Whiche thing he muste doe not only by preferring the holie scriptures before the wrytinges of whatsoeuer men but also by expoâ—…ding the same according to the greatest authoritie that may be founde in that kinde The greatest authoritie among meÌ„ must nedes be in the whole Catholike Churche of Christe the piller and establishment of truthe whose consent in the interpretation of Gods worde because wee can not knowe by the handwryting of euerie particular member for knowledge is not in all persons we therefore muste not so muche seke after the bookes as after the workes and practise of all faythfull nations to knowe by what meanes they expounded Christes Gospell For as the holie Ghoste instructed alwayes theyr hartes wryting his lawes in them so by theyr conformable deedes we lerne what he inspired to theyr hartes As therefore it is most necessarie to conferre one part of holy scripture with an other for the right vnderstanding of both places euen so it behoueth to ioyne with that conference the vse and custome of the people of God To make this matter the playner by an example the Apostles are willeâ—… to teache all nations baptizing them in the name of the Father and of the Sonne and of the holy Ghost Now shall this precept be vnderstanded For some thinke that teaching before baptisme is so necessarie that no creature ought to be baptised whiche is not first taught Others thinke both necessarie but yet teaching to belong firste to suche as are able to be taught and baptizing firste to suche as are able to be baptized and not yet readie to be taught And because infautes may be baptized before they can be taught they thynke that Christe meant to haue teaching goe before baptisme in men of discretion and baptisme before teaching in children whose parents aske baptisme for them Whiche later vnderstanding is proued to be more agreable to the meaning of Christe not by the order of his wordes but by the vse and consent of all nations whiche are the spouse of Christe For in euerie age and countrie of Christendome children are brought to be baptized by theyr frindes and the Bishops or Priestes of those countries haue alwayes baptized them So that we haue two great and necessarie poyntes expounded in the precept of baptisme by the custome of the Churche The one is that children maie be christened before they are taught theyr beleefe the other that suche children oulie maie be Christened whose parents or frindes aske baptisme for them But if any Iew or Gentil doe liue among vs who wil not haue his child Christened the Apostles by that fame 〈◊〉 of Christ haue no authoritie to baptize suche a childe Whiche thinge is proued because the Church of God hath no suche custome The same strength whiche the practise of Christian men is nowe sene to haue in baptisme is also founde to be no lesse in other Sacraments For likewise al faithful countries haue asked the Sacrament of consirmation for their baptized children and all Bishops haue geuen it oynting and confirming them in the name of the 〈◊〉 with 〈◊〉 〈◊〉 thereby declaring how the holy Ghoste is geuen to the late baptized by the imposition of handes of the Apostles 〈◊〉 all faithfull 〈◊〉 〈◊〉 adored the body and blood of Christ vnder the formes of bread and wine after consecration They haue desyred that holy sacrifice to be made and offered for them all Priestes Bishops and Primates haue said masse and allowed that deuotion of the layemen Wherby it is proued that those wordes of Christ This ys mie bodye and This ys my bloode are to be taken properly and not figuratiuely in so muche as the holy Ghost by the vse of all the people of God hath expounded the whole meanyâ—…ge of Christe Therfore whosoeuer teacheth a figuratiue vnderstanding of those words he goethe syrst from the autoritie of the gospell where yt ys 〈◊〉 sayed This is my body Next he 〈◊〉 from the 〈◊〉 of the whole Churche whiche so earnestly beleued these wordes and thâ—…effecte of them that she adored the body of Christe present vnder the forme of breade and acknowledged yt to be offered to God vnbloodely for the obteyuinge of the sruites of Christes death Thirdlie he must nedes 〈◊〉 concluded singular and prowd who had rather leane to his owne iudgement or to the iudgement of a fewe lyke him self then to trust either God or his whole Churche And wheras certayne men are wont to saye that the holy Fathers and faythfull people of the first six hundred yeres after Christ did vnderstande the wordes of his supper otherwise It is Good Reader to to palpable and to muche assected a blindnesse not to ponder and wâ—…igh howe vnsensibly that is spoken All men of neuer so meane witte iudge thinges vncertayne by those that are most certayne not contrariwise leauinge that whiche they euidently knowe and measuringe yt by a rule cleane obscure or throwghly withowt the coÌ„passe of their reache Christ in that dreadfull night wherin he was betrayed 〈◊〉 nowe 〈◊〉 the mysterie of owr redemption after breade taken and blessing 〈◊〉 and gaue and sayd This ys my body Hereof S. Mathew S. Marke S. Luke and S. 〈◊〉 beare wytnesse Neither may auie man dowt therof who loketh for saluation by 〈◊〉 Agayne whosoeuer is of lawfull age and hath but the vse oâ—… his eyes and eares can tell that in the Catholike Churche all men 〈◊〉 the real body of Christ vnder the 〈◊〉 of that bread which was blessed by the Prieste These two principals no man aliue may deny 〈◊〉 no man is able to deny that 〈◊〉 three hundred and fiftie 〈◊〉 paste it was decreed by 4. 70. Bishops in the great Councell of 〈◊〉 kept at 〈◊〉 that the body and blood of Christ are trulie contayned vnder the 〈◊〉 of bread and wine the substance of bread and wine being changed into the body and blood of Christ by the power of God The same thing is in effect tawght in the Councells kept afterward at 〈◊〉 at Constance at 〈◊〉 at Trent Fowrthly before those Councells 〈◊〉 was condemned by three other Councells and by the preachers and lerned men of that age wherein he 〈◊〉 and therfore he 〈◊〉 the same 〈◊〉 which now 〈◊〉 mayntayned in England No poynte of these 〈◊〉 〈◊〉 nor may be 〈◊〉 denied Wee haue then the wordes of the gospell plaine the worshipping and adoration of the Christians plaine the authoritie of diuers generall Councells exceding plaine These all be thinges so knowen and certayne that our aduersaries cannot say they are not so Albeyt they say they should not be so Well they yet graunt we haue the wordes of the gospell the vse of the Church these nyne hundred yeares and the authoritie of generall Councels of whom I 〈◊〉 on the other side what gospell what Church what Councels they haue First they can bring no gospell where yt is
by man Truly in Baptim there is forgeuenesse of all synnes What skilleth it whether Priests challenge this right of forgeuing synnes to be geuen them by penance or by baptim The mysterie or Sacrament is one in both But thou wilt say that in Baptim the grace oâ—… yâ— mysteries worketh What in Penance doth not the name of God work Here is the same vertue and name of a mysterie or Sacra ment geuen to Penance which is geueÌ„ to Baptim Whereby S. Ambrose taught as wel that there was a SacrameÌ„t of Penance as the Apologie graunteth one of Baptim But to stand about the proof of all the seuen Sacraments it nedeth not sith in that most notable generall Councell gathered both of Grekes and Latines at Florence all the seuen Sacramentes were according to the word of God confessed proued declared and expounded as in the ende thereof it may appere But neither S. Ambrose nor S. Augustine had the charge committed to them to rekon vp how many Sacraments there are I brought these few places out of S. Augustine and S. Ambrose to shewe as it were to the eyes of all them that will not wilfully blind them selues how these defenders crie out vpon the word of God vntill they haue with swete words wonne â—…anour amoÌ„g the miserable nomber â—…f those vnstable meâ—… that allwayes harken for newes But when they haue them fast then is the word of God cleane forgotten and in siede of it Ambrose and Augustiâ—…e are captiously and falsely alleged For the truth is they that set nought by the word of God can not long esâ—…me Ambrose and Augustine who with all their hartes embraced the word of God and expounded the same according to the auncient tradition of holy Church To what end then doth this Apologie runne Truly to sette vp an Idoll of their owne making in place of the word of God To set vp I say a fantasticall religion of their owne deuising But if they should crie to the people Come come bowe down to the Idoll that we haue deuised for you the people would not come as being feared with yâ— infamouse name of an Idoll Therefore they say come to the word of God come to the holy Scriptures come to the true gospell of Iesus Christ. well Syr you say herein exceding well we are come Teach vs the word of God the Scriptures the gospell Say on a Gods name ¶ That the supper of our Lord is the chief Sacrament of all but not acknowledged of the Apologie according to the word of God WE saye that Eucharistia the supper of the Lord is a Sacrament that is to wit an euident token of the body and blood of Christ. It is most true that the supper of our Lord is a Sacrament yea it is the chief Sacrament of all Sacraments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est enim secunduÌ„ clarissimi praeceptoris nostri sententiam SacramentoruÌ„ Sacramentum The most holy Eucharist which Dyonisius named so a litle before according to the mind of our renowmed maister is the Sacrament of Sacramentes Although Dionysius had S. Paul to his master yet he meaneth at this tyme as vpon him Maximus hath noted by other places of his worke it may well appere to be true Hierotheus an holy Father and Disciple of Christ who in his talke whiche he was wonte to haue with Dyonisius did vse to call the holy Eâ—…charist of all the Sacramentes the chief Sacrament Surely iâ—… there had bene but two Sacramentes both Hierotheus Dyonisius had abused their words For where two things only are of one degree there one may be worthier then the other but neither of the twaiue may iustly be called the chief of the others If in all there be only two Sacramentes baptisme the Eucharist how is the Eucharist the Sacrament of Sacramentes sith when one is taken away there doth remaine but one moe to which relation may be made The opinion therefore of this Apologie standing the Eucharist may be yâ— more chief Sacrament of tâ—…e twaine but not the Sacrament of moe Sacramentes But what nede we stand herevpon seing Dionysius hath at large prosecuted moe Sacramentes then baptisme and the Eucharist as it is easye to see in his workes Seing then the supper of our Lord is a Sacrament and yet not found so to be named in holy Scripture the Apologie is constrained to beleue it selfe and to teach others somewhat which is not readen in holy Scripture Againe that euery Sacrament is a signe and token it is also true but not readen in holy Scripture Thirdly the Sacrament of the altar is an euident token of yâ— body and blood of Christ. But so much is not expressed in holy Scripture Last of all the supper of our Lord is the reall body blood of Christ him selfe And that truth is very plainly very ofte very earnestly sayd taught repeted in holy Scripture Foure thinges are now verified of the supper of our Lord. It is a Sacrament it is consequently a holy signe It is an euident token of the body and blood of Christ. It is the truth and substance of the body and blood of Christ. Of the foure truthes the last only is expressed in holy scriptures because it is the ground of all the other The three first are taught by the Church not coÌ„trary to the scripture but ouer and besides it Now mark well whether these defenders lead vs to the word of God or no. In describing the supper of our Lord they put the three first verities of which neuer a one is named in the scripture And the last veritie which is expresly named in all the foure Euangelistes and in S. Paul as before I haue declared that they vtterly 〈◊〉 aâ—…d leaue out As if they shuld saie we make much aâ—… to pretend yâ— holy scriptures but we will be sure to bring any thiâ—…g soner then the holy scriptures Marke this Apologie who shal he neuer lightly saw any book writen in so many matters of diuinitie wherein so litle scripture hath bene alleged It is full of gloses but the texte it hath very seldome And why They loue not in dede the scriptures they know not the scriptures according to the mind of the holy Ghost but only make a shew of them to entangle the sunple in their snares The supper of our Lord is a sacrament a holy signe an euident token of the body and blood of Christ. hitherto they teache without scriptures It is the body and blood it selfe of Iesus Christ. Hereof speake they at this time neuer a word because it is in the Gospell which they loue not If this last truth can not stand with the first what doubt is there but the worde of God must ouercome and the doctrine of men gâ—…ue place If therefore the supper of our Lord maâ—…e both be the signe of the body and the body it selfe it is well we are throughly
â–ª because so much is signified to be geuen And seing the gift of God which might haue bene secret is now so made that the signe and token of it goeth together with the truth thereof it could geue from it selfe no other token then it hath nature of his owne The token of Christ sheweth power of forgeuing and reteyning synnes to be geuen to the Apostles Therefore that power is in deed geuen I am not ignorant that the Apologie as it denieth this Sacrament of Penance so it falsefieth the words of Christ saying that the words whose synnes ye forgeue they are forgeuen are meant whose synnes ye declare to be forgeuen but thereof we may by Gods grace dispute an other tyme. Now it is enough to shew that the word forgeuing doth not importe euidently and at the first sight a declaration of forgeuenesse but an actual forgeuenesse in deed and a signe thereof Euen as these words This is my body doe importe both a signe and work a true being of the body and not a signe without a truth Briefly it is one thing to consyder what words any other where may signifie and an other thing to consyder what they may signifie in a Sacrament For many words may signifie vnproperly in other places but the principall words of a SacrameÌ„t can not be vnproper For the nature of yâ— thing doth lyâ—…itte the interpretation of the words When Christ maketh a Sacrament he maketh a thing of a dubble nature to wit a holy thing and the signe of a holy thing But the whole is to vs knowen by the signe For the thing we see not neither in Baptisine nor in confirmation nor in the Eucharist nor in Penaunce nor in extreme vnction nor in Priesthod nor in Matrimonie The thing the truth the grace the inward operation is hid from our eyes from our eares feeling The signe thereof is sensible and apperteineth to the eyes and eares Now to say that a plaine signe is not made outwardly it is as much to say as a plaine grace or truth is not made inwardly Againe if it be not a plaine signe it is dark and obscure it is doubtfull and in controuersie Wherefore it will be inferred that it rather confoundeth our vnderstanding then teacheth it Which being so it is no visible signe of inuisible grace For surely be the inward grace what so euer it pleaseth God it shal be yet one certayn being nature substance condition and state it hath whereof no man is certainly warned if yâ— words yâ— warne vs of it be not plaine And therefore we haue found a Sacrament according to yâ— Sacramentaries opinioÌ„ without a holy signe a truth without a figure a certayn grace without a certayn foorme a great mysterie without belefe or knowlege thereof A notable institutioÌ„ of a supper iâ—… meÌ„ knew or might know what it were a thing to be made daily to be frequented oft to be eaten and dronken but what it is no man is able to proue it plainely To this point our new â—…es would bring vs. That they couet to bring you into this blindnes cleane coÌ„trary to the word of God I wonder not they do their ministerie they worke their masters inspiration they practise the deâ—…ils deuises Antichrist must denie all the mysteries veryties of Christ how could that come to passe if no maÌ„ went before to bring them in doubt Sodenly to preuaâ—…le that belongeth only to God by peece meale and by litle and litle to creepe in that is the worke of Satan They are faithfull seruantes to their Lord. And as loÌ„g as they serue him I blame them not but I exhort them to leaue his seruice for he is but an euill paimaster in th â–ª end Mary that other so diligently follow them that they so carefully striue to maintaine the same doctrine that they by so long experience do not vnderstand whence it commeth and whereto it hasteneth that is the greater grief ¶ which argument is more agreable to the word of God it is a token of the body made by Christ and therefore not the body or els therefore it is the true body of Christ. THe common argument of all the Sacramentaries against the blessed Sacrament of the altar is thus formed The supper of our Lord is the Sacrament the signe the figure the pledge the token the remembrance of Christes body therefore it is not his body in dede This argument is so good or rather so bad that if I should dispute for my life on the contrary side I would bring the same to proue the contrary truth I wold say the supper of our Lord is the Sacrament of Christes body the signe the figure yâ— pledge the token the remembrance thereof instituted by Christ therefore it is in dede the body of Christ. Now let vs goe to the word of God to trie whiche argument is better First it is to be noted that although before the incarnation of Christ signes were in part emptie and voide of the truth which they siâ—…nified yet now the signes of the new Testament which Christ himself hath instituted conteyn the truth which they signi fie because truthe is made by Jesus Christ. And S. Augustiue sayth the Sacraments of the new Testament gene saluation Again not with standing yâ— Christ left to his Church only seuen Sacramentes which it should vse according as the nature of eueryone or the profite of men doth require yet Christ him selfe made a greate number moe not leauing ordinarie aâ—…toritie to vs to do the same but those which him self made in his own dispensa tioÌ„ of â—…esh which he left to his Church to be made be all of one nature His incarnation fasting baptisâ—… miracles transfiguration passion resurrection ascension were marue louse greate Sacraments For besides the truth which was wrought in them they also be tokened an other thing either fulfilled in the olde â—…igures and Prophecies or to be followed of his members which should conform them selues to the dedes of Christ their heade But because we now speake of such Sacraments as are made chieâ—…ly by words of which kind those are which yâ— Church practiseth I will shew only a fewe such places which doe witnes a â—…hing to haue bene done whiles a word signifying so much was spoken And all my examples shall proue that looke what is out wardly sayd the same is inuisibly wrought at the same 〈◊〉 So that the word is an vndoubted token of the thing don and made thereby For my part I say the Angell Gabriel made the sigâ—…e token that Christ should be conceaued of the virgin Marye Saying Concipies in vtero Thou shalt conceaue in thy wombe And the holy virgin signified her consent therevnto saying Fiat mihi secundum verbum tuum Be it done to me according to thy word Therefore Christ in deed was conceaued and tooke flesh of the virgin Marie at the very same tyme.
