine in other places and namely in his purposed commentary of that place vnderstandeth it not to be singularly spoken of the eating in the Sacrament but otherwise also which is all that wee affirme and denie of referring this place to the Sacrament Secondly he no teth against the Zwinglians that the figuratiue speach which Augustine saieth to be in these wordes is to be meant of the manner of eating in the natural vnderstanding of câ—râ—all men by cutting tearing chawing c. not denying the substance of his flesh whole sound and quicke to be eaten vnder the forme of breade I answere the naturall vnderstanding of carnall men is by eating to receiue in at the mouth that which
Cor. Cap. 11. wherein hee chargeth vs with corrupting his wordes with euil pointing or distincting which he doth himselfe most manifestly For vpon these words he writeth Mortem Domini annuntiantes doneâ— venerit Quiâ— morte Domini liberati sumus huius rei memores in edendo potando carnem sanguinem quae pro nobis oblata sunt significamus So often as you shall eate of this breade and drink of this cuppe you shall shewe the Lordes death vntill he come Because sayth that writer we are deliuered by the death of our Lorde we being mindefull of this thing in eating and drinking doe signifie the fleshe and blood which were offered for vs. But Sander readeth in eating and drinking the fleshe and bloud wee signifie those things which were offered for vs. Against this wresting by mispointing first is the relatiue quae which lacketh an antecedent if flesh and bloud which was offered for vs be not signified Secondly the wordes Carnem sanguinem are put absolutely not shewing whose theie are and the relatiue is referred to vncertain things For if he had ment the same to be eaten which was offered he would haue saide not quae but eadem last of all the accusatiue case following the verbs eating and drinking can be reasonably none other in an expositor but the accusatiue case which Paul vseth that is this breade and this cuppe The second fowle error of the Sacramentaries is that they expound the wordes of Christ Except ye eate the flesh of the sonne of man that is to say the figure of his flesh which is breade and wine And here he crieth what ignorance what abusing of Gods word what blasphemie where is honestie where is shamefastnes where is common vnderstanding I answere that for honesty and shamefastnes it is in the diuel as soone as in Sander For what honesty or shamefastnesse is it thou aâ—â—ant traitor and stinking heretike to faine such an interpretation of the Sacramentaries as if thou wouldest hang thy selfe thou canst not finde that euer any vsed or said that the flesh of Christ is a figure of breade and wine or that Christ in that place speaking of his flesh and bloud spake of a figure thereof But if no man haue either written or spoken so thou wilt perhaps inferre it of other sayings or writings of theirs which say those words belong to the supper so truely that they build falsely vpon them the necessitie of both kindes But wilt thou not vnderstande by an hundreth times repeating that none of vs referreth those wordes or any other in that Chapter vnto the supper otherwise then as the supper is a sacrament seale or outward token ordeined of Christ to confirme our faith in that doctrine of our spirituall foode to be giuen by him vnto eternall life which is giuen to the worthie receiuer in that Sacrament in baptisme and without either of them by the working of Gods spirite onely in some in men of discretion not without faith As for the necessitie of both kindes is proued by that analogie which ought to be betweene the things signified the signes and also vpon your owne concession who vnderstanding those wordes onely of sacramentall eating and drinking may no more exclude drinking then you can doe eating CAP. XV. Christes flesh being meate in deede must needes be really receiued into our bodies Three things saith Sander must be considered of him that wil knowe why the flesh of Christ is called meate in deede The first that the Iewes asked howe he would giue his flesh to be eaten The second that Christ saith the eating of his flesh was necessarie and profitable both for bodie and soule The thirde that Christ confirmeth these his sayings with this reason For my flesh is meate in deede and my bloud is drinke in deede that is it hath truely and in deed those properties that any man would wish for in true meate But the properties of true meate are to be receiued into the bodie and to be a medicine against death If none be true meate but that which is receiued into the body then that which Sander so often calleth the fathers gift the bread of life which came downe from heauen is not true meate for that he hath often saide may be receiued by saith and spirit not entring into the body yet thereof saith Christ that he is the true bread But Chrysostome vpon these words My flesh is meat in deede c. saith that it meaneth that flesh to be the true meat which saueth the soule or else he speaketh it to confirme them in the former words that they should not thinke him to haue spoken in parables darkely but that they shoulde knowe it to bee by all meanes necessarie to eate his body in Ioan. Hom. 46. He that granteth both these senses saith Sander must needes grant that the true eating of the flesh standeth not for eating truely the signe of the fleshe because hee spake not obscurely in parables Verily he were worthy to weare a cockescombe that would say true eating of the flesh standeth for eating truely the signe of the fleshe Against whome then doeth Sander fight but against an idoll of his owne braine but it is an obscure saying to put eating for beleeuing I answere Chrysostome speaketh of the meate and not of the manner of eating for if there be no obscuritie in the manner of eating let Sander speake of his small conscience when he saith the manner of eating to be vnder another kind then it selfe is which is most obscure and imperceptible But if his flesh be called meate because it must bee eaten bodily wherefore then is his bloud called drinke in deed which Sander holdeth not to be necessarie to be dronke bodily For if his bloud in that sense be drinke in deede it must be drunke in deede and not eaten with the bodie But Augustine lib. 13. De ciuitate Dei Cap â—0 sayeth Tanquam caetera c. That other trees of Paradise were a nourishment the tree of life a Sacrament So that the tree of life should be taken to be after such a sort in the bodily Paradise as the wisedome of God is in the spirituall intelligible Paradise Of which wisedome it is written It is the tree of life to all that embraece it What can Sander make of this saying As corporall tasting in the tree of life was necessarie for the spirituall effect of incorruption so Christes flesh must be corporally tasted that it maie be meate indeede I denie the comparison which shoulde be made of the tree with bread and of life with Christe and not of woode with the flesh of Christ. And it is certaine that Augustine not only compareth the sacrament with the sacrament but also calling Christ the spirituall part of the sacrament the wisedome of God which is a tree of life to all that embrace him signifieth that Christ is otherwise receiued then with the mouth for embracing is more aptly said to