Epiphanius Who so beleueth not the saying to be true as him self spake it is fallen from grace and saluation Cyrillus Hierosolymitatus Seing Christ him self affirmeth so and sayth of the bread This is my body Who hereafter may be so bolde as to doubte S. Ambrosius Our Lord Iesus him self geueth witnes vnto vs that we take his body and blood Ought we any thing to doubte of his fidelitie and witnesbearing S. Chrysostome Because our Lord sayd This is my body let vs be intangled with no doubtfulnes but let vs beleue and see it with the eyes of vnderstanding Eusebins Emissenns Let all doubtfulnes of infidelitie depart for so much as the author of the gift him self also is witnes of the truth S. Cyrillus of Alexandria Doubt not whether it be true sith Christ sayth manifestly This is my body But rather take y◠word of our Sauiour in faith for seing he is y◠truth he lieth not And againe Let vs take great aduantage by the synnes of other men Geuing stedfast faith vnto the mysteries Let vs neuer in so high matters either thinke or speake that word Quomodo How S. Gregorius Nazianzenus Eate the body and drink the blood without confusion or doubte if at the least thou arte desirouse of life Neither do thou withdraw faith from the sayings which concerne the flesh The same thing S. Hilary Leo Isychius Theophylact Paschasius and diuerse others haue spoken requiring vs not to doubte of the truth of this mysterie and that specially because Christes words make full persuasion and take away al occasion of doubting But if they be figuratiue it is not so for then one may vnderstand this kinde of figure an other that kinde One may thinke it to be a Metaphore An other that it is Synechdoche The third that it is Metonymia The fourth that it is altogether an Allegorie or parable and without all ground of Historie Others doubt not to expound This is my body as if it were sayd in this with this or vnder this or about this my body is Yea from that day wherein the proper and natural sense of those words was denied I thinke neuer any words haue bene more vncertayne and more doubted of then This is my body Yet the Fathers were so farre from this vncertaintie that they counted him an infidell and ◅allen from grace and saluation who so did not beleue them euen as Christ spake them To wit euen so as they sound at the first sight If the truth of Christes body be the reall substance thereof they that intreating of the Eucharist affirme y◠truth of his flesh must nedes meane that his substance is really present in that Sacrament whereof they speake S. Hilarius speaking of the holy mysteries sayth There is left no place of doubting of the truth of flesh and blood Yet surely if the substance of flesh and blood were not present not only some place but the chief place of doubting were left S. Ambrosius It is the true flesh of Christ which we take Doubt ye nothing at all sayeth Leo concerning the truth of Christes body By like he spake to Catholikes for doubtlesse the Sacramentaries doubt so vehemently thereof that they beleue the truth of Christes body to be only at the right hand of his Father Isychius He receaueth by ignorance who knoweth not this to be the body and blood according to the truth Damascenus The bread and wine is not the figure of Christes body and blood God forbid But it is the self deified body of our Lorde The like assertion Theophylact Euthymius and diuerse other Fathers haue They that name the supper of Christ a figure a Sacrament or a remembrance do not therby exclude the true substāce of Christes flesh but they meane to shew that it is present vnder the signe of an other thing after a mysticall and secret maner S. Cyprian The diuine substance hath vnspeakably infused it self in the visible Sacrament S. Hilarius We take in dede the flesh of his body vnder a mysterie Lo the flesh the substance of God is present in truth but vnder a signe Ty◅illus Hierosolymitanus Vnder the figure of bread the body is geuen to thee Who now knowing the Sacrament to consist of two parts wil wonder that sometyme it is named of the one and sometyme of the other S. Augustine The body and blood of Christ shall then be life to euery man if that thing which is visibly receaued in the Sacrament be in the truth it self eaten spiritually B◅holde there is a thing in the Sacrament and so really it is there that it is visibly receaued Therefore it is not a spirituall thing only for no such matter is visibly receaued but it is there and thence it must be eaten spiritually and in y◠truth it self That is to say it must not only be taken into the mouth but into the hart also then it shal be life vnto the receauer This thing so receaued in the Sa cramēt must nedes be the body of Christ vnder y◠forme of bread for nothing els is to be eaten spiritually It were to rediouse to allege all that S. Augustine hath writen in this behalf but his other words being conferred with these wil make it plaine that whensoeuer he nameth it a figure he meaneth the truth hidden vnder a figure which is more shortly named a mysticall figure He that allegeth cause why the flesh and blood of Christ is not seen in the mysteries presupposeth albeit an vnuisible yet a most reall presence thereof S. Ambrose sayth it is not seen in his owne forme Vt nullus horror cruoris sit precium tamen operetur redemptionis To th' end there may be no lothsome abhorring of raw blood and yet that the price of our redemption may work So that by his iudgement the truth of blood is present to worke in vs the effect of Christes death and yet the foorm of blood is not seen because we should not abhorre to drink it Theophylact Although it seme bread to vs it is chaunged by vnspeakable operation Because we are weake and abhorre to eat rawe flesh specially the flesh of a man and therefore it semeth bread but in dede it is flesh If these words can be glosed with a figure then I know not what shall escape the hands of these figure makers They that acknowledge a change of the substāce of bread into Christes body must nedes meane a real presence of that body whereinto the change is made When Iustinus Martyr denyeth vs to take the things consecrated as common bread and drinke shewing also that we haue learned them to be not only sanctified in qualitie but to be the flesh and blood of Christ which is an other substance he doth vs to vnderstand that he meaneth them not to be after consecration the substance of common
consecrantur The words are pronounced by the Priests mouth And the things set foorth are consecrated by the vertue and grace of God This sayeth he is my body With this word the things which are set foorth are consecrated Who seeth not here the visible Sacrament and the thing or inâ—…isible grace of the Sacrament The Sacrament is the due pronouncing of the words ouer bread oâ—… wine As for example taking bread I say in Christes person This is my body The words naturally haue their knowen signification as other wordes of other things haue Which who so heaâ—…eth spoken or perceaueth to be spoken can tell what they meane and signifie Neither can it be denied but they betoken the being or substance of Christes body That natural betokening of theirs alone without the matter of bread and wine present should not be a Sacrament that is to say an euident signe and token of a holy thing But when those words are spoken ouer bread by a Priest as Christ appointed them to be spoken then by his institution they are a Sacrament to wit an euident token of a holy thing Now as God and Christ can not lye so they do not institute a false signe and token If the token be true and it be the token of Christes body present that thing which it betokeneth by the institution of Christ must nedes be not only true but also present if it be so betokened ¶ What signe must chiefly be respected in the Sacrament of Christes supper And what a Sacrament is IAm not ignorant that in the Sacrament of the altar diuerse kindes of signes tokens are founde some be tokens of the making and consecrating the Eucharist others of it being now consecrated and made vntill the outward signes be consumed a signification also of the Church of Christ is gathered out 〈◊〉 it now made and consecrated Yea the very eating is again a signe of a maruelous banket in the life to come The first signe of all is the signe of consecrating our Lords sup per and it is the words duely spoken by a Priest ouer bread and 〈◊〉 which both betoken the making of Christes body blood and make it in dede The signe of the Eucharist now made is the forme of bread and wine But this later signe presupposeth the first signe and token For except it had bene sayd ouer the bread and wine This is my body and this is my blood the formes of bread and wine could not betoken the reall body and blood of Christ vnder them For not wheresoeuer we see such formes we doe there beleue the body and blood to be except we thinke the words of consecration to haue bene spoken ouer them We now speake of that first signe and token which both signifieth and maketh the Sacrament Wherein Christ would that to be wrought inuisibly whiche the words do signifie to our cares and whicâ—… the doing sheweth to our eyes A man is able to institute a token of the truth but not always able to make present the truth of the token As when he leaueth a ring in token of him himselâ—…e not being able to leaue his owne substance in the same ring or vnder the forme of it But Christ as he is both God and man so he leaneth both an outward token according to his huâ—…ane nature and worketh an inward truth of the same token according to his diuine allnughtynes The outward token is called the Sacrament the truth thereof is called the thing of the Sacrament Christ intending to shewe to the people that his Father allways heareth him sayeth Father I thanke the because thou hast heard me These words betoken a thanksull hart Wheresore if in â—…ede the hart be thankfull they are a Sacrament or holy signe because they betoken a most holy sacrifice of thankigeuing But if in dede the hart geue no thanks they are a false token therefore please not God who is truth and loueth nothing but truth Upon this ground of holy scriptures and of lerned Fathers the definition of a Sacrament is agreâ—…d â—…pon by all diuinâ—…s taken specially on t of S. Augustine as 〈◊〉 doth 〈◊〉 in these words Sacramentum est 〈◊〉 gratiae visiâ—…ilis forma A Sacrament is the visible forme of 〈◊〉 grace whereby 〈◊〉 may perceaue a Sacrament to 〈◊〉 oâ—… two parts the one is ap prehended by faith whiles the other is outwardly shewed to the senses If we see one baptized in the name of the Trinitie we say a Christen man was made to day How proue we that because yâ— Sacrament which we saw telleth vs what was wrought inwardly Therefore seing Christ hath willâ—…d vs to say at his holy table ouer bread and 〈◊〉 This is my body and this is my blood there is no doubt but the very naming of body and blood soleÌ„nly commaunded is the commaâ—…udement to make a holy signe which is asmuch to say as to make a Sacrament Whereof it foloweth that the same thing is inuisibly wrought which is outwardly signified Otherwise a Sacrament may be false it may be of one part alone it may lacke the operation of the holy Ghost And to be short it may be made voide and of none 〈◊〉 The token and signe sayeth when bread is present Hoc est corpus meum This is my body The proâ—…ne Hoc This and the verb est is betoken a thing present The thing spoken of is the body of Christ. If this whereof I speake it be not made my body here presently I signifie and betoken a false thing No false signification can be a Sacrament because rather it is an execration or cursing wherein au vntruth is betokened from which God abhorreth The Apologie confeâ—…eth the supper of our Lord to be a Sacrament and whereas euery SacrameÌ„t 〈◊〉 of words and things of which twaine the words are the more plaine token of the holy thing which is made seing the words of Christes supper are This is my body This is my blood of necessitie there must be a truth of that thing which these words doe signifie And for asmuche as they signifie the presence of Christes body his body must nedes be present where they doe signifie it to be present I will exemplifie it in an other Sacrament also Christ at his last supper hauing sayd This is my body which is geuen for you sayd to his Apostles Hoc facite in meam commemorationem Doe and make this thing for the remembrance of me In these words Christ betokened somewhat surely that they shoâ—…ld make and doe the thing he spake of I aske now whether he gaue in deed power to the Apostles to make and doe that thing for the remembrance of him or no If in deed he gaue them no power the signification of his words was false and the tokeÌ„ which they make to our eares vntrue On th' otherside if in deed by that precept Priests
haue power to make that thing whereof Christ spake then the token was true and the outward signification of the words agreeth with the inward effect and working of them For which cause we say that Christ in those words instituted a Sacrament of holy orders For he gaue vnto his Apostles at that tyme by those words the order of Priesthod The holy signe of this Sacrament is the pronouncing of these words Hoc facite in meam commemorationem Make and doe this thing for the remembrance of me The inuisible grace wrought therein is the power which the Apostles toke to make the body of Christ. Euen so As sone as these words This is my body and this is my blood are duely spoken straight the body and blood is made present If indeed it be not present here is no Sacrament at all Note well what I say here is no true signe at all but an hipocriticall and fonde Imagination of a thing the truth whereof is not so as the word soundeth and therefore the sigâ—…e is false Neither will it helpe any thing at all if one say that Christ spake figuratiuely For a figuratiue speache can not be an euideÌ„t token of any thing except it be such a figure as through the custome of speache hath now obteined some easy and knowen 〈◊〉 among all men that vse the same language as when by the name of a cuppe we meane the drinke in it or by the keyes of the Kingdome of heauen we meane authoritie to bring men to Christ and God or by opening the mouth we meane speaking which kind of speache though it be called figuratiue for some respect yet in dede it is all one with proper speach because vse and custome maketh euery speach propre Otherwise a very figuratiue speach signifieth no certain thing vntill it be plainly vnderstanded And consequently no figuratiue speach can be a Sacrament or a holy signe of an other thing For a signe is euer plaine euident and able to instruct as being according to the iudgemeÌ„t of S. Augustine the thing which besides the shew it maketh to our senses causeth an other thing to come to our knowledge But a figure not made common by vse is obscure darke vncertaine as all ridles be vntill they are opened So that if Christ saying This is my body had meant this doth signifie my body and in dede is not so truly no Sacrament had bene made as I will shew hereafter because no euident token had bene geuen of any thing It can not be called an euident token when I may more truly veryfie the contradictorie then that which is spoken For if the Sacramentaries teach wel it is a truer token to say This is not my body then to say This is my body But this is my body caÌ„ neuer signifie to me by any figure of â—…hetorike this is not my body For doubtlesse as long as I am not driuen to thinke this is not my body or to thinke of an other thing as of trees stones water bread wine or any like thing which is cleane diuerse in nature from Christes body which to do after the name of body once heard out of Christes mouth is allmost impossible so long it may still be a signe to me that it is Christes body And seing it can neuer come to passe that I hearing Christ say This is my body can exclude the thought of his body from my vnderstanding will I or nill I This will be to me either a falshod or it will be the Sacrament or signe of his body If it be so then seing the Sacrament and holy signe must nedes be true the body must likewise be truly present for so the token doth report If when I heare Christ say This is my body I must stand musing and diuising how is may be taken vnproperly and signifie a certayn betokening without a true being surely because all ignorant men studie they neuer so long are able to conclude no such thing for that no such example cometh to their minde and they are not exercised in scriptures as diuines be thereby it will folow that Christes words shall signifie one thing to one man and an other to an other To some learned men after some conference they may signifie by the waye of coniecture the betokening of his body To others who coniecture that Christ pointed to his own person when he sayd so they will sound otherwise But to the simple and ignorant who can not so put matters together they will signifie allways the reall presence of his body Uerily the twelue Apâ—…tles were very simple ignorant and as the scriptures call them 〈◊〉 without lerning neither was their mind opened to vnderstand the scriptures at yâ— tyme. And yet I dare say they knew what they did receaue wherefore they toke the words of Christ literally as they sounded to them Now seing these words This is my body signified the body of Christ it will insewe that seing Christ maketh allways a true signe to them it was the truth of Christes body Marye to Ihon Caluine who is more deeply lerned and who studieth ful sore to make and proue Christ a lyer it may well be they will sounde otherwise O Lord to what case are these signes and Sacramentes brought if according to some menne they shall sound one way and to others an other way And yet the truth of them standeth chiefly wholy dependeth vpon the signe which they make As though all other men being able to make their last willes with wordes plaine enough thou Lord alone haddest neither vtterance nor witte nor mind nor remembrance to make a token of thy inuisible work And yet the Apologie sayth that the Eucharist is an euideÌ„t token of the body and blood If the token be euident all men do quicklie vnderstand it why then striue we vpon an euident matter Call wemen children to ask of them what token yâ— words of Christ make I warrant you they will not say that is doth stand to betoken nor body for figure of body That kind of tokens is not very euident to them But in deed the token of Christes body is euident by his own words and therefore the truth which he doth betoken to be present is really present for as his token is most euident so is it most true Christ after his resurrection gaue power to his Apostles to forgeue and retaine synnes This thing was the institution of the Sacrament of Peuance Let vs there see the Sacrament or holy signe of this giâ—…t whose synnes ye forgeue sayeth he they are foregeuen them And whose ye retaine they are reteyned 〈◊〉 in those words a signe of remission of synnes be instituted suâ—…ely when that signe is made by a Priest duâ—…ly absoluing the peniteÌ„t his synnes are in deed remitted For loke how much the words doe signifie to men of common vnderstanding so much is geuen by them How proue I that