〈◊〉 〈◊〉 〈◊〉 〈◊〉 which must needes be reserred to corpus and cannot be referred to figura corporis And heere hee obtesteth that he may be instructed wherein he doth misconstrue the wordes I haue already satisfied his requeste and further I say he doth without all Grammar Rhetorike Logike Philosophie and Diuinitie referre hoc to corpus which is to bee referred to that thing which hee had in his hande which by their owne Popishe diuinitie could bee nothing but breade before hee had spoken out the wordes of consecration As for him that will lay the figure in the Verbe 〈◊〉 to take it for significat Sander counteth him an ignorant man because it must bee resolued by est significant and then the reason of signifying shall be founde in the nowne bodie rather then in the verbe Is for which cause Occolampadius admitted either the one or the other that is est for significat or copus for signum corporis In deede the matter is not great for the sense but when you call vs to construing the words by Grammar But taking the proposition thus Hoc est significans corpus meum I saye the reason of signifying consisteth not in the worde Bodie but in the subiect of the proposition which is the signe of the bodie although significans followe the Verbe est For the action of signifying pertaineth to the bread the passion signified pertayneth to the bodie Where Sander challengeth all the Grammarians in Christendome to finde another construction I appeale to all the Grammarians in the worlde whether these wordes Hoc est corpus meum quod provobis datur may not be construed grammatically as wel as these other examples out of Genesis Exodus and a thousand more of like that might be added The 19. circumstance of the Verbe facere to doe or make or to offer sacrifice The Verbe facere which signifieth most generally making and doing he will haue now to signifie offring sacrifice because that is the most excellent deede that can bee made which is a madde reason if Christ which doth alwayes the best thinges shoulde be saide to offer sacrifice so often as he saide facere For euerie thing that he did was the best in all respects that he did it But to prooue that facere signifieth sometime to offer sacrifice he quoteth two places of Scripture but reherseth neither of both for shame the first 3 Reg. 18. Where Elias saith to the Baalites ego faciam bouem alterum Where facere signifieth not to offer sacrifice but to prepare or dresse or make ready an oxe or at the least is taken for interficere to kill an oxe which afterwarde is laide on the woâ—de and offered by inuocation The other place Leu. 15. is of two turtle Doues faciet vnum pro peccato alterum in holocauslum he shall prepare the one for a sinne offering and the other to be a burnt offering where facere signifieth as before to make readie by killing drawing washing and dressing as the Lawe prescribed The same Hebrewe verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche is vsed in both places beeing spoken of the Calfe that Abraham made readie for his guestes the olde interpreter turneth by the verbe coquo which signifieth to dresse as a cooke dresseth Genesis 18. Wherefore we haue not yet founde facere in the scripture for sacrificare to offer sacrifice But Sander saying it skâ—leth not whether it be ioyned with another worde in the accusatiue or ablatiue case or stande alone doth insinuate that although in scripture it cannot bee prooued to haue that signification yet in some other writer it is vsed for sacrificare ioyned with a nowne of the ablatiue case namely in Virgil Cùm faciam vitula pro frugibus ipse venito where yet a good Grammarian will not construe facere absolutely to sacrifice but vnderstand oblationen or rem diâ—â—nam or some such like worde But in our texte the circumstance of deedes and words saith he do make it so to signifie First because the 14. day at euening hee began the blessed sacrifice of his passion Secondly hee hath offered the olde Paschal Lambe the chiefe sacrifice of the Lawe These two circumstances shew it was time to go about his only sacrifice on the crosse they proue not that he offered another sacrifice at the table Thirdly hetoke breade and wine into his handes part of the sacrifice of Melchisedek I answere the scripture telleth vs not of any such sacrifice of Melchisedek Fourthly he blessed and gaue thankes wherein he consecrateth his owne bodie the onely sacrifice of mankinde I answere his owne bodie had no neede of consecration hee consecrated breade to bee a sacrament of his bodie which was not the onely sacrifice for mankind which was but once and no more offered or to be offered Not that he should oftentimes offer vp himselfe saith the Apostle Heb. 9. ver 25. wherefore his commaundement hoc facite doe this is not to make a sacrifice of Christs bodie which hee made not But Cyptian saith Sander taketh the verbe facere so lib. 2. Ep. 3. Iesus Christus c. Iesus Christ our Lord and God himself is the hiest priest of God the father and first hath offered sacrifice vnto God the father Et hoc fieri 〈◊〉 sui commemorationem praecepit and hath commaunded this thing to be done in his remembrance That fieri signifieth heere not offerri but generally hath relation to all that Christ did not onely the whole argument of the Epistle which was against ministring with water onely but also the verie wordes following which Sander hath fraudulently cut off declare sufficiently vtique ille saccrdos vice Christi verè fungitur qui id quod Christus fecit imitatur c Verily that Priest doth truely supply the roome of Christ which imitateth that which Christ hath done and then he offereth a true and full sacrifice to God the father in the Church if he so begin to offer according as he may see Christ himselfe to haue offered Nay that Cyprian meaneth not that Christ in his supper did offer his owne bodie in sacrifice to his father for redemption of he worlde but onely a sacrifice of thankesgiuing and commaunded the same to bee kept in remembrance of his passion Cyprian himselfe testifieth in the same Epistle Et quia passionis eius mentionem in sacrificijs omnibus facimus passio est enim domini sacrificium quod offerimus nihil aliud quà m quod ille fecit facere debemus And because wee make mention of his passion in all sacrifices for the sacrifice which wee offer is the passion of our Lorde wee ought to doe nothing but that which hee himselfe did Note heere the sacrifice which Cyprian offered was the passion of Christ as well as the bodie of Christ but it was not the passion of Christ properly therefore it was not the bodie of Christ properly I might alleage other places out of that Epistle to refell the impudencie of Sander
great Cathedral Church as bigge as Paules Church in London was diuerse times in one day filled with communicants Leo Ep. 79. I meruaile what vessell of wine was consecrated to serue them all if it be necessarie to haue it in one cuppe when it is consecrated as Sander seemeth to affirme or else howe manie cuppes they had standing on the table that could suffice so great a multitude that all must drinke of the bloud of Christ though there be diuers chalices which hold it when the people are manie as Sander saith I doubt not vnderstanding the bloude of Christ sacramentally but I meruaile with what face he can reprooue our ministration with prophane wine if we did minister so as he slandreth vs when hee and his fellowes doe altogether rob the people of the sacrament of Christes bloude and giue them nothing but prophane wine The 23. circumstance of these wordes this is my bloude Because it is in the common vulgar translation Hic est sanguis meus Sander maketh not a litle adoe that hic can agree with none but sanguis but when the Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc of the newter gender it may well be translated this thing and so the relation must be to the wine like as the other Euangelist render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this cup that is the wine in this cuppe for bloude it cannot be before the words of consecration if they will holde their owne principles And therefore the best interpreters to take away cauilling turne it Hoc est sanguis meus This thing is my bloud as this thing is my body where est may still stand for significat And yet I denie not but hic est sanguis and haec est caro may well be vsed as Cyprian doth in the same sense for a relatiue betweene two antecedents or an adiectiue betweene two substantiues of diuerse genders may agree with either of them without any change of the sense as in Genesis Cap. 2. Adam saith of the woman Hoc nunc os ex ossibus meis caro de carne mea haec vocabitur virago This is nowe bone of my bones and flesh of my flesh she shal be called woman Here the Pronoune is of both the genders and yet there was conuersion of a bone into a woman Likewise God speaking of the Rainebowe which is there the Masculine gender Gen. 9. saith hoc est signum foederis where hoc agreeth with signum yet the sense is hic arcus est signum this bowe is the signe Absolom Sam. 2. Cap. 18. erected a piller called in the vulgar translation tiâ—â—lum which is of the masculine gender and thereof saith Hoc erit monimentum nominis this shal be the moniment of my name meaning this pillar and yet hoc agreeth not in gender with it I might multiply examples infinitely if these were not sufficient to shewe the vanitie of Sander which of the gender of the pronowne would prooue the speach not to be figuratiue Where hee saith we builde a roofe without walls or foundation as Hierom