substance And it is so truly made and the Lamb so truly prosenâ—… that he is offered not in hart alone but euen outwardly of the Priests not by shedding of blood as vpon the crosse but vnblodely as it becommeth the cleane oblation of the new Testament whereof Malachie did prophecie That sacrifice which Priests offer can not be but present for they offer with their hands moâ—…thes and other externall members of their body After that the sacrifice is made the faithfull people who stand by doe partake with the altar which could not be except a perma neâ—…t substance were made by consecration The Lamb is vpon the table He is offered there by yâ— Priests It foloweth in the Councell We take truly the precious body and blood We take it and truly take it That is to say in deed really and bodily For the truth of Christes body and blood is not an imaginarie or fained truth it is not a thing conceaued only as a man might conceaue in his mind men flying in the aier it is not only beleued or hoped but he in naturall existence and among external things hath as true a body and blood as any creature hath a substance of his owne The true taking of the which precious body and blood is the taking of it in suche a truth of subsâ—…ce as it self hath And because it is true in yâ— thing it selfe the taking of it is in the thing it self The taking of that which sâ—…andeth before vs on the table is by instrument of our bodyes therefore it is deliuered according to the same external truth by the corporall ministerie of yâ— Priests So that all is truly and externally done by the iudgement of this auncient councell Wel we truly taking them beleue them to be the tokens of our redemption or as some bookes read of our resurrection For as our redemption was by the â—…ame body and the same blood really wrought vpon the crosse so hauing them selues present vpon yâ— holy table and truly taking them we take the sure witnesses and euident tokens of our redemption But if the things which stand vpon the holy table were in substance bread and wine how could they be the tokens of our redemption Did bread and wine redeme vs Or did they rise from death for vs It is the body and blood of Christ which redemed vs and which arose from death and the self same body and blood are now made present to vs offered vnbloodely for vs to shew in fact and dede our redemption already wrought by them and to distribute the fruits of yâ— Crosse by none other thing so much as by the same body and blood that redemed vs. For least we should assigne any part of our saluation to any other creature besydes to the only body and blood of Christ he made the selfsame body both the price wherewith he redemed vs and the token and dispensour of the redemption It was proued before that if these things be the tokens of our redemption instituted by the expresse words of Christ then they are the things them selues which they betoken because they are mysticall tokens of the new Testament But they are here not as redeming vs new and therefore as tokens of yâ— old redemption that no man should thinke Christ to die again or should doubt as S. Chrysostom hath noted of his death already past or of any maner prices of our redemptioÌ„ to be payed then one or that it hath any other token left thereof in the holy mysteries besydes it selfe For it was so worthy a truth and raâ—…som payed for vs vpon the Crosse which was able to be painted worthely or set foorth to the remembrances of the faithfull by none other image then such wherein yâ— truth might be set foorth after an other sort more mystical concerning the manner But no lesse true then the thing which died was concerning the substance Who so is faithfull and humble is now able to vnderstaÌ„d how the shew of bread and wine standeth with the truth of body and blood present on the holy table How the vnbloody sacrifice is made of the Priests whiles by pronouncing the words of God they turne the substance of bread and wine in to the substance of Christes body and blood how we both truly take the precious body and blood of Christ coÌ„cerning the substance of them vnder the formes of bread and wine And yet beleue them to be tokens instituted of Christ of our redemptioÌ„ betokening the price paid by making present the body and blood which payed it Was not this a worthy place for the Apologie to allege But I warrant you it alleged the weakest part therof leauing out the situatioÌ„ of the Lamb of God on the holy table The vnbloody sacrifice made of Priests the true taking and receauing of the pre cious body and blood Only bread and wine which are named to shew the formes within the which the body and blood are them they name as a great matter to further this new broched heresie But he is a faithfull trier and examiner of auncient Fathers who faithfully citeth the whole place neither adding nor diminishing which honest dealing we may not looke for at these defenders hands ¶ That the Catholiks haue the table of Egles and the Sacramentaries haue the table of Iaies ANd as Chrisostome writeth wel we say that the body of Christ is the carcas and we must be the Egles that we may know that we ought to flye highe if we will come to the body of Christ. For this is the table of Egles not of Iayes It is a weake stake that these meÌ„ wold not take hold of being now plunging for life vnder the water S. Chrysostome so plainly expoundeth his owne meaning immediatly where he speaketh of the carcas and of the Egles that I can not sufficiently wonder at the impudeÌ„cie of him who allegeth this place For the alleger wold haue the wordes taken as though the body of Christ were not vpon the altar But we only shold by faith ascend into heauen whereas S. Chrysostome speaketh of going in to heauen by good life also and not by faith only His words are these The body of our Lord is through death become the carcase for vnlesse he had fallen we had not risen Christ vseth the name of Egles to declare that it behoueth him who shall approchevnto his body to seeke for high things and not to medle with the earth nor to be draweÌ„ down or crepe vnto earthly matters which are a low but to flee allways vp to higher matters And to behold the sonne of righteousnes and to haue the eye and the mind quick of sight for this is the table of Egles and not of Iaies Hetherto S. Chrysostome Who first sheweth why the body of Christ is called the carcase Not because it is without life but because it once hath died for
geuen before vnder Moyses For who can doubt but manna dyd in his owne substaÌ„ce farre passe bakers bread and wine of the grape Is this the end of this long disputation of so many differences put betwene Moyses God the Father and Christ betwene manna Christes incarnatioÌ„ his supper betwene eating by body alone by faith alone by bodie faith together Is this al to haue by yâ— gift of Christ only a token of him selfe in bread and wine how is then the bread which is eaten able to make vs liue for euer if the eating it by faith only at Christes supper make vs lyue for euer and yet we had it by faith before of the fathers geuing then Christe geneth him selfe by none other meane sauing bread and wine then his father had done and doth he in vain trow ye distinct his own gift from his fathers so many waies is it then all one to eate of Christ alone and to eate Christ and of Christ Uerily if concerning our taking of it the thing were throughly one sauing bread and wine he wold not make so many differences But if Christes gift concerning our partaking differ front his fathers gift in tyme in maner in degree why should it be so but that Christ geueth for a greater ioyning of vs to him â–ª yâ— same in truth of nature whiche his father in faith and spirite gaue before as the necessarie preparation to the sonnes gifte His father is only spirite and truth and therefore geueth Christe really to the worlde to be fed of spiritually by vs. But the sonne is fleshe for the worde is made flesh and so geueth really to vs the gifte of that flesh whiche he toke not for his own sake but for ours to th ende we might really eate the spirite of God which is in it Neither let it be strange to you yâ— Christ semeth to geue more to vs then his father for he geueth more both for vs vppon the Crosâ—… and to vs in his supper then his father doth outwardly geâ—… but yet all his gifts come srom his father because his father gaue his only begotten sonne to vs in the truth of our fleshe to th end he should geue the same flâ—…she in his owne person both for vs to vs that by such an excellenâ—… meane we might 〈◊〉 the nerer ioyned to God him self Although the conference of the words of the Ghospel do proue sufficiently that which I haue sayd yet I wil shew also that S. Chrisostom toke this chapiter in the same sense that I haue done First he noteth the diuersitie of persons in that Christ sayd se non patâ—…em dare him selfe to geue and not his Father Secondly the distinct places of the chapiter where Christ speaketh in the one of eating his Godhead by faith in the other of eating his body Primum de diuinitate c. de corpore circa fineÌ„ inquit Panis quem ego dabo c. Christ speaketh firâ—…t oâ—… his Godhead of his body he sayth toward the end the bread which I will geue is my flesh Thirdly S. Chrysostom noteth that the word panis bread signifieth either the doctrine of Christ and saluatioÌ„ and faith in him or els his body By which words who seeth not yâ— he distincteth eating by faith alone from eating yâ— body it self The body therefore is it self eaten otherwyse then by fa th Fourthly he sayth vpon these words my flesh is verily meat that Christ sayd so to th end they should not thinke him to speake in parables And yet by flesh to meaue the signe of his flesh or by eating to meane beâ—…uing is to speake in parables Last of all he sayth it is brought to passe by the meat which he hath geuen vs that we should not only by loue but also in dede it selfe be turned into yâ— flesh of his And again Christ mingleth him selâ—…e with vs not by faith only but he maketh vs his booy in it self But if we 〈◊〉 Christ by faith only loue surely we should be reformed to him by none other meane theÌ„ by faith loue But now we are turned from our corruptible nature and are made able to liue for euer not only by the gift of faith and charitie but euen by that we receaue Christes flesh in dede it selâ—…e in his owne substance truthe and nature All these things did S. Chrysostom gather out of Christes words I nede not to shew in many lines that Theophilact and Euthymius folow that same order in expounding S. Ihon which S. Chrysostom before had vsed For I think no man who knoweth their trade of wryting doubteth of it The former saith vpoÌ„ these words The bread whiche I wil geue is my flesh that Christ manifestly in that place speaketh of the Sacramentall communion of his body and that yâ— bread which is eaten of vs in yâ— mysteries is not only a certein resembling of our Lords flesh sed ipsa caro Domini but the flesh of our Lod it selfe Euthymius likewyse agreeth that Christ is bread two ways according to his diuine and humane nature Non autem dixit quem do sed quem dabo He sayd not which I doe geue but which I will geue For he minded to geue it in his last supper Now as Christ is bread two ways so is he eaten two ways As God he is eaten by faith alone as man geuing his flesh to vs at hiâ—… last supper he is eaten not only by faith but in very dede The later way of eating the Sacramentaries take away ¶ The like precept made to men oâ—…lawful age for caring Chrisâ—…es flesh as was made generally for 〈◊〉 sheweth his 〈◊〉 to be as really present iâ—… his 〈◊〉 as 〈◊〉 is in 〈◊〉 WHen Christ had promised to geue his flesh to be eaten and the Iewes had asked how he was able to doe it Christ answered Except yâ—… eate the flesh of the Sonne of man and drinke his blood ye shall not haue life in you he that eateth my flesh and drinketh my blood hath life euerlasting and I will reise him in the last day These words first were spoken to men of lawfull age as it appereth by the circumstance who are bound to receaue the blessed Sacrament of Christes supper if no lawfull impediment stop them to th end they may nourish and maitein the life which they toke in baptism and increase it to a higher degree of vnitie with Christ him selfe But baptism by our aduersaries confession may and ought to be geuen to infants and yet it could not doe them any good if it conteined not in it self the strength to regenerate them in Christ seing they are not able for their parts to beleue actually Mary if baptism really make them a new creature saue them as S. Paule speaketh the nourishment which we receaue in yâ— SacrameÌ„t of â—… altar being now of perfect vnderstaÌ„ding must nedes be also reall For as â—…regorius of
was healed Her body also touched his manhod and her body was likewise cured Seing then it is writen This is my body and all men beleued it once as well as the other articles of our faith Seing that beâ—…eif is so honorable vnto God so mete for Christes coming and loue toward vs and so profitable vnto vs that the contrarie assertion shall lack the like holy Scriptures and the like belefe of the Church the like honour of God the like loue of Christ and the like profite of our soules There can be no reason alleged hereafter why we should oâ—…ce geue audieÌ„ce to him that pretendeth to proue the body of Christ not to be really present vnder the formes of bread and wine For what thing possibly can excede these causes before alleged Moreouer all â—…igures were inuented partly for lack of proper words partly for the pleasantnes of speaking Christ surely lacked not words to shew that he gaue bread for a signe of his body if in dede he had done so For sith Zuinglius and Caluin had words to signifie their opinion in this matter it could not be but that Christ was able to haue spoken that which they speake If then he spake not figuratiuely for necessity our new brethern must proue that he spake figuratiuely for his only pleasure but how can they know that S. Augustine biddeth vs nolesse beware that we take not a propre speache for a figuratiue then that we take not a figuratiue speache for a proper The rule to know the one from the other is this Vt quicquid in sermone diuino c. that what soeuer in the woord of God can be properly referred neither to the honestie of manners nor to yâ— truthe of faith thou maist know to be figuratiue Yf nowe these wordes of Christ this is my body and this is my blood may be referred to the truthe of faith in so muche as all men haue beleued the body of Christ to be geuen in the Sacrament of the altar not diminishing thereby their faith in any other article by S. Augustins iugdement these wordes be not siguratiue For certeinlie they be not only nothing against the honestie of maners as good men vnderstand Christes presence vnder the form of bread but rather the strong belefe of them maketh al men more honest in life whiles they come with great feare to so dreadfull mysteries therefore it followeth yâ— they be not of necessitie figuratiue of necessitie I say because there is no repugnance in saith or good maners why they may not be proper whiche notwithstanding a man for his pleasure might vse his wordes in a figuratiue sorte when he neded not â–ª but who so affirmeth so muche beside that he breaketh S. Augustins rule he casteth himselfe in greate daunger of prouing yâ— whiche hangeth of an other mans pleasure What argument haue our new brethern to proue that it pleased Christ at this tyme to speake vnproperlie what ground in the word of God can their opinion haue how can they be sure that they erre not in their indgement when we reade that God is angry or sory or that Iohn Baptist is Elias or that the rocke is Christ we say they are siguratiue speaches because they can not be proper Anger falleth not in God nor sorrow the rocke for that reason is not Christ in person and nature because it is a rocke for by nature they are seueral thinges and suche as do not stand together the like might haue bene thought in this Sacrament if Christ had sayd this bread is my body and this wine is my blood but he foresaw greate cause why he wold not say so For he wold by his worde so make his body and blood of bread and wine that when the substance of his body and blood should be present the substances of bread and wine should not remain of this we are sure because besyde the faith of the whole Churche the proper signification of the words inforceth so much as now it shal be declared ¶ That as all other so the words of Christes supper ought to be taken properly vutill the contrarie doth euidently appeare WHat meaning words ought to haue we iudge most directly by the proper signification and common vse of them For if the contrary do not appeare al words must be taken in that meaning aâ—…d sense which the vsual custom of speaking and writing hath geuen them Otherwise all things are confounded and the profite which cometh of words is lost Neither any man shall know what an other meaneth neither how to make his own bargaine or last will and Testament Certè peruersissimum est sayth Tertullian vt carnem nominantes animam intelligamus animam significantes carnem interpretemur Omnia periclitabuntur aliter accipi quà msunt amittere quod sunt dum aliter accipiuntur si aliter quà m sunt cognoninantur Fides nominum salus est proprietatum Truly it is a most ouerthwart thing that naming the â—…esh we should vnderstand the soule and signifying the soule we should expound it the flesh all things shall be in danger to be otherwise taken then they are and whiles they are otherwise takeÌ„ to loose that they are if they be named otherwise then they are The faithfull naming of things preserueth their proprieties By these words of this auncient Doctour we may iudge how foule a thing it is that hearing the body of Christ named we should without any reasonable cause expound it the figure of his body And hearing the blood of Christ named we should expound it the signe of his blood As well when he is named the Sonne of God we may expound it the image of the Sonne of God And so we open a gate to all heresie we take away all certeintie of speache and make the holy Scriptures subiect to euery mans filthy lust pleasure We must therefore kepe euery word in his own nature and in his knowen signification except it be manifest vnto vs that the speaker meante otherwise Doth not naturall reason teach vs so much Sayth not Marcellus the same being taught only by coÌ„mon wisedom and iudgement Non aliter a significatione verborum recedi oportet quà m cum manifestuÌ„ est aliud sensisse testatorem We must not otherwise depart from the significatioÌ„ of the words but when it is manifest yâ— the testatour thought an other thing In which rule if we rest all the world well knoweth that when Christ said This is my body and This is my blood the words both by theire propre signisication and by the present vse of all speakers and writers do importe the reall presence of Christes true body and blood For neither the pronoun This pointeth to a thing absent neither the verb is can be said of that which presently hath no true being neither the noun body vseth to be verisied of a shadow figure or token of a body neither when Christ sayeth