saith of heretikes that neglecting the literal sense builded al their fantasies vpon allegories I answere we doe not so but rather the Papists which builde a sacrament without an element denying breade and wine to remaine in the supper as for the literall sense of scripture we beleeue to be the onely true sense although the words many times bee vnproper and figuratiue euen as Sander himselfe both in his rotten Rocke and in this booke taketh this to be the literall sense of these words I will giue thee the Keyes of the kingdome of heauen meaning authoritie What the new testament is whereof the holy scripture speaketh A testameÌ„t he saith is a solemn ordeining of a thing by words confirmed by death of the testator dedicated with a sacrifice offered to God bloudily The newe Testament is a couenant or truse made by Christ with vs to haue forgiuenesse of sinnes if we keepe his lawe The bloude of the old Testament was put in a basen the bloude of the newe Testament in a Chalice I omit that hee saith the promise of the old Testament was but of a temporall inheritance for keeping the lawe But to returne to the newe Testament which he so handleth that there is neither rime nor reason in his argument Three things saith hee are required in a solemne Testament the couenant bloudshedding and application of the bloude When Christ saieth This is my bloude of the newe testament either all these or one of these may bee called the newe testament But when saint Luke and saint Paul reporte Christ to haue saide This cuppe is the newe testament in my bloud they seeme saith hee to take the worde Testament for the substance of the thing which doth confirme the new testament not properly for the newe truse or promise thereof What say you Sander is there any vnproper speech in the words of consecration is a substance expressed by the name of an accident where be the nownes pronownes verbs paticiples where be the relatiues antecedents cases and genders that fight for the proper sense of hoc est corpus meum why serue they not heere But heare a little more This that is in the Chalice saith he is not the promise of remitting sinnes but it is the new testament in Christes bloud That is to say it is the thing that confirmeth the newe lawe Why sir euen now you told vs that it might be called a new testament as it is a law couenant or promise Will you make vs beleeue that the Euangelistes reporting one saying of Christ which can haue but one sense in the one of them the newe testament is taken for a promise in the other it is not taken for a promise But let it bee the thing that confirmeth the promise what thing is that I pray you His bloud you will say Why then the sense of these words the newe testament in my bloude is my bloude in my bloude This cuppe is my bloude in my bloude What sense is this But Sedulius I trow helpeth you much in 1. Co. 11. Ideo colix c. Therfore the Chalice is called the testament because it did beare witnesse that the passion should bee soone after now it testifieth that it is done although you are faine to alter the common reading to put in testamentum for testamenti How prooue you by these wordes that Sedulius was of your minde Alas he hath nothing to say but being taken with a figuratiue speach he slinketh away like a Dogge that is whipped with his taile betweene his legges For these wordes of Christ This cuppe is the newe testament in my bloude if all the Grammarians in the worlde haue them in hande to construe cannot haue a Grammaticall sense but must needes bee taken figuratiuely and being so taken chaseth transubstantiation out of the doores for the true sense of them can be none other but this
all out ouer it The verbe is in the words of Christ The bread which I will giue is my flesh although it respect the naturall flesh of Christ yet it prooueth not that the verbe is in the supper must be referred to the sonne more then the same verbe in Saint Paul the Rocke was Christ yet because you may see what a foolish conference Sander maketh of wordes I will reason with him in his owne sense and ouerthrowe him in his owne conference I say not saith Sander that the bread shal be but the bread is my flesh If the bread is his flesh then his flesh is the bread and if the worde bread signifie an eatable thing as we haue bene often told then the flesh of Christ is an eatable thing when he so saith and consequently the flesh of Christ which he said he would giue for the life of the world might be eaten before the institution of the Sacrament The word coÌ„municating is the next matter of conference which being vsed of S. Paul doeth interprete the verbe Is to signifie a substantiall and not an accidentall being for communicating doeth shewe that all thing is common betweene it and Christes flesh no diuision no separation no distinction commeth betweene these two but a barâ— signe of bread can make no such communicating because it is cleane of another kinde c. That Sanders argument may be the stronger he disputeth against that often times which wee vtterly denie For we neuer saide that naturall bread or a bare signe can make vs to haue communion with Christ but the verie bodie bloud of Christ yet not corporally but spiritually ioyned vnto vs of which communicating the bread and wine are effectuall seales sacraments As for Sanders assertion of communicating to signifie all thing common betwene Christ and vs not only without diuision but euen with out distinction is horrible heresie and detestable blasphemie Saint Iohn Ep. 1. Cap. 1. vseth the same worde often saying that wee haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communicating with God the father and his sonne Iesus Christ haue wee then all thing common with God the father so that ther is no distinction betweene vs and him O intollerable blasphemie The same Apostle saith wee haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communicating one with another by which he not only sheweth that the worde of communicating signifieth not all that which Sander saith it doeth but also teacheth that our communicating with Christ and with the members of Christ is spirituall whereof S. Paul speaketh 1. Cor. 10. We being manie are one bodie c. And last of all that wee haue this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or communicating by other meanes then by receiuing the Sacrament That wee haue seene and heard saieth Saint Iohn wee preach vnto you that you also may haue communicating with vs that our communicating may be with the father and with his sonne Iesus Christ. Againe if we walke in the light as he is light we haue communicating one with another and the bloud of Iesus Christ his sonne doeth purge vs from all sinne The last wordes of conference are bodie and bloud for which he heapeth vp so many texts as they are named in and more then either they are named meant in to proue that bodie and bloud stand not for signe or figure of bodie and bloud and in the ende concludeth that because these wordes are taken properly therefore to defend the wordes of Christes supper to be figuratiue is ignorance in Grammar and Logike blindnesse in diuinitie malice inexcusable in the day of iudgement But so long as it is but Sanders sophisticall conclusion it is little to be regarded what Logike diuinitie or conscience he hath that reasoneth thus let all the Logicians diuines and men of good conscience consider vntill Christ come and iudge all things The worde bodie in this saying This is my bodie is not figuratiue therefore the whole saying is not figuratiue This signifieth a generall thing and not that thing in his hand Is declareth that to be presently which is not vntill all the wordes be said bodie is taken properly Therefore the sense of this whole saying vttered together cannot be figuratiue But nowe we shall see conference of other places of scripture It is euident he saith that Iohn is not Elias and vseth many arguments to proue it yet will he admitte no arguments out of the present words This is my bodie to prooue that the saying is figuratiue as well as This is Elias And yet there is more oddes betweene the bodie of Christ and naturall bread then hee saith is manifest betweene Iohn and Elias Secondly The rocke was Christ must needes be figuratiue because it speaketh of two diuerse natures as though bread and the body of Christ were not two diuerse natures But there is no conuersion of any rocke into Christ for Christ did neither say of the rocke This is my body nor coÌ„mand vs so to say Seeing the holy ghost saieth the rocke was Christ who doubteth but that it was so by the word of Christ although not expressed by Moses And seing the Apostle speaketh so in the time past who will denie but that Moses or any man by the authority of Gods wordes at such time as the Israelites did drinke of it might haue said of the rocke This is Christ The other places which proue the absence of Christ in his humane nature froÌ„ the world as the poore ye shall haue alwaies but me you shall not haue alwaies He is risen he is ascended into heauen he sitteth at the right hand of God c. Sander saith they denie not his inuisible presence in the Sacrament nether is any thing impossible to God and Christ sitting in heauen is almighty c. But Christ doth not only tell his Apostles that they shal see him no more after his ascension saying I goe to my father and you shal see mee no more Iohn 16. ver 10. but also he telleth them plainely and without any parable as they confesse that he leaueth the world and goeth to his father Io. 16. ver 20. whereas if he had saied I departe out of the worlde when he onely departed out of sight and purposed still to be present inuisibly he had not spoken plainely but very darkely Whereas Chrysostom de sacerd lib. 3. saith it is a great miracle that he which sitteth with his father in heauen at the same instant is touched with the handes of all men and deliuereth him selfe to those that will touch and embrace him It is manifest he speaketh of the heauenly mystery figuratiuely For immediatly before he saith when thou seest turbam circumfusam pretioso illo sanguine intingi ac rubâ—fieri c. the people standing about to be dipped and made redde with that precious bloud doest thou thinke thou art still among mortall men and standest vpon the earth Art thou not rather immediatly remoued into the heauens Doest thou not casting away all cogitation
the other Although he speake contrary to poperie which teacheth the presence to be after consecration and not at the time of consecrating But what bridle may hold in the shameles furie of Sander The third figure is of the paschall lambe which was a figure of Christs death and so applied by S. Iohn in that saying you shal not break a bone of him Ioan. 19. S. Paul 1. Cor. 5. not a figure of the supper from which as it differeth in signe so it is all one in the thing signified The fourth is the prophesie and figure of Manna which as the Apostle teacheth 1. Cor. 10 was the same spirituall meate that we eate not a figure thereof but a sacrament of our spirituall feeding by the flesh of Christ like as the water of the rocke which was Christ was a Sacrament of our spiritual nourishment by the bloud of Christ. Wherefore the partes of this comparison as they haue ben all answered before in the third book so they are of no force to prooue the real presence or transubstantiation but the contrary seing the differeÌ„ce of these two Sacramentes Manna and the Lordes bread is only in the signes nothing at all in the vertue of the things signified according to S. Aug. rule The fist figure is of the bloud of the old Testament wherunto the bloud of Christ shedde on the crosse doth answere as the Apostle manifestly teacheth Heb. 9. therefore these wordes of the supper This is the bloud of the new Testament of necessity must be figuratiue euen as these which are of the same sense This cuppe is the new Testament in my bloud For we may not so farre aduance the Sacrament that we abase the death of Christ which is the only Sacrifice for our sinnes The sixt is the prophecy and figure of Iob which is a manifest peruerting of the scripture from the true meaning for either Iob complaineth of the cruelty of his seruantes that would euen eate his flesh in his aduersity and speaketh not of the loue that his seruantes had to be ioyned vnto his flesh as the context of that place Iob. 31. doth euidently shew or els he sheweth the complaint of his seruantes that were so occupied in hospitality that they had no leasure to eate their meat and therefore desired to eate the meare that was prouided for the stranger Or if with Chrysost. we should vnderstand their desire to be of eating of Iobs flesh yet it perreineth not to transubstantiation seing we may eate the flesh of Christ without eating of the Sacrament The seuenth conference is of prophecies taken out of Dauid and Salomon whereas neither of both speaketh of the Sacrament Dauid saith Psa. 22. Thou hast prepared a table in my sight against them who afflict me By which wordes he sheweth how bountifully God had bestowed his benifâ—â—â— vpon him both in this life and also with assurance of the 〈◊〉 to come without any special regard vnto the supper of Christ or any Sacrament that was of the same signification vnto him The saying of Salomon Pro. 9. I haue an swered in the beginning of this work where it was placed by Sander The 8. conference is another Prophecie of Dauid where he saith all that be fat vpon earth haue eaten adored Sander saith they haue adored that which they do eat but Dauid saith not so Ps. 21. but that they shal worship God the author of their food as it followeth immediatly They shall all fall down c. And whereas Sander quoteth Aug. in Ps. 98. to iustifie the adoratioÌ„ of the blessed Sacrament of the altar the footstoole wherin the fulnes of the godhead corporally dwelleth you shall vnderstaÌ„d that Augustine vtterly denieth the Lords supper to be that bodie that was crucified but a Sacrament which being spiritually vnderstood shall quicken vs. The last conference is of many prophecies figures ioyned together as he saith for breuities sake The first is of Noe being naked after he was drunk laughed to scorne of his sonne So saith Sander was Christ after he had drunke his owne bloud in his supper which he planted for him selfe in the virgins wombe hanged naked laughed to scorne not only of the Iewes but also of the Sacramentaries for so grosse a deede that he drank his owne bloud vnder the form of wine What shal I say to this monstrous blasphemie wherein he compareth that filthie drunkennes shameles nakednes of Noe to the holy mysterie and passion of Christ After this he ioyneth the cakes that Abraham set before the Angels as figures of that mystical cake which was to come in Christs supper but whereof then were the butter milk calues flesh figures O madnesse more then folly for now wheresoeuer bread corn wine vines fruits of the earth were named all were figures of the sacrament wherin yet he saith is neither bread nor wine nor substance of any earthly fruit Isaac blessed Iacob which corne wine saying to Esau what caÌ„ I do more to theeâ— Iacob prophecied of the fat bread of Aser that should giue deinties to the faithful kings of that church God promiseth as the highest reward for keping of his coÌ„mandement to blesse the loaues of his people to giue abundance of bread wine If it be lawfull for Sander on this sort to play with the holy scriptures he may proue what he list And more probably might we proue the substaÌ„ce of bread wine to remaine in the SacrameÌ„t of which the scripture speaketh so often with so great coÌ„mendation if we should reason after his maner As for the meat of the sacrifice the she we bread the priests Ioaues they were in deede figures ofy e spiritual feeding that both they we had haue of yâ— flesh of Christ. But the curse of Elies house that his posterity should come beg a morsel of bread at the successors of Sadoc it is a grosse prophanatioÌ„ of Gods word to apply it to a submission of the Priests of the Church to obteine the Sacrament And the dissembling of Dauid before Achis which came of infidelity is blasphemous to apply to our Sauiour Christe and especially with such termes as Sander vseth At his last supper he driuelâ—d like a child to their seeming that be wise in the world he changed his countenance and caried himselfe after a sort in his owne handes when holding and giuing to be eaten that whith seemed bread he doubted not to say this is my body c. For Christ carying him selfe after a sort in his owne handes Augustine is cited in Ps. 33. who being deluded with that fond translation ferebatur in manibus suis which is neither according to the Hebrue text 1. Sam. 21. which saith he plaied the mad man in their handes nor according to the vulgar Latine which saith collabebatur inter manus eorum he fell downe among their handes troubleth himself to find how Dauid as a figure of Christ should