wherein the honour may rest for the honour that wee geue to the body and blood of Christ which was taken of the virgine is according to the doctrine of S. Augustine geuen to his holy person who is the naturall Sonne of God and one substance with his Father true God and true man Thus wee saue the truth of the olde Propheâ—…ies the faith of our forefathers the proprietie of Christes wordes in his supper the honour of his Church the glory of his name who gaue no occasion of idolatry neither in worde nor in dede ¶ The adoration of Christes body in the Sacrament is proued out of the new Testament S. Paule speaking of Sacramtal eating saith he that eateth and drinketh vnworthely eateth and drinketh damnation to him self not discerning our Lords body that is to say not putting a difference betwene it and other meates For S. Hierome S. Augustiue Sedulius and Primasius expound those words in that meaning The difference which is to be made betwene the meate of Christes supper and other meates consisteth in two points in one that the receauer of Christes Sacrament must prepare him self before hand to be apt to receaue the grace of God in which point Baptisme penance holy orders and other Sacraments agree with the supper of Christe For we may not come being of lawfull age to any of those or such like holy mysteries without due disposing our selues to repentance for our synnes and to amendment of our life The second point of the difference betwene Christes supper other things is that in the Sacrament of his supper we must examine our selues euen for the respect of the substance of that meate which we receaue In baptisme we try our selues not for any honour which is due to the water but for the obteyning of the grace which is geuen in that Sacrament But in the supper a farther difference is to be made What is that The very substance which is taken is to be honoured and adored That is it which S. Chrysoâ—…ome sayth Non considerans vt oportet magnitudinem propositorum non reputans muneris magnitudinem He eateth vnworthely sayeth S. Chrysostome Who considereth not as it behoueth the greatnes of the things set foorth not weighing diligeÌ„tly the greatnes of the gift He speaketh not of the effect which cometh by the Sacrament but of the substance of the things set foorth What are they but such as appeare Bread and wine and yet in dede be Christ him self There fore it foloweth in S. Chrysostome If thou doest lern diligently qui sit propositus who is set before thee thou nedest to accompt nothing els Behold the person and substance set foorth is to be considered only Nullius alterius indigebis ratione Thou shalt nede make no accompt of any thing els For out of that substaÌ„ce which standeth before thee cometh the grace and all other effects of worthy eating as if he sayd prouyde to receaue worthely the person set foorth to thee vnder the formes of bread and thou mayest be secure So that the differeÌ„ce properly belonging to Christes supper is to make a difference of this substance from al other substances That is the difference whereof S. Ambrose saith He that will receaue worthely this meate must iudge that he is the Lorde whose blood he drinketh in a mystery What other meaning can these wordes haue but that he must iudge him selfe to drinke not wine but blood not the blood of an earthly man but his blood who is God also and that he drinketh his blood in a mysterie to wit not in his owne forme but vnder the forme of wine for he speaketh of Sacramentall drinking of that which is taken by mouth Therefore the very substance which he drinketh must be disseuered from all other creatures Nowe I say he that is willed so to iudge of the substance of this Sacrament as the substance of him who is God ought to be iudged of he is willed to adore the substance of this Sacrament sith his substance ought to be adored who is God For as S. Chrysostom saith the very table to wit the very meate staÌ„ding vpoÌ„ the table is the strength oâ—… our soulâ—… the synewes of the mind the bond of confidence our foundation hope health light lyfe Thus to iudge oâ—… this SacrameÌ„t by adoring it with true â—…oue in it to adore God that is to adore not only in spirite figures as yâ— Iewes dyd adore but also to 〈◊〉 in spirite and truth as Christ said we should do because our SacrameÌ„ts coÌ„teme yâ— truth which they signiâ—…ied â—…ot only signifying our Sauiour as yâ— old SacrameÌ„ts did but also geuing saluatioÌ„ as S. Augusti doth witnesse And for as muche as the Sacrament of the body and blood of Christ is the Sacrifice of the new â—…aw willed by him to be made for the remâ—…brance of his death we must both in our spirite and in the truth of naturall coniunction be vâ—…ted and made one with the substance thereof and also in the truth of Christes flesh externally consâ—…crated adore God offering him that reasonable and diuine sacrifice to the end we may render and paie the worship of thanksgeuing due for our redemption in none other substaÌ„ce then in the same which redemed vs. For as it is nostrum holocaustum our sacrifice wholy burnt by death of the Crosse so is it nostra hostia pacifica our sacrifice wherewith we both geue thanks for peace made betwene God and vs and also applie to our selues the fruites of that one burnt offerinâ—… truse made vpon the Crosse which was is the propitiation for our synnes and for the synnes of the whole world This kind of adoration proper to the new testament is due to God of our behalf by the Sacrament and sacrifice of Christes body and blood And herein stanâ—…eth all that which the Apostle speaketh of worthy or vnworthy receauing if the true substance of this SacrameÌ„t be vprightly estemed and both outwardly and inwardly honoured And so doth S. Augustine expound yâ— Apostles minde as now it shal appere Ianuarius had asked what S. Augustine thought concerning holy dayes fasting dayes or such like customes of the Church which are diuersly kept in diuerse countries Among other questions it was also moued what were to be more approued whethere to receaue daily the SacrameÌ„t of the altar or els to abstein sometymes To this question S. Augustine maketh answer that neither of them both depriueth the body and blood of our Lorde of honour if eche of them striue who may honour best the moste healthfull Sacrament For as well the Centurion as Zacheus did honour our Sauiour in maner by contrary meanes the one by receauing him with ioy into his house the other by saying â–ª Lord I am not worthy that thou shouldest enter vnder my roofe And as among the Iewes
them make that thing as it is written in the Gospel I shewed at 〈◊〉 that I was signed of my Father and equall with him in power they them selues beleue that I made al creatures places times of nothing and now is it doubted how I am able to make my body present vnder the â—…orm of bread in diuerse places Yea to maintaine the better that argument against my allmighty power they say I entred not into my disciples the dores being shut But eyther preuented the shutting of them contrary to the wordes of my Gospell or came in by the window as theues do or by some hole as crepers doe yea any thing is soner beleued then my diuine strength and working Thou hypocrite seing the word of God hath it written foure tymes in the new testament This is my body how comest thou to talke with me of my 〈◊〉 in heauen as though one of my workes were contrary to the other If in dede thou haddest bene humbly perswaded that I were God thou wouldest not measure my allmightie power by thy simple wit Thou art twise condemned first for deniall of a truth and againe for denying it against my expresse word which thou pretendest to esâ—…e and yet pronouÌ„cest it false If the pore mâ—…n say he knew not so much nor saw not the falsehod of that argumeÌ„t and beginne to accuse the salse preachers who deceiuâ—…d him Christ maie well say that he was not deceaued for before those false preachers began their false doctrine he had said This is my body and this is my blood and all the world beleued and taught the râ—…all presence of Christes body blood fiften hundred yeres together What cause nowe haddest thou to beleue a new Gospell and new preachers thereof Forsoth Sir they said the Bishop of Rome had deceaued vs and we heare say he is a very euil maÌ„ therefore we thought he had deceaued vs. If in this case Christ tell him that the Bishop of Rome were yâ— successour of S. Peter and so his vicar hauing promise by him not to erre in faith and yet that he alone taught not that doctrine but that all the Bishops doctors pâ—…ers of the whole Church taught the same from the beginning and that Christ him selfe had sayâ—… the same that all the 〈◊〉 and the Apostle S. Paule had written the same that al faithful 〈◊〉 beleued the same what excuse can he haue who 〈◊〉 Christ the Apostles the Bisshops the Fathers the preachers and the whole Church to followe an vpâ—… 〈◊〉 〈◊〉 who began his doctriue so amhitiously and proudly who â—…ed so euil died so terribly that his very â—…ominable dealing with great Princes his shamfull 〈◊〉 and horrible death might make any good man wearie to think vpon him much lesse should so many haue folowed him To 〈◊〉 shor â—…wer the pore maÌ„ for him selfe â–ª what he may yet he can not denie but that both Christ said this is my body the Church taught the same and yet he beleued not this to be the body of Christe and therefore is one of them who beleue not without faith which is but one there is no saluatioÌ„ no pleasing of God no part in the kingdoÌ„ of heauen Which thing if they that be aliue will consider they maie returne againe to the Catholike Churche and so be made liuely members of that body whereof Christe is the Sauiour Herevnto is added the seuenth booke conteining a con â–ª â—…utation of the fifth article of M. Iuels Reply against D. Harding concerning the reall presence of Christes body in the supper of our Lorde The preface of the seuenth booke Iâ—…d thought to haue ended my treatise of our Lords supper with such matter as had bâ—…ne set foorth in my former six boks But when I had seen M. Iuels â—…eply against D. Harding and had 〈◊〉 not only contrarie doctrine to that which the Catholike Chruch beleueth vttered therin but also the same vttered with such enormouse misconstruing of the worde of God and with suche abusing of auncieÌ„t writers that it semed expedient to detect the falshod thereof I toke vpoÌ„ me to answere specially to that article whiche did unpugne the reall presence of Christes body â–ª whereof I had intreated And because I could neither well confute M. Iuels â—…ply without some respect had to D. Hardings answere nor conueniently put both D. Hardings and M. Iuels whole wordes in â—…ny booke which alredie was greate enough I was constrained to take such order that neither al their wordes might be at large laied foorth nor the pith of them in any part dissembled Wherein I haue so behaued my selfe that M. Iuel shall haue no 〈◊〉 cause to coÌ„plaine of me For I haue to my knowledge omitted no scripture no authoritie no argument of any force whereunto I haue not aunswered As for yâ— bookes of D. Harding of M. Iuel they being extaÌ„t in most mens handes nede not to be printed again by me How fully M. Iuel is answered the discrete Reader shall iudge when he commeth to the matter This much I will say it was more pain to staie my penne in suche abundance of stuffe as the goodâ—…es of the cause and euill dealing of M. Iuel gaue me then to 〈◊〉 at any tyme what might be 〈◊〉 answered One thing I beâ—…che the Reader to note most diligeÌ„tly that in all this treatise M. Iuel vseth none other meane so coâ—…on to proue his intent as to set one truth against an other As though Christes body could not both be in heauen visibly and in the Sacrament miraculously or as though because the Saâ—…rament is a figure it could not also contein the truth which it sigureth Or because Christ is eaten by faith his body might not be eaten also realy in the Sacrament But this thing is common to M. Iuel with other of his faction Marie to leaue on t the true nominatiue caâ—…e and to put in a false to leaue out the 〈◊〉 word which is the keie of all disputation to conueye wordes of his own which the authour neuer thought of to mispoint mis-english the testimonies of the fathers to 〈◊〉 their meaning that I can not tel whether any man hath vsed so much in so litle a treatise as in this one article of the reall â—…sence â—…e is â—…ound to haue done Neither is it vnknoweÌ„ to yâ— lerned who hath seen his booke yâ— hâ—… hath vsed the like falshod in yâ— other articles also 〈◊〉 by Gods grace the world shal see or it be long In the meane tyme iudg the rest by this which I shall set before thiâ—…e eyes And praie vn â–ª to God yâ— either M. Iuel may see his vnhonest dealing 〈◊〉 him selfe or els that his folly maie be 〈◊〉 to al men to thintent none may perish beside those who will not â—…denour by all meanes to lerne 〈◊〉 folow and to embrace the true doctrine of Christes Gospel and of the 〈◊〉 â–ª tholike Church The
the relatiue quod in latine in english whiche doth so restraine the noune corpus body vnto that only meaning wherein it is said the true body is geuen for vs that no scape may be had beside infidelitie and heresy whereof I haue spoken at large in my fourth booke the 6. chapiter the 18. circumstance If now this which is pointed vnto be the reall natural and s◅bstantial body of Christ which died for vs seing this that he pointeth vnto is meant of the Sacrament Christ meant that in this Sacramēt his body is really naturally substantially present And therefore M. Iuel must subscribe Iuel Christ was the rocke but yet not reallie Sander First these wordes were not spoken of S. Paule with the intent to make any Sacrament or anie other thing 2. Two diuerse natures are named in them which can neuer be one i◅ substāce but only in qualitie or in similitude but this is my body nameth one substance only and signifieth it alone really present 3. It was not anie one certeine rocke in number whereof S. Paule spake for the water flowed out of two rocks in two diuerse partes of the wildernes Either of which did signifie Christ and they bothe are only one rock in meaning and in the substāce figured 4. Therefore S. Pa◅le meant only by the name of the rock the spiritual rock which in substance was Christ him selfe They dranke saith he of the spirituall rock But this is my body is spoken of a real truth made present at Christes supper and shewed outwardly aparte from Christes own visible body 5. He saied not this rocke pointing to it but the rocke 6. Not is Christ but was Christ. 7. Such effectua words folowed not to shew that any real rocke was meant as these words are which is geuen for you whiche folow and expound the other wordes This is my body Iuel D. Harding must seek helpe of 16 or moe sundrie figures not knowen to the old Fathers Sander 1. You seeke one figure for all which taketh away the substance of Christes supper frome his externall table frome his hand from his word and from the Apostles bodies 2. D. Hardings figures be to defend Christes words yours to destroy thē 3. It is not true that he is constreined to seeke either sixten or sixe figures as it shal appere in due place Iuel the old Fathers thought it no heresie to expound Christes words by a figure Sander They thought it here◅ie to expound these words This is my body by a rhetorical or grāmatical figure as by Synecdoche or Metonymia or anie other which may exclude the substanciall presence of the thing figured Iuel Christ gaue his disciples as S. Augustine saith the figure of his body and blood Sander He did so 1. but he gaue such a figure of his own body which is also the substance of his body as him selfe being a figure of his Fathers substance is also the selfe same substance with his Father 2. He gaue a true and not a false signe And yet it were false if this which he pointeth to and affirmeth to be his body were not in dede his body seing the words signifie so much as I haue declared in my second booke xij chapter 3. He gaue a miraculouse not a common figure in the secōd booke xiij chapter 4. A diuine not a rethorical figure in the secōd booke xiiij chapter 5. A mystical not an artificial or natural figure in y◠fifth booke sixtenth chapter 6. He gaue at his supper a figure of the new and not of y◠old testament that is to yas a figure which hath the truth in it and not of that kind whiche only both betoken the truth absent from it which thing S. Augustine declareth most euidētly saying The old Fathers did celebrate the figure of the thing to come when as yet the true sacrifice which the faithfull know was foretolde in figures these sacrifices being as wordes that promise a thing are taken away Quid est quod datum est completiuum What is it which is geuen as accomplishing or performing the old figuratiue sacrifices which promised a true sacrifice S. Augustine answereth Corpus quod nostis quod vtinam non ad iuditium noueritis The body which ye know is the accomplishmēt of the old figures the which body I would ye might not know to your damnation And again exhibita est veritas promissa the promised truth is presently brought foorth In this body we are of this body we are partakers we know what we receaue Here S. Augustine manifestly calleth the body whiche we receaue in the Sacrament the very truth promised which accomplished the the old figures 7. He gaue a figure but he spake not a figure You bring this autoritie to proue that Christes words be expounded by a figure as though S. Augustine thought the speach to be figuratiue For so your word expounded by a sigure must import but this authoritie proueth not your intent For S. Augustine speaketh of Christes deede and not of his words 8. The names of body and blood as they are vsually taken of men doe signifie such a visible a corruptible and mortall nature as al we haue which thing S. Augustine wel knowing and of all men most depely po◅dering the same in so much that he was afeard least childern wold thinke that Christ had walked none otherwise vpon the earth then in the shape of bread for that respect he always teacheth that the body of Christ in the Sacramēt is the signe and figure of Christes visible body After suche sorte S. Paule speaketh of Christes fleshe saying Although we haue knowen Christ according to the flesh yet we know him not In which words he meaneth not that Christ now lacketh his flesh but that he now is no more visibly seen in his former mortall shape 9. Your abusing of S. Augustine in this behalfe if it come of ignorāce ye are not worthy to be a preacher as who vnderstand not your booke if it come of malice you are not worthy to be a man as who delighteth in leading soules to damnation Iuel Tertullian saith This is my body that is to say the figure of mie bodie Sander He meaneth so as I sayd before S. Augustine did meane which solution might serue all this whole article of the real presence but the truth is so wel armed that euery word you bring may be turned vppon your owne head Tertullian doth witnesse that the Marcionites brought forth a place of S. Paule where it was writen of Christes manhood accepta effigie serui non veritate the shape of a seruant being taken not the truth said the Marcionite in similitudine hominis non in homine and in the likenes of a man not a man figura inuentus homo non substantia id est non carne
The supper of our Lord SET FOORTH ACCORding to the truth of the Gospell and Catholike faith By Nicolas Saunder Doctor of Diuinitie with a confutation of such false doctrine as the Apologie of the Churche of England M. Nowels chalenge or M. Iuels Replie haue vttered touching the reall presence of Christe in the Sacrament MANHV What is this The figure Exod. 16. This is the bread which our Lord hath geuen you to eate The prophecie Prouerb 9. Come eate my bread drink that wine which Ihaue mixed for you The promise Ioan. 6. The bread which I wil geue is my flesh for the life of the world The performance Matt. 26. Luc. 22. He gaue sayiÌ„g take eate this is my body which is geueÌ„ for you The doctrine of the Apostles 1. Cor. 10. The bread which we break is the coÌ„municatiÌ„g of our Lords body The belefe of the Church Hilar. lib. 8. de Trinit Both our Lord hath professed we beleue it to be flesh in dede The custome of Heretiks Tertul. de Resur car The contrarie part reiseth vp trouble by presence of figures LOVANII Anno domini 1566. CVm Regiae Maiestatis priuilegio sub 20. mâ—…sis Augusti anni 1565. permissum esset Nicolao Saundero Anglo sacrae Theologiae Doctori vt 〈◊〉 in scriptum The supper of our Lord set forth according to the truth of the Gospel c. imprimere posset posteaquà m prodiisset liber quidaÌ„ a duersus CatholicaÌ„ fideÌ„ quâ—…m D. Nicolaus defendisset anglicè conscriptus quem etiam confutandum sumpsit renouato Priuilegio concessum est eidem Nicolao vt ei vnâ cum confutatione contrariae doctrinae suum librum typis mandare ac impunè distrahere liceat Datum Bruxellis 22. Decembris Anno Christi 1565. S. de la Torre Approbatio sex priorum librorum AVthor ipse huius voluminis Nicolaus SauÌ„der sacrae Theologiae Professor eius est apud nos fidei vt sine aliquo metu tutò posset euulgari estque praeterà à multis Anglici idiomatis sacrae Theologiae peritissimis perlectum qui illud meritò plurimum coÌ„mendarunt Cunerus Petri Pastor Sancti Petri Louanâ—… 7. August Anno. 1565. TO THE BODY AND BLOOD OF ouâ—… Sauiour Iesus Christ vnder the foormes of bread and wyne all honour praisc and thanks be geuen for â—…uer IF he that mainteneth a right good cause yet partly for feare of the deceits and suttiltie of his aduersaries partly for mistrust of his own knowledge and memoric dare not appere in iudgement without his aduocate or proâ—…tour with 〈◊〉 seing yâ— sending foorth of a booke into yâ— light of yâ— world is yâ— dangering to haue it suÌ„moned to so manie courts as it shal be brought into howses yâ— appering before so manie iudges as be readers thereof what aduocat and proctour yea rather what Doctor and Patrone am I constrayned to seek who do not only set foorth mie book to be readen of whatsoeuer English man but also write of suche a matter as being of most weight is most diligently examined in these our dayes and wherein I am sure to find as wel the Lutherans as the Zuinglians though vtterly dissagreing betwene themselues yet against me not only agreing to be seuere iudges in the reading but also to be cruel aduersaries in their iudgement Which seing it is so let noman wonder that I not mistrusting anie whit the vniuersal cause of the Catholiks but misdoubting mine own wit and the shamelesse shifts of our aduersaries haue chosen to dedicate this work to yâ— mysteri of thy glorious body and blood Lord Iesu Christ to 〈◊〉 those that now take vpon them to misiudge yâ— manifest effectuall words of thy blessing and thanksgeuing pronounced by thâ—…o in thy last supper making a figuratiue speache of a proper and whereas thy true body and blood itself worthie of all honour is through thy godhead made really present teaching not withstanding for their parte the substance of bread and wine still to remain and therefore an idol to be falsely â—…et vp and worshipped by the Catholiks to th'inteâ—…t I saie those false teachers maie either through thy grace be conuerted from thâ—…r misbelefe whereof I most humbly beseche the or els if they wil stubbâ—…nly persist in their detestable opinion maie euen presently be confounded with the maiestie of thy name whose glorie they oppâ—…gne For what can be more dishonorable to thy goodnes then if it maie be truly reported that the wisedome of god did institute his chief Sacrament in such words the which either being true and not beleued should bâ—…rden our consciences with infidelitie or being earnestly beleued and yet not conceaâ—…ed in proper speache should bring vs into manifest daâ—…nger of idolatrie sith no faithfull man beleuing this to be thy body as thou hast said it is can abâ—…teine from the singular worshipping of that singular fotestole of God Now soeuer it be with other men I adore thee my God and lord really present vnder the formes of bread and wine after cousecration dewly made Beseeching thee of pardoÌ„ for my synnes by the same propitiatorie sacrifice of thy body and blood which being made once with bloodsheding vpon the crosse causeth the fruits therof to be daily applied in that cleane and vnbloody sacrifice of the masse To this great mysterie of thy real presence I dedicate these my paines as to the most vndoubted fountain cause and supporter of them In this faith I was baptized and made a member of thy mystical body in the hope to mainteine this 〈◊〉 miâ—… parents and frinds did set me to schole in the vehement loue and affection thereof I haue written this rude and simple work And to whom should I refer the praise and thanks for it but vnto the alone Or of whom shuld I craue the protection thereof but of thee seing thou only art a meet patrone for the defence of any booke which only art alwaies present wheresoeuer and whensoeuer it shal be examined To the honour therefore of thy body and blood I offer this poore mite of my simple vnderstanding thy mercifull gift whatsoeuer it be trusting thou wilt not suffer neither the truthe of thy gospel to be long vnrestored in the desolate I le of pitifull England nor me thy poore seruant through 〈◊〉 or naughty liuing to perish euerlastinglie AMEN The Contentes of the first Booke 1. The preface to the Reader 2. Notes concerning the translation of holy scripture in this argument 3. The state of the question 4. What the supper of our lords is according to the belefe of the Catholiks 5. What it is according to the doctrine of our aduersaries 6. A speciall errour of Caluin concerning the vvords of Christes supper is confuted The preface to the Christian Reader WHo so will auoyd the danger of pride of schisme and of hearesie he hath no greater helpe therevnto in this world then to mystrust his owne iudgement and to followe the authoritie of greater wisdome
small confidence in the first six hundred yeres and therfore findeth fault with M. Iuell because he gaue vs that most large scope of all Doctors of the Church who haue wryten for the space of six hundred yeres after our Sauior Christes being here in earth and of aâ—…l Councells kept in the said continuance of tyme Whereas M. Nowel wolde haue had him tye vs streightly to the triall of the scriptures the certaine and only iudges sayeth M. Nowell in controuersies of religion Wherin he affirmeth we can saye nothing at all The holy scriptures M. Nowell are so certayne and vpryght â—…udges that if they cowld speake thei wold remoue out of their coâ—…rtes all suche 〈◊〉 tonges as saie This ys not Christes bodie This I say whiche is made at yâ— holy table of Christes supper This â–ª which after blessing and the wordes of consecration spoken is broken and deliuered This which at the handes of the Priest is taken and eaten If scriptures might be heard should he leue one hower that seing a thing so exaâ—…ly taken and pointed vnto and hearing the same with so manie circumstances all tendinge to the makinge a new mysterie of the new testament affirmed to be the body of Christ whiche is geuen for vs yet wold neither care sor the word nor the dede but stowtly 〈◊〉 that this whiche is sene and taken is not by the wordes of Christe made his owne reall bodye And yet haue we nothing at all to say in the holie scriptures Some others graunt we haue somwhat to say in this question of the reall presence but not in any other Whome I beseche to suspend their iudgement vntill they know what they saie For not if they vnderstand not how scriptures belong to vs in other questioÌ„s we doe therfore lack scriptures From the highest question of the sacrifice of the masse to the most abiect in our aduersaries reputation of indulgences and pardons the Catholike Churche neuer lacked nor shall at any tyme lack plentie of holy scriptures as yt shall appere when particular occasion serueth In the meane tyme because I am not able to bring foorth at once what may be sayed owt of holy scriptures for all the conâ—… of our age I haue begâ—…ne first with the cheif of all which is concerning the reall presence of Christes body and blood vnder the 〈◊〉 of bread and wine Beseching God I may haue grace and tyme to bring in other questions other like scriptures I haue examined yâ— wordes of Christes supper I haue noted the ciâ—…cumstances of thinges done and sayd there I haâ—… conferred the holy scriptures of one place with them that in the same matter are written in other places as well of the old as of the new testament I haue ioyned the Fathers of the first six hundred yeres to shewe they thought as the Catholikes nowe doe whom they call Papistes But what circumstaÌ„ce what confereâ—…ce of holie scripture can helpe owre aduersaries Before they can ioyne one place of scripture with an other they must haue some one clere and playne by whiche the other that is more darke and obsâ—…re maye be interpreted and expounded But what playne place can that be in the supper of Christe For if the wordes and dedes that make the supper be obscure if thâ—…y that sulfill the prophecies and promyses goinge before be darke and figuratiue where ys it possible to finde a prophecie a figure a psalme a promesse more eâ—…ident then the perfoâ—…mance therof was Doth not the death of Christ as fulfill so make playne and open all the lawe and prophetes Euen so whatsoeuer is browght apperteininge to the purpose of Christes supper muste nedes be more vncertayne and lesse euident then the supper it self which is the end and perfourmance and therfore the openinge and interpretation of all the rest Who so therfore maketh the wordes of Christes supper figuratiue or vncertaine muche more he maketh al other places that belonge to that argumeÌ„t obscure and harde to be vnderstanded What certentie then can theire belefe haue who neither haue an euident faithe comminge from theire ancestoures to them nor any manifest place of scripture by which they maye iudge and trie other suche scriptures as they bringe for theire figuratiue doctrine As they imagine withowt any prouf at all that they haue the faith of the first six hundred yeres so I thynke they imagine a gospell where it is wâ—…tten This is not my body or This is the figure of my bodie But as with thine eyes thow maiest reade it distinctly wrytten in fower places of the thâ—… 〈◊〉 This ys my body so if thow be of any good yeres thow 〈◊〉 â—…ember the tyme when noman professed the belese that they now doe prosesse And farther if god graunt the to leue but twentie yeres moe thow shalt see manie a thowsand of their owne felowshippe beleue the coâ—…trarie of that whiche in many articles is now professed by the 〈◊〉 them selues For heresie can not staye vntill yt come at the length to infidelitie But as I sayed thow art sure of the gospell where it is sayed This ys my body and sure of the Churche where â—…t both was and is beleued to be Christes body after coÌ„secration so can they neuer be sure where yt is wrytten this is the figure of my body nor yet can they be sure that euer yt was beleued in the first six hundred yerâ—…s to haue â—…ene a figure without the reall truth of Christes sâ—…bstance vnder the forme of bread Tell me masters I beseche yow sith before youre â—…ies the wordes of Christe lie sownding against your opinion and in your knowledge and experieÌ„ce yow haue sene al Christian people profâ—…sse a 〈◊〉 faith vnto yours by what euidence by what inuincible authoritie can yow proue that the first six hundred yeres agreed with yow Is yt wrytten in the gospell It sayâ—…th the contrarie in these wordes This ys my body Is it come to your hands by tradition All tradition maketh agaynst you whereby we are tawght the body of Christ to be made by Christes wordes vnder the forme of bread Did all nations and faithsull pâ—…ople beare wytnes to your opinion It is cleane contrarie For yow can name no people where your opinion was professed before these fiftie yeres albeit a fewe haue in corners now and then 〈◊〉 yt as now some or other alwayes 〈◊〉 the blessed Trinitie Did generall Couâ—…cels teache yow to thynke as yoâ—… dor They are cleane on the other 〈◊〉 as which professe an vnbloody sacrisice and a 〈◊〉 of Christ vpon the altar and 〈◊〉 〈◊〉 Doe the auucieut Fathers tell you that them 〈◊〉 beleued so They tell you cleane contrary as who forbyd you to 〈◊〉 of Christes wordes and bid vs adore his flesh in the mysteries Where is then this faith of six hundred yeres proued Admit you had a worde or two that semed to fauoure your
a stroÌ„g stout effectual figure ioyned with words of promise stirring vp the hart of him that heareth the promise and worthely râ—…aueth the pledge therof to mounte into heauen and there by faith to fede in spirite vpon Christes owne body and blood as he in earth corporally feedeth vpon bread and wine For Caluin teacheth bread and wine to be the figures and signes of Christes body and those wordes This is my body to be wordes of preaching or of promising Christes body to them that doe beleue O pitifull tossing and tearing of Gods holy mysteries Are those words which make and shew the body of Christ present words of promise But hereof I will speak more hereafter Now concerning that he willeth vs to goe into heauen by faith know ye not that because our nature was not able to 〈◊〉 â—…y to the seat of God in heauen therefore y◠〈◊〉 oâ—… God came 〈◊〉 from heauen to earth to leade and list vs vp to the â—…ition oâ—… his Father Know ye not that because our body more quickly â—…weth our soule dounward then our spirit is able to draw our body vpward therefore Christ 〈◊〉 not only yâ— soule but also the body of man geuing vs in his last supper that body of his to th'inthent our bodies taking hold in the Sacrament of the altar of his body might be caried into heauen to haue the sight of God And because faith without th'incarnation of Christ cannot lift vp our bodies therefore Christ fulfilled â—…aith with truth and hauing taken of the virgin oure nature gaue his body in dede to our bodies and soules yâ— we again might in body soule be lifted vp with it As a man that is cast into a depe pit calleth by the meane of his tonge for help but when a cord is let doune to him for the aide and 〈◊〉 of him it is not then sufficient to vse his tong still and to let his handes alone euen so our faith called for Christ to come from heauen to help vs to let doune the corde of his humanitie of his flesh and blood And shall we now when it is let doune to be fastened in our bodies and in the bottom of our hartes by eating it really shall wee now refuse it and saie wee will goe into heauen by faith ourselues and there take holde of Christ whereby wee maie be saued and deliuered out of the depe vale of misery As though the corde should haue neded to haue ben let doune if wee could haue fastened our bodies to any thing in heauen and yet our bodyes are they which weigh doune our soules châ—…ely But what meane I to reason in this place of that point whereof in all the booke folowing by Gods grace I will fully intreat For as it happeneth they are the scholars of Calnin with whom specially wee must haue to do at this time Of whose lerning and prâ—…ncie â–ª I most crueâ—…y craue this fauour that none of them all thinâ—… me to speak against their persons but only against their opinions and so to speak against them as I am instructed by the holy Scriptures not graunting that either they loue more intierly or study more carefully or reuerence more hartily the word of God then my Fathers brethren and I my selfe doe in the Catholike Church of Jesus Christ. Only about the meaning of it I rather would trust the common iudgeâ—…ent of auncient Doctours and practise of the whole Church theu mine owne priuate election and phantasie or the deuise of a newly planted congregation A Catholike man must kepe the most auncient path and most commonly troden high waie Priuie bypathes carie mâ—…n a side to the 〈◊〉 dennes of 〈◊〉 My purpose is to proue out of the word of God specially against zuinglius and Caluin that Christ geueth in his last supper the true substance of his flesh and blood not only to our soules by words of promise but also to our bodies vnder the formes of bread and wine And for as much as the present Church of England in the Apologie thereof hath set forth to the world an other doctrine contrarie to that wce reâ—…ued of our fore Fathers I will first disproue and confute the wordes and reasons oâ—… the Apologie and afterward will by the grace of God proue the Catholike faith out of the holy Scriptures and auncient Fathers But first of all I must declare what we Catholiks and what the Protestants and Sacramentaries beleue the supper of Christ to be That seing I make the Title of my booke Of the supper of our Lord it maie straight appere whose 〈◊〉 is more worthy to be instituted of Christ that which we through his word beleue or that which they assigne him against y◠〈◊〉 truthe of his own words ¶ what the supper of Christ is according to the belâ—…e of the Catholikes BEcause my purpose is to intreat of the blessed supper of our Lord I thought it best to declare before hand what we take that supper to be shewing withal how the Sacramentaries vnder the pretense of refoorming the abuses thereof haue taken away the whole supper of Christ and geuen vs a bare drinking of their own 〈◊〉 And whence maie that be more truly and soundly proued then chiâ—…fly out of the word of God next out of the monuments of the a aâ—…cient Fathers The word of God is a most faithfull witnesse oâ—… the institution of Christ the monuments and writings of auncient Fathers doe shew the right vnderstanding of the word of God which thing I speake not as though the Catholike Doctours of this later tyire had not the self same holy Ghost which the first had but seing our aduersaries refuse Albereus magnus Thomas of Aquine Bonauenture Alexander of â—…ales Dionyâ—…ns the Carthusian Nicolaus de Lyra Gabriel Biel and such other men of excelleÌ„t vertue wit and lerning who not withstanding by a rule that S. Auguâ—…stine geueth ought to be of credit in so much as all they liued before this question rose beâ—…wene the Sacramentaries and vs and therfore can not beare nor shew more affection to the one syde then to the other but seing our aduersaries refuse them for 〈◊〉 and yet follow men of later 〈◊〉 as Luther zuinglius 〈◊〉 we are content to put all the matter into the hands of the old Doctours And to beginne as we promised with the word of God thus writeth S. Paul in his first 〈◊〉 to the Corinthians Conuenientibus vobis in vnum iam non est dominicam coenam manducare vnusquisque enim suam coenam praesumit ad manducanduÌ„ when yow come together now there is no eating of our Lords supper For euery man taketh 〈◊〉 his owne supper to eate By the name of supper in the old tyme that one meale was meant wich ordinarily was made after noon and it serued for diner and supper The Corinthians coming together to yâ— holy communion taried not one for the other but