trueth of that bodie whereof the visible sacrament was a signe token and argument and so vsed by Tertullian againste the Marcionites that likewise denyed the veritie of Christes body Wherefore in this Chapter Sander prooueth nothing lesse then in the title he promiseth CAP. IX That no man possibly can bee condemned for beleeuing the bodie of Christ to bee really present in the sacrament of the 〈…〉 ltar His title is of no man possibly but his demonstration is a simple poore man persuaded chanceably so by his teachers vpon coulour of Christes almightie power and will pretended in promising that he will giue his fleshe and wordes in saying this is my body As for them that are simplie deceaued they stand or fal to God I will neither iudge of their condemnation nor absolution But such as obstinately defende that error contrarie to their owne conscience as a great number of the Papistes which pretende faith and seeke nothing else but the ouerthrowe of faith and the glorie of God for as much as that error employeth a deniall of the trueth of Christes humanitie and consequentlie the trueth of the resurrection of our bodies which must be made like vnto the glorious bodie of Christ and inferreth manifest Idolatrie in worshipping that for GOD which is a meere creature I see not howe they can escape eternall damnation As for their defence which Sander maketh is friuolous First of the almightie power of God which is to doe whatsoeuer he will and is agreable to his glorie and not whatsoeuer we will imagine He can not therfore make his body to be in many places at once or to bee without dimension of quantitie or to bee inuisible and intangible because hee hath determined of his will to the contrarie in fiue hundreth places of scripture which testifie of the trueth of his humanitie like vnto his bretheren in all poyntes without sinne Neither doeth it derogate from his omnipotencie that hee can not doe contrarie to his will which were against his owne glorie It is no infirmitie in God that he cannot lye that hee cannot sinne that he cannot denie himselfe nor doe contrarie to his will glory but an argument of his power wisedome and goodnesse And whereas Sander saith that Christ hath determined his will in saying The bread which I wil giue is my flesh which I will giue for the life of the world I answere hee hath determined no such will of giuing his flesh in the Sacrament by these wordes but of giuing his flesh to suffer death for the redemption of the worlde which is the bread whereof he speaketh so often in that Chapiter to be eaten spiritually by faith not onely in the supper but in baptisme without both the sacraments by faith onely which was eaten of all the faithfull before the incarnation of Christ without the eating of which breade of life no mortall creature can bee partaker of eternall life Further where Sander saith that Christ saide This is my bodie and gaue his twelue disciples twelue fragments or peeces whereby he shewed that hee made the substance of his body present vnder the formes of bread in diuers places c I answere he declared no will of multiplying his bodie in diuers places at one time by such words or fact For seeing he had so often before testified the truth of his humanity in somuch that he termed himselfe vsually the sonne of man and afterward offered his body to be touched and handled for triall of the truth of his resurrection these wordes were not sufficient to teach his disciples that his natural bodie could at one time be visible and inuisible tangible and intangible in locall situation and not in locall situation to be whole in one place and whole in manie places to haue quantitie actually of length bredth and thickenes to haue no quantitie actually of length breadth thicknes these contradictions I say being against nature reasoÌ„ sense his former doctrine and the scriptures touching the trueth of his naturall bodie and his argument taken of the senses after his resuâ—rection coulde not bee perswaded with onely saying This is my bodie for as much as they had hearde him saye manie thinges in like phrase where no like vnderstanding could be imagined and the scripture speaking of the sacraments vseth ordinarily to call them by the names of these things whereof they are sacramentes Wherefore there is no doubt but the disciples vnderstood these words figuratiuely sacramentally and spiritually And concerning the fragments and peeces whereof Sander speaketh he is a shamed to call them fragments or peeces of bread as Cyrillus doth of whom he borowed the phrase lest he should acknowledge breade to be any part of the Sacrament But what declaration can he make of the will of Christ concerning transubstantiation of the breade into his bodie which euen the schoolemen affirme cannot be prooued out of the scriptures And seeing Sander in his fond Dialogisme induceth Christ saying that one of his works cannot be contrarie to another seeing his ascension abiding in heauen and comming from thence to iudgement are contrarie to this imagined presence and those articles are plainely and manifestly set forth to be beleeued howe can these onely foure wordes This is my bodie which may haue another interpretation agreeable to all the sayings and workes of God make such a declaration of the will of Christ as thereby the trueth of his humanitie remaining after it was assumed of the deitie and the resurrection of our bodies depending thereupon the ascension abyding of Christ in heauen and his comming from thence to iudgement although in words they be not denyed yet are and must be brought in doubt question and vncerteintie The other false bragges of this interpretation vniuersally receiued and alwayes taught and beleeued I omitte with his shameles slaunders of Luthers life and death wherof the one hath beene sufficiently and many times confuted the other is so well knowen and to so manie wise and godly with whom he liued and among whom he dyed that next vnto the autoritie of the scriptures no one thing more discouereth the falshood of the Papists then their impudeÌ„t slanders and lyes maliciously deuised against the true professors of the Gospel The seuenth Booke To the Preface SAnder hauing finished the sixt booke supposed to haue ended his labour but then came forth the B. of Salisburies replie vnto Doctor Hardings booke wherevpon he was moued to answere that article which concerned the reall presence But because the words of both their bookes were too large to bee inserted in this his volume hee hath chosen the pyth of either as hee affirmeth with such fidelitie as Master Iewell should finde no fault with him For my part I was likewise purposed to haue omitted the answere of this appendix partly because Master Iewels defense of the Apologie being set foorth after this booke of Sander the chiefe matters are therein by Master Iewel himselfe wayed and
Sander S. Augustine spake these wordes to the faithlesse Iewes of Capernaum and not to Catholikes Fulke If Iewes become faithfull what differ they from Catholikes why should they haue another maner of eating Christ then other Catholikes Sander S. Augustine confesseth vs to receiue Christ by mouth also Hominem Iesum Christum c. We doe receiue with a faithfull heart and mouth the man Iesus Christ giuing his flesh vnto vs to be eaten and his bloud to be drunke although it may seeme more horrible to eate mans flesh then to kil it and to drinke mans bloud then to shedde it Therefore his meaning is not to remoue vtterly the naturall office of the body as Master Iewel most impudently saith Fulk He remoueth not the natural office of the body from eating the Sacrament but from eating the natural body of Christ. And most horrible is the impudence of Master Sander which dissembleth that S. Augustine in the place by him cited speaketh of figuratiue sayings contra aduers. leg proph lib. 2. Cap. 9. Immediatly before the words by him rehearsed comparing our eating of Christes fleshe with Christ beeing one flesh with his Church and immediatly after the wordes aforesaied concluding that figuratiue sayinges must not bee contemned Sicut duos c. Euen as wee doe knowe Christ and his Church to be two in one flesh without any obscenity against the will of these men Euen as we receiue with faithfull hart and mouth the mediator of God and man the man Iesus Christ c. Atque in omnibus And in all the holy scriptures if any thing which is spoken or done figuratiuely bee expounded according to the rule of sound faith of any matters or wordes which are conteined in the holy scriptures let not that exposition bee taken contemptuously Sander Said he not for the honour of so great a Sacrament it pleased the holy ghost that our Lordes body should enter into the mouth of a Christian before other meates and yet is the office of the body remoued and that vtterly remoued Fulke Said he not before it was a figuratiue speach to eate the flesh of Christ and to drinke his bloud and is it then a great merueile if the Sacrament be called by the name of the thing whereof it is a Sacrament For the question is not in that Ep. 118. Whether the bodye of Christ should be preferred before other things but whether the SacrameÌ„t shuld be receiued fasting or after meat The rest of your chat concerning the councell of 8. Cardinals compared with the conference Wittenberg I passe ouer as conteining no argument touching the matters in question CAP. XVI Sander Whether Christes body dwell really in our 〈◊〉 by his na 〈…〉 itie Iewell Foure speciall meanes there be by euery of which Christes body dwelleth in our bodies not by imagination but really substantially naturally fleshly and in deede Sander You had ben better to haue subscribed foure times than to haue made an assertion so vaine as this Fulke The assertion is of the phrase or manner o speaking against which you cauilâ— most vainely Iewell Christes body by his natiuity whereby hee embraceth vs dwelleth in our bodies really substantially c. Sander If you had said by his incarnation he dwelleth naturaly in vs or we in him that saying might haue a true sense but to say that his body dwelleth in our bodies not onely naturally but also really c. it seemeth to me very hard Fulke His natiuity importeth his incarnation And what meane you by naturally but in the trueth and real substance of his body after a naturall manner Sander Christ tooke not the common general substance of all mankind but onely the whole particular nature of man Fulke Sander fighteth against his owne shadowe for heere is no man that saith against him and so through the whole Chapiter Wheras Master Iewel defendeth the phrase of speaking Christes body dwelleth really c. in our bodies which in som sense is true Sander answereth it is not true in euery sense And he dwelleth not onely by his birth wheras Master Iewel affirmeth three other waies by which Christ may be said so to dwell in vs. Sander One thing I must put you in mind of You defend that Christes naturall body may not be in many places at once but you say now that his body by his natiuity dwelleth really c. in our bodies which dwel in mani places therfore you are against your own doctrin Fulke So long as there be no greater contrarietie in Master Iewels doctrine it is safe inough This is miserable sophistry more worthy to be hissed at among boys â—hen to be answered of learned men I thinke there is no cobler in Cambridge or Oxforde but he could winde himselfe out of this fallacia To dwell in all men by participation of common nature is one thing and one whole bodie to be whole in tenne thousand places is another thing CAP. XVII Sander Whether Christes bodie dwell in our bodies by faith really or no. Fulke The question should be whether this manner of speach in some sense may not be iustified Sander Master Iewels phrase defendeth Ioan of Kents heresie Fulke If he had saide the virgine Mary conceiued Christ by faith in her heart more happily then carnally in her wombe In affirming the one he had not denied the other and yet he had said nothing but the trueth Did not whole Christ dwell in the godly by faith before his incarnation Did they not eate and drinke the bodie bloud of Christ by faith before his bodie was conceiued in the virgins wombe If these sayings be true the other phrase according to this sense may be defended CAP. XVIII Sander The contradiction of M. Iewel concerning Christ really dwelling in vs by faith and not really dwelling in vs by faith Fulke If the worde really may be taken in diuerse senses what contradiction is there when he saith Christ dwelleth in vs really by faith the word really is made opposite to imaginatiuely figuredly or phantastically and signifieth Christ in deede is communicated vnto vs by the effectes of his incarnation death passion resurrection c. Where he saith Christ is not really and fleshly placed in our hearts by faith the word really is opposite to faith which is a substance of things to be hoped foâ— which are not actually present signifieth that the naturall substance of Christs flesh lyeth not locally in the substance of our heartes According to these two significations what contradiction is there but that you are disposed to cauil CAP. XIX Sander Whether Christ dwelleth really in our bodies by baptisme or no. Fulke This saying may be iustified in the affirmatiue as wel as that he dwelleth really in our bodies by the Sacrament of his supper The diuerse vnderstanding of the word really maketh al the controuersie in this matter M. Iewel taketh it in one sense M. Sander in another Not ignorantly mistaking but wilfully maliciously
incarnation because his soule was illuminated with the visioÌ„ of God to whose nature it was ioyned in one person and where cleare vision is there is no faith saith Sander Not considering that Christ did voluntarily empty him selfe of all such pretogatiues of his godheade as might hinder him to haue experience of all our infirmities except sinne And therfore S. Luke testifieth that Iesus incresed in wisedom and stature and fauour with God men But where such cleare vision is as Sand. imagineth there is no increase of wisdome gods gifts And concerning faith read the 22. Psal. which is a prophecie of Christ professing his constant faith in so much that he was therefore derided of the wicked which saide he trusted in God let him deliuer him c. Yea the Apostle to the Hebrewes proueth the humanitie of Christ by this Psal. 16. where the prophet speaketh in the person of Christ I wil put my trust in him that is in God yet Sander saith he neuer had faith but more then faith As though a greater a more perfect faith were not faith Iewel Likewise he saith we are ioyned vnto Christ by the regeneration of one nature and againe wee are ioyned to Christ by the nature of one baptisme hereof he coÌ„cludeth therefore are we naturally ioyned to him Sand. S. Hilarie hath not the terme naturally of our coniunction vnto Christ by baptisme which terme D. Harding hath found to appertaine to the sacrament Fulke A simple quarel to make such outcries of the terme naturally when Hilarie hath termes in all reasonable mens iudgements equiualent concluding that all Christians are one not onely by wil but also by nature Because they are cloathed with one Christ by the nature of one baptisme And where I pray you hath either Harding or you found that Christs body is in yâ— sacrament naturally according to M. Iewels challenge wil you neuer leaue this beggerly sophistrie Harding hath found this terme to appertaine to the sacrament ergo he hath answered M. Iewels challenge Iewel Thus it appeareth by S. Hilarie we may haue Christ naturally within vs by three other sundrie meanes and therfore not onely as M. Harding holdeth by receiuing of the sacrameÌ„t Like as Christ is naturally corporally and carnally in vs by faith by regeneration and by baptisme euen so and none otherwise hee is in vs by the sacrament of his bodie Sand. It is not confessed that Christ is in vs naturally c. Fulke But it is prooued that by nature wee are one with him But that Christ shoulde be corporally in our bodies Hilarie saith neither of faith baptisme nor of the supper Sand. You distinguish regeneration from baptisme as though baptisme were not the sacrament that did regenerate Fulke He that distinguisheth the cause from the effect as you make it or the signe from the thing signified as Hilarie meaneth deserueth no reproofe in wisemens iudgement Sand. If Christ be none otherwise in vs by the sacrament of his body then by faith or baptisme why do you make it a seuerall way from the other before named Fulke Because all these 4. seuerall wayes may notwithstanding agree in one spirituall manner of coniunction which hath no neede of your Popish reall presence Sand. The vnitie of Christes birth sufficeth not to proue that