that none other thing can 〈◊〉 inferred vpon those words then what thing this is as we saie or what thing this bread doth signifie as the Sacramentaries teache Admit now it were expresly said this bread is the signe of Christes body which sense is salsely ascribed to those words by the Zuinglians yet it wold not follow therevpon that the body of Christ is promised to our soules but only that by this bread we are brought to remember Christ. Now as for eating it is commanded and not promised Caluin had the cheif property of an heretike which was to be singular And therein he delighted so much that albeit he was determined not to tarie in the faith wherein he was Christened yet he wold neither goe to Luther who first withdrew himself from vs nor to Zuinglius whose sect he fauored rather but he wold make a religion of his own And therfore he deuised a new sense of Christes words Affirming This is my body not to be spoken to the bread as both Catholiks Lutherans and Zuinglians after diuers meanings doe confesse but to be words of preaching made vnto the people that stand about the Priest and that these words promise the body of Christ to al that beleue his death and resurrection as verily as that bread is really eaten into their bodies and yet neither be the words conceiâ—…ed in the manner of promising neither do they speake of faith or death or of the resurrection of Christ or of eating bread Is not this a strang sense to pick out of these words This is my body as if it were said Masters beleue that Christ is dead and risen again and then as this bread is eaten of your bodies so certainly shal you fede of his body in faith spirit Did â—…uer any man heare of such a 〈◊〉 Hoc This doth signifie and shew to Caluin the bread which must be eaten at the supper of Christ and pointeth also to a spirituall food which is promised Est Is doth stand both properly for the present time in yâ— it is a signe of Christes body at the tyme of speaking and also vnproperly for the tyme to come in that it is a promise of his body to be eaten spiritually Corpus meum My body doth signifie to him the signe of my body taken by mouth and the streÌ„gth or vertue therâ—…of that shal be taken by faith and spirit Put together This bread which you bodily eate is the signe this thing which I promise that your soules shall eate shall be the streÌ„gth or efficacie of my body and yet he addeth farther of his owne to them that beleue Christes death and resurrection This is the sermon which Caluin saith was made at Christes supper Wherein euery word must signifie at once two or three things and one verb in one tense must signifie two tymes and the same word body must signifie two proprieties and yet neither of them both properly For whether body stand for signe of body as he wold haue it taken in respect of bread it standeth vnproperly or whether iâ—… stand for efficacie of body as he wold haue it taken in respect of the communicants it standeth vnproperly whereas the proper signification thereof is to signifie the substance of Christes body If we presse him out of S. Paul and out of the Fathers that euil men eate the body of Christ then he will answere they eate the signe of his body without promise or efficacie If we saie that good men eate the body of Christ he expoundeth it in such sense that they first haue it promised them â—…ate both a certain pledge bodily and in their soules a spirituall efficacie thereof O crafty deuiser If thou canst thus deceaue a sort of miserable and either vnlerned or vngraciouse men thinkest thou to deceaue God or to escape his terrible iudgement Agree at the last how euery word shal be so taken that thy interpretation maie be like it self Let not the same word be now a signe now a pledge now a promise now an efficacie now again no efficacie no promise no pledge but only a signe We beleue that euery word standeth properly And that both euill and good receaue one and the same substance of Christes body But as one medicine receaued of two diuerse complexions worketh not one effect so the good men haue a good effect by eating worthely the body of Christ the euill haue condemnation by eating it vnworthely Thus we take the word body for the reall substance of the body the verb est is we take properly because it is in dede Christes body when the words are spoken This we saie doth finally point to the substance of Christes body as then prâ—…ently made vnder the foorm of bread In our interpretation there is no inconstancy no impropriety no changing of significations in the same words no bare promising of a thing to come bâ—…t a present perfoormance If any man aske by what scriptures I conuince Caluin I wold first â—…now by what scriptures he proueth his lewed interpretation Shall he speake a thing without scripture beside all truthe and reason and shall not we be credited vnlesse we conuince him by scripture Howbeit let vs forgeue that iniurie and confute his fond â—…pinioÌ„ by the word of God Caluin saith This ys my body be words of promise against which saing thus I reason S. Paule intending to shew that God was not bound to the carnall Iewes because they were the childern of Abraham by flesh but that rather he wold reward them who were the children of Abraham by faith and spirit declareth Isaac to haue ben the child of promise because the Angell said to Abraham Secundum hoc tempus veniam erit Sarae filius I will come according to this tyme and a sonne shal be vnto Sara out of which words S. Paule proueth a promise How so Promissionis enim hoc verbum est For this word or saing is a word of promise which word is that Veniam I will com filius â—…rit a sonne shal be as if S. Paule said wil shall be words of promise For when a speache is conceiued for the tyme to come with 〈◊〉 circumstance that it maie appere the speaker meant to warrant the thing spoken it maketh a promise If I will come and 〈◊〉 sonne shal be are words of promise I am come and a sonne is be words of perfoormance and that is also conâ—…irmed out os the word of God Where it is writâ—…n the Lord visited Sara as he had promised and fulfilled the things which he spake and she conceiued and brought foorth a sonne at yâ— tyme wherein god had foreâ—…old 〈◊〉 that which was before in S. Paul named a promise is â—…ow called also a foretelling or prediction For albeit euery prediction be not a promise yet euery promise is a prediction and a telling before hand so that we haue in the word of God that a promise telleth a
seruice and orders of the Apostles them selues If Caluin had that spirit he were farr from hearesy But now see what spirit Caluin hath Thus he writeth in this matter Immediatly after the words which I rehersed in the 〈◊〉 of this chapiter thus he writeth His rationibus constat repositionem Sacramenti c. It is euident saith Caluin by those reasons the reseruation of the Sacrament which some men presse to th end it maie be distributed extraordinarily to the sick to be vnprofitable For either the sick shall receaue it without rehersall of the institution of Christ or the minister together with the signe will ioyne the true explication of the mysterie If the institution of Christ be not spoken of it is an abuse and a fault If the promises be rehersed and the mysterie be declared so that they who shall receaue maie receaue with fruit we nâ—…de not dowt this to be the true consecration To what purpose then is the other whose strength reacheth not so farr as to come to the sick But you will saye they that doe so to wit that reserue the Sacrament haue the example of the old Churche Fateor I graunt but in so weighty a matter wherein errour is not committed without great danger nothing is more safe then to follow the truthe it self Hytherto Caluin hath reasoned who putteth the whole streÌ„gth of the Sacrament of Christes supper in promising and preaching therefore if any where preaching and promising be not vsed in the geuing of the Sacrament he calleth it an abuse and fault And seing the primatiue Church euen whiles the Apostles were â—…liue did by the witnesse of 〈◊〉 reserue the SacrameÌ„t so long after consecration as to send it to such Bishops which might come to strange dioceses out of an other prouince and seing the deacous vsed to carie it in the tyme of Iustinus Martyr who liued within a hundred yeres of Christes death to those which were absent Caluin I saie perceauing the vse of all Apostolicall Churchs to stand against him will seme to conâ—…ute them all with this fond reason Either the sick and absent persons for all is one concerning this matter shall receaue that which was consecrated in the Church without a new rehersall of these words This is my body And then it is an abuse saith Caluin a fault he calleth it an abuse which the scholars of the Apostles vsed or â—…ls saith he the words shal be ioyned with the signe and it is a true consecration And then saith he the first consecration made at the Church was in vain concerning the sick and absent men But the second is good which is made by preaching and rehearsing the words of promise to the sick persons I haue most faithfully behersed the opinion of Caluin But let vs now examine why it is an abuse and fault to deliuer to the sick or to the absent persons the holy hoste which was consecrated in the Churches without a new rehersall of Christes words why is that an abuse who told Caluin it was an abuse or a fault For south his own mind gaue him so his wisedom thought so his grauitie said so his blasphemonse penue wrote so But other cause reason or scripture he bringeth none for it â—…e first 〈◊〉 that the consecration of Christes supper consisteth in saying to the people This is my body which is geuen for you And proneth it not at all but graunt him once his dream consequently he inferreth that if such an hoste whereupon the words of consecration were once dewly pronouÌ„ced be afterward geueÌ„ to him that heaâ—…d not those words of promise because he was sick or absent if the â—…ost I say he geuen without a new rehersall of the words it foloweth that it is an abuse Yea but some Papist will saye the old Churche did so For now he calleth the primatiâ—…e Churche the old Churche I graunt saith Caluin But it is better yet to follow the truthe it self Why 〈◊〉 doest thow only know what the truth it self is we allege the old Church to proâ—…e that the truthe 〈◊〉 Christes gospell doth stand for vs and to proue that consecration is not made by preaching and by the hearing of the people but by the vertue of Gods word which spoken ouer the elements of bread and wine saith by the one This is my body making it so And by the other This is my blood making it so We saye these words make the body of Christ vnder the form of bread and his blood vnder the form of wine For our saying we bring the gospell where â—…t is writen this is and this is When other 〈◊〉 the gospell we shew that the Apostles and their successours practised this which we beleue For they all vnderstode by these words directed to brcad and wine that the body and blood of Christ was really made vnder the formes of them How proue we that Because if once the words had ben spoken by a Priest vpon those elements the things consecrated were afterward kept and caried as a most holy sacrifice to men abâ—…ent as the which things coÌ„teined really within them the body blood of Christ. Why els should they be caried to others that were absent A 〈◊〉 maye say that when they came to the absent persons the words were again rehersed First that appereth not in Iustinus or in Ireneus of whom the one sayth the 〈◊〉 was sent to straâ—…gers the other saith that the things consecrated which were receaued of the present Christians the same were caried to the absent How is the Eucharist sent if it be no Eucharist vntill it come to the stranger and then be made a new Or is it 〈◊〉 to iterate the consecration of any Sacrament Hath Caluin lerned so farr Did the first consecration lack â—…ertue so that an other must be made or the first be repeted Last of al the Deacons caried the Eucharist who possibly could not reherse the words of consecration This is my body and this is my blood And yet if they were words of promise preaching the Deacon who may 〈◊〉 and in preaching may 〈◊〉 yâ— spiritual seeding of our soules might also reherse those words But from the Apostles tyme to this day it was neuer heard that â—… Deacon might consecrate the body and blood of Christ. For noman is able to doe any more then wherevnto he is lawfully called But no Deacon hath the power to coÌ„secrate geuen him And that his name sheweth which is to say a 〈◊〉 or a waiter on For he waiteth vpon the Priest at Masse and is not as yet promoted to the office of 〈◊〉 Seing then the Deacons caried the Eucharist and they could not say the words of consecration doubâ—…lesse they that receaued it of their hands receaued neither words of promise nor of preaching but they receaued that blessed body and blood of Christ which was coÌ„secrated before vnder the foormes of bread wine This faith
the holy scriptures and to the holy Fathers ye haue appealed By the holy Scriptures and Fathers your doctrine shal be tried â–ª The Catholikes neuer feared to be tried by the holy Scriptures but they alwayes feared to abuse them For we yâ— know in dede what holy Scripture is are so carefull how to behaue ourselues reuerently and semely about the same that we lightly vse not to allege any part thereof to proue any rare and harde matter vnlesse we shew some auncient Fathers or Councell to haue expounded that peece of Scripture before vs in suche sorte sense as we by the witnes thereof desyre to persuade and confirme But otherwise the Catholikes neuer refused the triall of the â—…oly Scriptures as yâ— which they alwayes both studied loued Do not the writings of S. Beruard in manner wholy consist of continuall testimonies taken out of holy Scripture Did not Petâ—…â—…ombardus lernedly comment the Psalmes the Episâ—…s of S. Paule and other parcels of Gods word â–ª Did not S. Thomas of Aquin write so vpoÌ„ Iob Esaias Ieremias S. Mathew S. Iohn S. Paule the Canonicall epistles and the Apocalips that he vseth to expound one hard place by an other as nighe as thâ—… thing will suffer Did not Nicolaus de Lyra Dionysius the Carthusian Paulus Burgensis Caietanus the Cardinall with diuerse other expound the whole Bible or make notes vpon it wold they haue don so except they had ben specially delighted with the word of God More ouer when heresies arose in our dayes Did not Contarenus Sadoletus Polus â—…osius 〈◊〉 Gropper Tapper Eckius Pighius Petrus and Dominicus of Soto Miranda Uillegagnon Ioannes a Louanio with diuerse other coâ—…ince those heresies by the holy Scriptures and Fathers And yet as though we brought nothing at all for defence of the Catholike faith out of the word of God or primitiue Churche so dothe the penner of this Apologie more to his discredite then to ours falsely and vnhonestly reporte But now to shew the better his falsehood and dishonestie I thought good for my part to set soorth such holy Scriptures and suche witnesses of the primitiue Churche as plainly confirme the Catholike belefe concerning the chefe matter which at this day is in controuerâ—…e betwixt vs and them The chefe question is about the blessed Sacrament of the altar Our belefe is that after consecration duely made the body blood of Christ is really present vnder the formes of bread and wine The Apologie teacheth other wise as now it shall appeare But whereas there are many questions in this behalfe as of the reall presence of transubstantiation of the sacrifice of the masse of communion vnder one kind of receauing alone of râ—…tion of the Sacrament and of suche other I will beginne 〈◊〉 with the matter of reall presence which iâ—… the grounde of all the rest not despayring to haue at other tymes more leasure to handle also the other questions So much therefore as in the Apologie belongeth to the reall presence of Christes body and blood in the Sacrament of the altar I will faithfully set foorth and trie the truth of that doctrine by Gods word and by the holy Fathers Neither let any man be offended yf I seme to kepe no good order in so much as I make no new methode of myne owne but follow the order of the Apologie which sodenly and abruptly thus intreth in to yâ— question ¶ It is proued by the word of God that euill men receaue the body of Christ in his supper WE do expresly pronounce that in the supper vnto suche as beleue there is truly geuen the body and blood of the Lord. This doctrine being called to yâ— word of God to yâ— iudgement of holy Fathers for his triall will appere false forged Because the holy scripture teacheth the body and blood of Christ to be truly delyuered not only to such as do beleue but euen to wicked men who in their workes haue deuied their faith howsoeuer they kepe it or geue it ouer in hart Iudas one whole yere before the last supper was called a deâ—…ll for so much as Christ knew that he wold betray and sell him vnto yâ— Iewes Which it is not to be thought that Iudas wold haue don if he had bene of the true belefe that Christ was the Sonne of God God him self And yet the body and blood of Christ was truly deliuered vnto him Who although he had beleued the diuine power of Christ yet he had not beleued as we now take beleuing for the fulfilling and perfoorming of all that which belongeth to the state and lawe of the new Testament According as it is written Vt omnis qui credit in eum non pereat sed habeat vitam aeternam That euery man which beleueth in him may not perish but haue euerlasting life Such a belefe workiâ—…g by charitie Iudas had not And yet he receaued the body and blood of Christ. For albeit some auncient Fathers thought that Iudas went out before the supper of Christ yet farre the greater part teache otherwise And it is much more agreable to the word of God How proue I that S. Mark writeth that Christ came with the twelue S. Mathew sayeth Christ sate down with the twelue and whiles they were eating he gaue his body and blood S. Luke agreeth vpon the very same number and vpon the same gift Among the twelue Iudas is rekoned in S. Mathew S. Mark S. Luke and S. Iohn And whiles they were at supper which they besyde the twelue Iesus tooke bread and blessed and gaue thanks and brake and gaue to them To which them I pray you but vnto the twelue that came with him and sate with him to yâ— twelue therefore he gaue and said Take eate this is my body And taking the chalice he gaue thanks and gaue them saying Drinke ye all of this for this is my blood of the new Testament Which is or shal be shed â—…or the remission of synnes Et biberunt ex illo omnes And all drank of it Which all if not the twelue Iudas therefore being one of the twelue had the body blood of Christ deliuered to him For Christ said Take eate and drinke ye all of this And as they dranke all so is there no doubt but they all did take and eate therefore Iudas tooke that which Christ deliuered But Christ witnessed himselfe to deliuer his owne body saying Take and eate this is my body And drink ye all of this for this is my blood Therefore the body and blood of Christ was deliuered vnto Iudas And sith Iudas did not beleue the body and blood of Christ was truely delyuered to some such as did not beleue We nowe call these defenders to be tried by the holy Scriptures We make it appere yâ— they haue seuered them selues from Christ from the Prophetes from the Apostles we stagger not we flee not it is Gods
cause we doubt not to commit it to Gods word And that no man maie suspect we take the words of the Apologie to short that we expound them to hardly that we seeke aduantage vpon small occasion I will bring foorth their owne words which they haue more fully writen in an other place of the same Apologie concerning this matter We do affirme with the most auncient Fathers that the body of Christ is eaten of none other but of godly and of faithfull men and such as are endued with the spirite of Christ. These felowes do teach that the very body of Christ maie in very dede and as they terme it really and substantially be eaten not only of wicked and vnfaithfull men but also it is horrible to speake it of mise and dogges Whether mise and dogges maie in some sense eate the body of Christ or no it is not worth while to discusse for so much as the Catholikes kepe the body of Christ so warely that neither mouse nor dogge maie come nigh to it But as yâ— Arrians threw downe the body and blood of Christ and trod thereon with their filthie feete and as the Donatists brake the chalices which as Optatus saith caried the blood of Christ so the Sacramentaries of England haue taken out of the holy pixes and troden vnder their prophane fecte the blessed body of Christ they haue sold broken and abused to filthy ministeries the chalices which haue holden Christes blood If the wicked men be able to pollute to tread on and to defile as much as lieth in them the body of Christ A thinke that to be worse then if mise and dogges did eate it Not that the immortall body of Christ can take any harme at all But yet a terrible damnation is reserued to them who being able to do it no hurte shewe not withstanding their vnsatiable malice against the highest mysterie of our redemption tredding vnder foote the sonne of God counting the blood of the new testament prophane and vnholy Leauing therefore this question we returne to the principall matter coÌ„fessing our selues to teache that the wâ—…ked men â—…ate in dede really the body of Christ in our Lords supper Thus we teach not only because the greater part of the Fathers haue deliuered so vnto vs but also because thus we learned of Christ. Who after bread taken hauing blessed gaue to Iudas one of the twelue bidding him take eate saying This is my body A worse man then Iudas I think is not lightly heard of Which amoÌ„g other things causeth vs to beleue that be the man neuer so euill yet if he take and eate after consecration and benediction he taketh and eateth really and in dede the body of Christ. Which vnworthy receauing of so precious a thing although it mislike Christ as all synne doth yet as he permitteth synne for the goodnes which he worketh by the occasion thereof so he thought it lesse euill that euil men should eate his body then that his Sacraments by any our infidelity should be made void or that the gift of his grace should be vncertaine For Christ in the institution of his SacrameÌ„ts dependeth not vpon our faith or vertue but vpon his owne mercy and truth Wherefore when so euer by a lawfull Priest intending to execute the ministerie commaunded by Christ it is dâ—…ely sayd ouer bread and wine This is my body and This is my blood Christ would it so to be as the wordes declare and who so euer receaueth that kind of food receaueth the body of Christ. whether well or â—…uill that dependeth vpon his worthy or vnworthy eating If any man eate vnworthely then will Christ complaine of him as he coÌ„plained of Iudas For straight after the deliuery of the blood he sayd as S. Luke doth witnesse and S. Augustine hath noted the same to pertaine to the Sacrament Veruntamen ecce manus tradentis me mecum est in mensa But yet see yâ— hand of him yâ— betrayeth me is with me on the table As if he had sayd You see what loue I shewe to you by geuing mine owne body to be eaten mine owne blood to be drunken in this my last supper this only greueth me that a very deuill doth eate drinke these preciouse giftes together with me and you Except our new brethren will say Iudas to haue bene a good faithfull man I see not but they must coÌ„fesse that euill men may haue the body and blood of Christ deliuered to them Which thing S. Paul most euidently confirmeth of all euill Christians saying Therefore who so euer shall eate this bread or drinke the chalice of our Lord vnworthely he shall be gilty of the body and blood of our Lord. Doth not he that speaketh of vn worthy eating coÌ„fesse a true eating True I say in nature of the thing eaten but vnworthy coÌ„cerning the effect of grace ensewing And yet doe not euill men who receaue the body of Christ vnworthely eate really the same body It is written in the booke of the Machabees that King Antiochus hauing slaine foure score thousand within three dayes entred also into the holy Temple Et scelestis manibus sumens sancta vasa contrectabat indigne contaminabat And taking in his wicked hands the holy vessels he handled or touched them vnworthely and defiled them I aske whether it doth not folow Antiochus touched vnworthely the holy vessels therefore he tou ched the holy vessels If that argument be good it is like to say an euil man doth eate the body of Christ vnworthely therefore he doth eate yâ— body of Christ. Or did not Adam and 〈◊〉 eate of the â—…uit of the tree because they did eate the same against the commaundement of God For these defenders seme to make an vnworthy eating no eating Whereas if it were no eating it were not an vnworthy eating Perhaps they wil say S. Paul writeth not that synners wicked men eate the body of Christ vnworthely but that they eate this bread vnworthely Uerily S. Paul speaketh not of bakers bread in yâ— place But hauing shewed that Christ taking bread after thanks geuen sayd This is my body straight he inferreth that as often as this bread is eaten the death of Christ is shewed therefore who so eateth this bread vnworthely he shal be gilty of the body of our Lord. This bread is one certayn kinde of meate or foode for so bread in the holy scripture doth signifie which food before was declared to be the body of Christ. And S. Paul doth so warely describe this kind of bread that he putteth both an article and a pronoune to it saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As if it were said in English who so eateth vnworthely this certayn kinde of bread For so the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betokeneth â—… certayn bread spoken of before But then foloweth besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which most vehemently restraineth that certayn bread
Christ are his members which are incorporated by grace ioyned to him being their head This incorporation is wrought by the grace of baptisme in one degrâ—… and finisâ—…ed by the Sacrament of the altar in a higher degree whereof we shall speake hereafter more at large The naturall body of Christis that which he tooke of the virgine and gaue to death for vs. Now Christ in his last supper gaue yâ— substaÌ„ce of his natural body to be â—…aten of his disciples to th' intent they should be made one mysticall body euen by eating his flesh blood Seing then the naturall body of Christ is geuen to thâ—…end we maie be nerer knitte in the mysticall body according as S. Paul sayeth The bread which we breake is the communicating of our Lords body because we being many are one bread one body all that partake of one bread Seing I say we communicate the natural body to be made a mystical body in a greater vnitie then we had in baptisme any man of discretion may perceaue that in som sense euill men receaue not the thing or the effect of the body of Christ vnderstanding by the effect of body the vnitie of the mysti call body the obteining whereof is the end of the eating Which vnitie S. Augustine somtime calleth Rem ipsam The thing it selfe that is to say the last effect and benefite which ariseth to vs by worthy eating of the Sacrament of the altar After which sort S. Augustin saieth euill men are not to be said to eate the body of Christ adding therevnto this reason QuoniaÌ„ nec in membris computandi sunt Christi Because they are not to be rekoned among the membres of Christ. So that euil men eate the substance of the naturall body but not the thing for which that substance was geuen which is the vnite of the body mysticall because they eate not worthely Whereas worthy eating only maketh them to obteyne the vnitie of the mysticall body which is to abide in Christ and to haue Christ abiding in them Therefore S. Augustine him selfe sayeth Non quocunque modo quisquà m manducauerit carnem Christi biberit sanguinem Christi manet in Christo in illo Christus sed certo quodam modo Not how so euer a man eateth the flesh of Christ and drinketh the blood of Christ he abideth in Christ and Christ in him but by a certain kind of way As though S. Augustine sayd Euery waye the flesh and blood of Christ is receaued in the supper of our Lord But not euery way it is so receaued that we maye dwell in Christ and Christ in vs. S. Bregorse saith by euell men Salutis fructuÌ„ non percipiunt in comestione salutaris hostiae They receaue not yâ— fruit of saluation in yâ— eating of yâ— healthful sacrifice They eate yâ— healthfull sacrifice which surely is nothing els but the naturall body of Christ but the fruit they receaue not as many men take an healthfull medicine but because their bodies be euil affected it proueth not healthfull to them S. Bede coÌ„pareth him to Iudas who with his sinfull members presumeth to violate Illud inestimabile inuiolabile Domini corpus That inestimable and inuiolable body of our Lord. And how could he violate it with his members if with no part of his body he touched it I omit Arnobius vpon that Psalm 74. S. Ambrose Theodorite Decumenius Haimo Theophilact Anselme vpon S. Paule who agree with the rest of the Fathers that there is in euery mysterie the substance of the SacrameÌ„t and the effect thereof As well the euill as the good receaue the substance which in our Lords supper is the body and blood of Christ. But only the good receaue th' effect Which is the grace of spirituall nourishment to life euerlasting and the vnion with Christ. Now as we haue shewed by the holy Scriptures euen so haue we proued out of the holy Fathers that euell men recâ—…aue the body and blood of Christ as really as the purple is one still whether it be spotted or cutt as really as one meate is eaten of some to their hurte of others to their helth as really as good and euill Iewes had all one measure of Manna but not all one swetenes in yeâ—…ast thereof as really as Iudas did kisse trayterously the same body of Christ which him self as all euill men trayterously receaued at Christes supper If nowe the Apologie hath neither Scriptures nor Fathers it maie leaue those boasting vpbraidinges as though the Catholikes fled the triaâ—… of bâ—…th Scriptures and Fathers It is Gods cause we haue committed it to Gods word The Fathers when they agree in anie one article are knowen to haue yâ— spirite of Christ and they beare witnesse that we haue rightly expouÌ„ded the holy scriptures He that listeth to see more of the same argument 〈◊〉 read that which I haue writen vpon that saying of S. Paule He that eateth this bread vnworthely shal be gilty of the body and blood of our Lord. ¶ What is the true deliuerance of Christes body and blood IN the supper there is truly deliuered the body and blood of the Lord the flesh of the soÌ„ne of God quickening our soules The food of immortalitie grace truth life In these words no euil doctrine is conteined but all sound and Catholike In so much a man wold woÌ„der to what purpose these things are now brought being extreme contrary to yâ— which the Caluinists defend saing they wold seme to speake as the holy scriptures and primitiue Churche hath spoken Seing therefore these words conteine true doctrine I wil reason briefly out of them against their opinion that wrote them You say The body and blood of the Lord is truly deliuered in the suâ—…per If it be so it is truly present And seing none other thing can be warrauted to haue bene deliuered in the supper besyde that which Christ gaue with his own hands which semed bread whereof he sayd This is my body and besyde that which semed wine where of he sayd This is my blood by the doctrine of the Apologie it will folow that Chrisâ—…es body was deliuered truly vnder that which semed bread and his blood was deliuered truly vnder that which semed wine Or tell me Can 〈◊〉 any man proue out of the word of God that any other thing was deliuered in the supper of Christ besyde two kinds the one being bread vntill Christ had sayd This is my body The other being the cup of wine vntill Christ had sayd This is my blood Is there mention made of any other thing truly exhibited offered or deliuered to the Apostles Or doth the supper of Christ consist of fower kinds of bread body of wine and blood In what gospell reade we of bread and wine deliuered Bread and wine were takeÌ„ but body and blood were only deliuered For Christ sayd Take this is my body Drinke this is my
blood This can be but one thing Therefore Christ deliuering that whereof he sayd This and this deliuered at eche tyme but one thing in all but two things He deliuered his body blood as him self sayd and you coÌ„fesâ—…e he truly deliuered them wherevpon I conclude that he deliuered neither bread nor wine and consequently that the bread taken was changed in to the body of Christ and the wine was changed into his blood For seing Christ toke both bread and wine and deliuered truly his body and blood yet deliuered but one thing at eche tyme and that also keping the forme of bread and wine it must nedes be graunted that the substance of bread and wine which was truly taken and not truly deliuered because an other thing was truly deliuered was in the meane tyme truly changed into that body and blood which was truly deliuered O masters truth is strong and by the aduersaries own weapon getteth the victorie Again remember that the name of body and the name of blood are names belonging to the manhod of Christ to which manhod when you adioyne any act or work which may truly be verisied thereof it must be meant according to that truth which properly belongeth to the nature of the manhod When we say Christ was truly scurged nailed to the Crosse bound and buried it is not here to be vnderstanded that these things were don in figure in spirit in faith But that his body suffered according to the fâ—…esh all these things And he that saith the contrarie is an 〈◊〉 which heresie wold the manhod of Christ to be changed into his diuine nature If then the body and blood of Christ be truly dâ—…red you must not vuderstand a figure only to be dâ—…red neither a spiritual dâ—… only For if the body of Christ be deliuered truly and yet by spirit only then the truth of his body is by these men brought vnto the truth of a spirit and the flesh of Christ hath losi his true nature and propâ—… Mark wel the reason when the body of Christ is truly deliuered it is deliuered according to the truth of his own nature The nature of a body is to be dâ—…d after some bodily maner verily by hands or by some other corporail action And they to whom it is delâ—…red likewise receaue it by some part or sense of their body For so requireth the true nature of flesh and blood not immediatly to be geuen to the spirit and soule but to come to it by meane of the body Whereof it is inferred that the body and blood of Christ which are truly deliuered in the supper are bodily deliuered and bodily receaued But from the body of Christ who made the dâ—…ance vnto the bodies of the Apoâ—…es who receaued the things deliuered none other thing can â—…syde that which semed bread and wine therefore vnder that foormes the body and blood of Christ were truly contâ—…ined and by yâ— meanes truly deliuered and truly receaued Thirdly when you say the â—…sh of God quickeneth our soules you should haue sayd also that it quickeneth our bodies as in other places I haue proued out of the sixth of S. 〈◊〉 anâ—… out of S. Jreneus â—…tullian Cyrillus and other auncient Fathers ¶ what it is which nourisheth vs in the supper of Christ â–ª ANd that the same supper is the coâ—…ion of the body and blood of Christ by the partaking whereof we are qâ—…ned we are 〈◊〉 and sed 〈◊〉 〈◊〉 That which 〈◊〉 and â—…th can not be 〈◊〉 from them whom it nourisheth and when it is cut of their reache they can not haue it before it be geuen If then we haue in 〈◊〉 yâ— body and blood of Christ we receaued it by his gift at his supper And surely it was the thing whereof he sayd Eate and whereof he sayd Drinke Other food was not deliuered in Christes supper beâ—… his body and blood Nor possiblie can we haue the food of his supper at any other mans table then at his Wel. If we be nourished by the meate which Christ gaue vs when he sayd Eate and yet we be nourished by his body and blood vndoubtedly he sayd Eate of that which he gaue with his hands and which the Apostles toke into their mouthes and that was bread to see vnto therefore vnder that â—…orme of bread we take the nourishment whereby we are sed to immortalitie Otherwise what warrant haue we to come by this food which is cleane out of our reache vntil God geue it saying Eate this is my body Drinke this is my blood By those words oâ—…â—…ate one liquour only is geuen which also â—…deth vs to immortalitie as yâ— Apologie coâ—…h But none other food that man may receaue bodily can feed vs to immortalitie besyde the reall substance of Christ. therefore that substance is receaued nourisheth vs when Christ sayd Eate this is my body Drinke this is my blood ¶ The vnion which is made by eating Christes reall flesh must nâ—…s be a naturall vnion â—…ore it be a mysticall ANd by the which we are coupled we are vnited and grafted into the body of Christ that we might â—…well in hinâ—… and he in vs. Christes â—…sh is deliuered to the end we should be nourished therewith And the end of nourishing is to make one thing of yâ— which is eaten and of him that eateth it The flesh deliuered to nourishe vs is not any mysticall flesh but only the natural flesh of Christ neither can it be any other food For none other thing that coâ—…th in at the mouth of man is able to seed him to immortalitie besyde the substance of Christes flesh and blood If then it be the naturall flesh which feedeth and the vnion doe come by seeding the vnion must of necesâ—…ty be made with the naturall flesh of Christ. And because that is such a flesh as being vnited to God hath power to geue life and â—…mortality out of the naturall vnion which is made with it by eating an other spiritual and mystical vnion floweth which maketh all the members of Christ to be one mysticall body So that we haue now fiâ—…e degrees First the slesh of Christ is deliuered to vs in his supper Next we eate the same flesh Thirdly we are fed by it if we eate it worthely Fourthly of yâ— feeding conuneth a reall and naturall vnion and ioyning with Christes flesh as S. Hilarie teacheth and other auncient Fathers Of that naturall vnion procedeth a spirituall vnion with the whole body of the Church Because being made one with Christes flesh we are vnited thereby to his spirit and Godhead liuing for him as he â—…th for his Father whereof I will speake more hereafter The Apologie acknowledgeth a ioyning with Christ by eating But it surely meaneth the last spirituall ioyning which ariseth of the other naturall vnion Whereas that spiritual ioyning doth â—…ude the other natural as euery effect presupposeth the necessarie