Christ is one with vs for that vnitie of nature might be thought to pertaine no more to the good then to the euill Fulke There is farther required the vertue of Christs spirite to make that naturall vnitie effectuall to giue vs eternal life this vniting vertue is testified by the sacrament Sand. S. Hilarie doth vs to vnderstande that in the sacrament we take the word made flesh so verily take it as the word was verily made flesh Fulk He expoundeth himself saying we take it verily vnder a mysterie vnder a sacrament which mysterie is not the forme breade and wine for that is an open and sensible thing Iewell That wee verily and vndoubtedly receiue Christs bodie in the sacrament it is neither denied nor in question Sand. You saide before that Christ in his supper added an outward sacrament to the spirituall eating named in S. Iohn which sacrament you said was commonly called a figure againe you said the bread is a figure this is confuse and contrarie doctrine Fulke This is wretched wrangling An outward sacrament which is a figure added to spirituall eating taketh not away spirituall eating but helpeth our faith in spirituall eating Sand. You confessed before that the sacrament is receiued with the mouâ—â— now you confesse that Christs bodie is receiued in the sacrament therefore Christs bodie is receiued with the mouth Fulke Your minor shoulde be the sacrament is Christs bodie which in your sense is not yet confessed otherwise your syllogisme is as good as this Baptisme is receiued on the outside of the bodie the holy ghost is receiued in baptisme therfore the holyghost is receiued on the outside of the bodie Sand. The aduerbe verily in this place doth signifie naturally really and substantially For as the worde is made flesh really so we take really the word being flesh in our Lords meate The worde was not made flesh onely by our faith but in trueth of his substance Therefore we take the word being flesh not by our faith onely but in trueth of his substance Fulk The aduerbe verily in this place signifieth truly according to the thing but not that according to the manner of the thing in al points wee take the flesh of Christ in the Lordes meate as the same was incarnate in the Virgins wombe but as Hilarie himselfe saith afterwarde Verè sub mysterio We receiue the flesh of his bodie truly vnder a mysterie which excludeth naturally or a natural manner of receiuing We eate Christ as truely as he was made man borne of the Virgin Mary but not in the same manner we eate him not sensibly visibly palpablie in length bredth and thicknesse as hee was made fleshe but vnder a mysterie or sacrament of his flesh which is communicated vnto vs after a spirituall manner And where you say the worde was not made flesh onely by our faith therefore we take his flesh not by faith onely Neither is the antecedent true nor the conclusion right For Christ was not made flesh onely by our faith nor by our faith at all For our faith was no meane of his incarnation Where vpon I might as rightly conclude The word was not made flesh by our faith at all therefore we take not the worde being made flesh by faith at all This argument is as good vpon the aduerbe verily vsed by S. Hilarie as that which you make Iewel It is the bread of the heart hunger thou within thirst thou within Sand. As Christ by taking real flesh is much the better breade of the heart hungred within so it is extreme madnesse to thinke that Christes bodie giuen vnder the forme of breade is therefore lesse hungred
true but with Cyril in these speaches it is nothing but true as he expoundeth himselfe Sander That which you saide of Saint Augustine Corporaliter non vmbraliter sed verè solidè I could not finde it vpon the 67. Psalm Fulke Then you sought it verie negligently for there it is written vpon the 16. verse of that Psalme in these words In ipso quippe inhabitat omnis plâ—nitudo diuinitatis non vmbraliter tanquam in templo a rege Salomone facto sed corporaliter id est solidè atque veraciter For in him dwelleth all the fulnesse of the diuinitie not shadowedly as in the temple made by king Salomon but corporally that is to say soundly and truely This exposition of the worde corporally pleased you not and therefore you coulde not finde it for if you had red ouer little more then halfe the discourse vpon the Psalm you must needs haue found it Sander Saith not Cyrill that the mysticall blessing maketh him to dwell corporally in vs Fulke He saith the vertue of the mysticall blessing when it is wrought in vs maketh him to dwell also corporally in vs. Iewel Saint Paul saith The heathens are become concorporall and partakers of the promise in Iesu Christ. Sander The word corporall signifieth no more but that the Iewes and Gentils are of one fellowship but the meanes of making them one remaine notwithstanding to be declared Fulke They are declared by S. Paul to be In Christ by the Gospell Iewell By the wordes corporally naturally a full perfect spirituall coniunction is meant excluding all manner of fantasies Sander Is not that coniunction which is by faith syncere loue wherof Cyrill saith we are not onely ioyned thereby but quoque also corporally a full perfect spirituall coniunction Fulke It is not full perfect by faith and loue except we be spiritually fed with the bodie blod of Christ. Sander If corporally be nothing else to say but truly without imagination How construe you these words of S. Paul All the fulnes of the Godhead dwelleth corporally in Christ Fulke I construe them as S. Augustine doth in Psa. 67. before said which place you list not to find And I pray you do you coÌ„strue corporally so that you vnderstand the godhead to be a bodie as in your next argument a coniugatis Sander How can you auoid the yoke the dependance the mutual respect that is betweene bodie bodily if bodily be truely then corpus with M. Iewel is latine for trueth Fulke The yoke is auoided when the aduerb signifieth only a similitude vnto that which is meant by the Nowne as spiritualiter enforceth not the presence of a spirite but after the similitude or maner of a spirite So angelicè viuere ventoâ—èiactare regaliter epulari To liue like an Angel To boast vainly like the winde To feast like a king c. As for corpus although it be not Latine for trueth yet to signifie trueth sometime it is not harde to finde in the scripture S. Paul saith The Iewish feastes are vmbra futurorum corpus autem Christi the shadowe of things to come but the bodie is of Christ what is the sense of bodie here but trueth As for Sanders feare least Christes naturall bodie might so be transformed into a trueth of faith or charitie or bones without fleshe or skinne without flesh or bones is vaine and foolish yea spiteful and malicious for if bodie and bodily be somtimes taken for trueth and truely according to the circumstance of the place it will not followe that those wordes should always be so taken where the text openly reclaimeth Iewel Otherwise there must needs follow this great inconuenience that our bodie must be in like maner cor porally naturally and fleshly in Christs bodie For Hilarius saith We also are naturally in him And Cyrillus We are corporally in Christ. Sander It is most true during the time of the coniunction Fulke The time of the coniunction is perpetual for Hilarie saith We are inseparably vnited in him lib. 〈◊〉 Teach your Papistes that the bodie of Christ is none owise in their mouth bodie then they are in the body of Christ you may whistle for your Popish real presence Iewel That we be thus in Christ requireth not any corporall being Sander That were a fine being M. Iewel that Christs bodie should be in vs corporally yet the being shoulde not be corporall Fulke This is a fine wit M. Sander being demanded of an horsmill to answere of a milhorse M. Iewell would knowe whether any corporall being is required that we I say we should be in Christ corporally You answere of Christes being in vs because you cannot auoide the absurditie of our beeing in Christe corporally after your corporall and carnall vnderstanding Iewell It requireth not any locall being Sander It is a locall being in respect that the substance of Christ occupieth the same place vnder the forme of bread which the substance of bread did occupie before Fulke That is a fine place for a man of perfect stature But why answere you of Christes being in the Sacrament when M. Iewel speaketh of our being in Christ corporally I perceiue your infirmitie you cannot heare on that side Iewel Christ fitting in heauen is here in vs not by a naturall but by a spirituall meane of being Sander The being of Christ in vs by his spirite is also natural concerning the nature of his godhed which is euery where Fulke Still you take chalke for cheese Wee enquire of the beeing of his humanitie whether it may be naturally sitting in heauen and here with vs. Iewell Saint Augustine sayth After that Christ is ascended he is in vs by his spirite And S. Basil and againe S. Augustine saith the like in diuerse places And Christ spake in S. Paul c. Sander Shall one trueth alwayes displace another with you These be sowters arguments Christ is God therefore he is not man he is in heauen ergo he is not in earth c. Fulke Saint Augustine by his ascension and presence by his spirite concludeth the absence of his humanitie from the earth Ascendit in Coelum non est hîc he hath ascended into heauen and he is not here In Ioan. Tr. 50. This is no sowters argument except Saint Augustine be a sowter in fine Master Sanders deintie iudgement Iewell This coniunction is spirituall therefore needeth not neither the circumstance of place nor corporall presence Sander The coniunction is spirituall but the maner of working it is brought to passe by the corporall substance of Christ. Fulke The corporal substance needeth not to come vnto vs that a spirituall coniunction may be made betweene Christ and vs the spirite of God is the onely necessarie meane to make a spirituall coniunction Iewel The coniunction that is betweene Christ vs neither doth mingle persons nor vnite substances but it doeth knit our affects togither and ioyne our willes saith S. Cyprian Sander S. Cyprian
and the same breade and wine must againe signifie the flesh and bloud of Christ although wee say that bread and wine in the sacrament are a seale and confirmation of that doctrine which Christe teacheth in this Chapter concerning the eating and drinking of his very true and naturall flesh and bloud which hath power to seede vnto eternall life them that eat and drinke it spiritually as there is none other way of eating and drinking thereof but by faith through the almightie working of Gods holy spirite The fourth Booke The preface of the fourth Book declareth that he purposeth in the same to shew that the words of the institution of the supper are proper and not figuratiue and so haue beene taken aboue 1500. And that they are proper he wili prooue by circumstances of the supper by conference of scriptures out of the olde and newe Testament by the commandement giuen to the Apostles to continue the sacrament vntil the second comming of Christ. Last of all he craueth pardon if he chaunce to say somewhat that was touched before affirming that his purporse is not so to doe although by affinitie of the argument desire to haue the thing remembred or by his owne forgetfulnesse he may be caused to fall into that default CAP. I. That no reason ought to be hearde why the wordes of Christes supper should nowe be expounded vnproperly or figâ—ratiuely And that the Sacramentarics can neuer be sure thereof Christ saith he in his last supper was both a testator and a lawe maker a testator in giuing his bodie and 〈…〉 oude and a lawemaker in commanding his Apostels 〈…〉 d their successours to continue the making of this 〈…〉 acrament This testament and law was soone after writ 〈…〉 n and published At which time and euer since the Church hath taken these wordes This is my bodie not 〈…〉 guratiuely but properly This last saying is vtterly 〈…〉 alse neither can it bee prooued by Ambrose Chryso 〈…〉 tome Augustine Theodoret whom hee nameth or any before or after their time for 600 yeares that euer the visible Sacrament was adored as the very bodie of Christ. If he haue any thing to shewe we shall haue it hereafter But it is a follie he saith vpon allegation of a thing so farre beyonde the memorie of man as the primitiue Church is to leaue the custome of the present Church which Christ no lesse redeemed gouerneth and loueth then he did the faithfull of the first sixe hundreth yeares I answere shortly that is not the Church of Christ but of antichrist which of late yeares hath taught the worshiping of the sacrament as God and man And whereas Sander replieth that then we shall haue no quietnes or end of controuersies if heretikes may appeale to the primitiue Church as the Trinitaries in Poolande and the Circumciders in Lithuania for these appeale to the primitiue Church and denie writings of Fathers and scriptures as the Protestant I answere the Protestants receiue all the canonicall scriptures by which all heresie may be condemned the autoritie or practise of the primitiue Church they alledge but as a witnesse of trueth which is sufficient prooued out of the worde of God Whereas he saith there was but one vniuersall chaunge to bee looked for in religion which was to be made by Christ I affirme the trueth of Christs religion to be vnchangeable but there was an vniuersall chaunge to be looked for from Christes religion to Antichrist which saint Paul calleth an Apostasie saint Iohn in the Reuelation the cuppe of fornication whereof all nations should drinke c. Yet was not this chaunge so vniuersal but that the seruants of God though in small number and credit with the world were preserued out of that generall apostasie and called out of Babylon as wee see it nowe come to passe by the preaching of the eternall Gospel then also foreshewed Apocal. 14. 17. 18. c. Another reason why we shoulde giue none eare to them that say the words are figuratiue is for that then wee shoulde doubt of our former faith and in doubting become men that lacke faith And why should you not onely doubt but refuse a false opinion beleeued contrarie to the worde of God But wee must tell Sander whether hee that gaue eare first to Berengarius and Zwinglius may giue eare to an other that shoulde say the Apostels had no authoritie to write holie Scriptures No forsooth for hee that gaue eare to Berengarius and Zwinglius did heare them because they brought the authoritie of scriptures which is the onely certaine rule of truth against which no question or doubt may be mooued As for the opinion of carnall presence if it had beene as generally receiued before Berengarius as Sander falsely affirmeth yet it was lawfull to bring it to the triall of holy Scriptures as we doe all the articles of our faith which are true not so much because they are generally receiued as for that they are manifestly approued by the authoritie of the holy scriptures But Sander will yet enter farther into the bowels of the cause before he heare what reasons caÌ„ be brought against the popish faith he saith the Sacramentaries cannot possiblie haue any grounde of their doctrine that the wordes of Christ in the supper are figuratiue either in respect of the worde written or the faith of all Christians or the glorie of God or the loue of Christ toward vs or the profite of his Church Yes verilie all these fiue respects moue vs to take the wordes of Christ at his supper to be figuratiue And First the word written by saint Luke and saint Paul This cuppe is the newe Testament in my bloude which wordes being manifestly figuratiue haue the same sense that the other rehearsed by Saint Matthewe and Saint Marke This is my bloude and that these wordes haue This is my bodie which are vsed by all fower Therefore by the written worde they are all figuratiue and signifie the deliuerie of a Sacrament or seale of the newe couenant established in the death and bloudshedding of the sonne of God Secondly the faith of all Christians for sixe hundred yeares and more after Christe hath beene sufficiently prooued to haue vnderstoode the wordes figuratiuely for a figure signe token pledge of the bodie and bloude of Christe and not for the verie substance contained in formes of breade and wine Insomuch that the verie glosse vppon the Canon Lawe De cons. dist 2. Cap. Hoc est hath these wordes Coeleste Sacramentum quod verè representat Christi carnem dicitur corpus Christi sed impropriè vnde dicitur suo modo sed non in veritate sed significante mysterio vt sit sensus vocatur corpus Christi id est significat The heauenly Sacrament which truely representeth the fleshe of Christ is called the bodie of Christ but improperly Whereof it is saide to bee after a peculyar manner but not in trueth of the thing but in