agreed for all scâ—…iptures call it the body and some doctours call it a signe But if these thinges can not both be true together awase with signes awaie with tokens let the worde of God be heard which saieth This is mâ—… body This is my blood Is it reason we obeie men or God If both stand in one degree men keping them selues vnder God let both be obeyed But if men draw from God he is more worth alone then all the men of the world What 〈◊〉 we now Will the sigâ—…e of the body and the body it selâ—…e stand together or no If not let the signe of the body which is not in scripture geue place let the body it selfe which is often times found there tarie still If the signe and the truth can not stand together the Sacramentaries must nedes be condemned who denie the truth which is in the scripture and preferre the signe before it which is not in the scripture If the signe truth doe both stand together yâ— Sacramentaries onlesse they repent be condemned because they denie the one part of yâ— twaine For they denie the true presence of Christs body and blood vnder the formes of bread and wine In what case stand these defenders which still be in state of damnation whatsoeuer be concluded true We verely teach and beleue the figure and the truth to stand together the supper of our Lord to be the signe of Christes body and to be his owne body The weaker part is the signe the greater is the truth But both doe not only stand together in one Sacrament but farther more the true nature of euerie Sacrament of Christ is to haue both that is â—…aie to haue oue certaine truth one certaine signe of the same truth The truth is hidden vnder the signe the signe is witnes of the truth Which thing once being declared you shall see the vaine doctrine of this Apologie with what kind of worthy Schoolâ—… the English Church is nowe gouerned to the greate 〈◊〉 and destruction of Christian soules Pardon me good reader if I stand somewhat long vpon the name of a Sacrament for in that word lieth hidden all the poyson of the Sacramentarie doctrine ¶ That the supper of our Lord is both the signe of Christes body and also his true body euen as it is a Sacrament GEue diligent care good Reader to the doctrine folowing Because as it is most true and profitable so is it somewhat hard I will shew that suche a signe as belongeth to Christes institution must nedes haue the same truth present whereof it is the Sacrament or holy signe The naturall sonne of God tooke naturall flesh of the virgin Marie to th' intent he being oâ—…e persone and there in hauing his humane nature common with men and his diuine common with God might by that meanes reconcile man to God againe His diuine personne staied in it the nature of man his manhod partly couered the diuine nature from the eyes of mortall men partly by maruelous signes and workes shewed the same to the faith of 〈◊〉 men Liâ—…ewise man consisteth of two parts of a soule inuisible and of a visible body The soule ruleth and gouerneth the body And the body sheweth to others by outward tokens what the soule thinketh and inwardly worketh Christ therefore intending to leaue certayn holy mysteries vnto his Church thereby to 〈◊〉 to her the fruite of his passion and death as well for regard of his owne selfe in whose personne two natures were vnited as for regard of vs who coÌ„siste of body and soule made the sayd holy Sacramentes to be of a dubble sort and nature so that the one part thereof might appere to the senses the other should lye priuie and only be seene by faith But as the outward workes and doctrine of Christ were vndoubted testimonies of the inward Godhed really present so the outward signe which is in the Sacraments is a most euident witnesse of the inward grace which they worke really present in them Aâ—…ter this sort Christ instituted the Sacrament of Baptisme that we might be newly borne and regenerated of water and of the holy Ghost as him selfe sayd to 〈◊〉 For the outward wasshing of the body in the naâ—…e of the Trinitie is an euident signe that the holy Ghost at the same instant by the meane of the word and water inwardly wassheth yâ— soule from synne Therefore S. Paul sayeth God hath saued vs by the wasshing of water and of the renewing of the holy Ghost The which holy scriptures S. Augustine embracing sayeth Aqua exhibens forinsecus Sacramentum gratiae spiritus operans intrinsecus beneficium gratiae regenerat hominem in vno Christo ex vno Adam generatum Water geuing outwardly the Sacrament or holy signe of grace and the holy Ghost working inwardly the benefite of grace begetteth man againe in one Christ which was begotten of one Adam Water is the outward signe Grace is yâ— inward benefite The outward water which wassheth the body is the signe of the inward grace which is wrought vpon the souâ—…e Here thou seest good Reader the signe of a thing and the thing it selfe to agree so well that the one is alwayes depending of the other Much lesse doth one of them hinder the other Except any man will say that Christ was not God in dede because his works were tokens signes of his Godhead which were a detestable saying Likewise the supper of Christ is both a signe of his body also his true body A signe outwardly the true body inwardly A signe by yâ— sound of words when it is first made a truth by the inward working of the holy Ghost by the meanes of the words of the censecration For as when the Priest spâ—…inkleth or dippeth the child in water saying 〈◊〉 wass he the in the name of the Father and of the Sonne and of the holy Ghost At the same moment the holy Ghost wassheth the soule of the person baptized Right so when Christ or any lawfull Priest in his name taking bread blesâ—…ing duely sayeth This is my body making in those words an euident token of his body â—…eally present at the same instant the holy Ghost worketh inwardly the true substance of Jesus Christ really present vnder the forme of bread The outward pronouncing of the words ouer bread and wine is the Sacrament or holy signe that maketh and sheweth Christes body and the inward 〈◊〉 ning of the substance of bread into Christes reall body is the grace which is at the same tyme inuisâ—…bly wrought Thus in holy Scripture the signe of body and the true body stand so welâ—… together that both are true because one is true The which doctrine S. Chrisostom confessing writeth Sacerdotis oreverba proferuntur Et Dei virtute proposita consecrantur gratia Hoc est ait corpus meum hoc verbo proposita
Christ â—…ayd to the Leprouse man Be thou made cleane which words gaue a signe and token of cleansing therefore in deed he was made cleane Christ gaue a signe and token that synnes were forgeuen to him that had the palsey by these words Remittuntur tibi peccata tua Thie synnes are forgeuen the therefore in deed they were forgeuen Likewise Christ bad him take vp his bed goe home for a token that the sonne of man had power in earth to forgeue synnes therefore Christ in deed had power in earth to forgeue synnes Because his token and signe is neuer false When Iohn Baptiste had sent two of his disciples to know whether he were the man that shuld come or an other were to be looked for Christ gaue a token to the eyes and eares of the messengers that the blind sawe yâ— lame walked yâ— leepers were cleansed Therefore in deed it was so And he bad them tell S. Ihon what they had heard and seen Christ sayd to the deafe and domme man Adaperire Be thou opened and as it foloweth in the Gospell straight ways his eares were opened and the bond of his tonge loosed Thus might I goe through euery example of the whole Gospell and allways when at the doing of any thing an outward signe of an inward grace is rehersed that which the signe soundeth the grace worketh Marke well good Reader that this rule be not wreasted to that mere doctrine of Christ which he spake doing or making nothing For then I confesse many parables many obscure sayings were vttered to prouoke his audience to be humble to think of their owne ignorance to depend wholy of Christ to aske him the vnderstanding of the darke sayings But now I speake not of sole doctrine I speake of a worke that Christ maketh and of words ioyâ—…d with his worke In this case I say what so euer signe is outwardly made the same is inwardly wrought Christ sayeth to his Disciples Take ye the holy Ghost and withal he 〈◊〉 vpon them Beholde the word and the doing The outward word is a holy signe or Sacrament so is the outward doing which is breathing The inward worke is the perfoorming of thâ—… 〈◊〉 signe which the worde and breath did betoken Seing then Christ at his last supper did somewhat seing he tooke bread seing he blessed seing he brake seing he gaue seing at the tyâ—… of this outward doing and working he sayd somewhat which saying was a signe a Sacrament a figure a token a pledge a 〈◊〉 of his body we are assured by the word of God which neuer shall perish that Christ gaue at the same tyme his true body vnder the forme of that bread which he tooke and which by blessing he turned into his body Hath not now the Apologie depely reasoned Hath it not put a goodly foundation of the Sacramentarie doctrine to saye the supper of our Lord is the euident token of the body and blood of Christ thereby meaning thâ—… his body is not in dede really present wherein although it speake otherwise then the holy scripture â—…oth in the same case â—…et mangre the will of the makers thereof it proueth the Catholike faith because the signe that euery Sa crament of Christ maketh euidently to our senses is inwardly wrought in that creature whereof the signifying words are spoken By this true declaration of the nature of a Sacrament it is proued that so many Fathers as call the supper of Christ a signe or figure geue witnesse that it is also the truth it self And if the Apologie will disproue the reall presence of Christ vnder yâ— foorm of bread it must shew that his supper is not so much as a signe of his body and blood But as long as they graunt vs the sigâ—…e the word of God will conuince the truthe to be present which is signified ¶ The words of Christes supper are not figuratiue nor his token a common kind of tokens WHen I graunt the supper of Christ to be a signe a token a figure yet I do not graunt the words wherewith it is made to be figuratiue If I geue you a ring and say were this token for the remembrance of me I both geue a token of me and name a signe or token and yet my words are not figuratiue It is therefore to be noted that how many Fathers so euer call the Sacrament a figure yet none of them all teacheth these words This is my body and this is my blood to be words figuratiue For when they call it a figure they meane not a figure of Rhetorike but a mysticall figure and calling it a signe they meane not a naturall signe or token but a mysticall signe that is to say a secret and miraculous kind of token such as the state of the new Testament requireth the nature whereof is to doe that which it sayeth â–ª because Christ the speaker 〈◊〉 all that by his diuine power and substance which his word spoken by the mouth of his manhod in holy Sacraments doth vtter and signifie Now he that wold the Sacrament of Christ so to be a signe that he should not make that thing to be his body in deed whereof in word he sayeth This is my body he most wickedly denieth the Godhead of Christ. Ebion was an heretike who denying the diuine nature of Christ sayd him to be NuduÌ„ hominem a bare man Epiphanius will proue against Ebion that he is God How so Because he was geuen to the world for a signe As the holy Ghost had prophecied before of him when he sayd to Achaz Pete tibi signum ask to the a signe And for as much as he wold not ask then sayd the Prophete Ipse Dominus dabit vobis signum our Lord him self will geue you a signe Behold a virgin shall conceaue Now sayth Epiphanius Non potest is qui per omnia homo genitus est signi gratia mundo dari He yâ— is alltogether begotten as a man can not be geuen to the world for a signe For that which is customably don what signe of the Godhead could be therein Epiphanius therefore doth signifie that sith Christes birth was geuen to the world for a signe it could not be such a byrth as other men haue but it must be miraculous and the miracle stode in this point because he was truly born of a true virgin Muche more we may say sith the blessed Sacrament of the altar hath bene left vnto vs as a signe of the body and blood of Christ It could not be so if it were bare bread and wine and not in deed his body and blood what signe what secret token what miracle were in the eating and drinking of bare bread and wine if none other thing were made thereof As the ordinarie birth of man is no mere signe for Christ who is true God so the ordinarie eating of bread drinking of wine is no mete signe for
throughly tryed as hys He lacked not grace vertue and vnderstanding but he lacked the flesh and blood of Christ Which flesh when it came really into the world when it was crucified and gusshed out streames of blood then the soule of Christ deliuered the soule of Abraham and all the other Fathers out of prison Wel to end this matter Christ to shew that he wold be in his supper by yâ— nature of his manhed for that cause he named not his person but his flesh his body his blood And S. Paule named his bones as you shall see hereafter Wherefore yâ— talke of his presence by fayth is vnfaythfull yâ— talke of his presence by spirite as thereby excluding his body soule from our bodies and soules is spritish and diuelish A spirit hath no flesh and bones Christ is with vs in the substance of his owne flesh of his owne bones And yet that we might vnderstand that Christ naming flesh blood meaneth not that either his flesh is vnder yâ— forme of bread without blood or his blood vnder the forme of wine without flesh but that vnder eche kinde both flesh and blood and soule and Godhead is he saith he that eateth my flesh and drinketh my blood taryethin me I in hym That is to say when I promise flesh and blood I name them only to declare plainly that my being in the Sacrament is a being according to yâ— truthe of my humane nature and not as though I were not there in mine owne person for he that eateth my flesh and drynketh my blood dwelleth in me and I in him But it I had sayd that I geue my self no more 〈◊〉 false preachers had expouÌ„ded my selfe by my Godhead and by fayth vppon me my simple faythfull people might haue bene deceaued I name flesh body and blood to shew according to what nature I am 〈◊〉 But I am not diuided as though my flesh were vnder one kynde and mie blood vnder the other And therefore I say last of all He that catcth me he also shall lyue for me so that I am altogether in mine owne person vnder eche kynde after coÌ„secration Marke this agayne and agayne and let not the doctrine of Christ him self preteÌ„ded in suttil words deceaue thee any longer Beleue thou the presence of body of blood of flesh and of bones as the word of God speaketh ¶ It is a cold supper which the Sacramentaries assigne to Christ in comparison of his true supper ANd we say not this is done sleightly and coldly but effectually and truly The eating of Christ by faith and spirit is no sleight or cold thing But to say that no more is done in his supper that is sleightly coldly sayd Partly because so much may be done without the supper namely when so euer a man with good faith and charitie doth meditate vpon his gloriouse victorie ouer death synne Partly because it is a cold thing to 〈◊〉 men who consist of bodies to a supper of Christes making and to geue their bodies none other meate then corruptible bread and wine as you teache whereas Christ did forbid vs to work the perishing meate at his banket How can yâ— be worthely called yâ— supper of Christ which a man may make at home without coming to the table of Christ As though it were not for his honour to haue a singular kind of supâ—… of his owne Euery man may eate bread and drinke wine at his owne howse with his wife and children and remember that Christ died for them neither wil Christ leaue his good deuotion vnrewarded wherein the supper that you assigne to Christ consisteth and is fulfilled And is not that which may be done at priuate mens tables coldly and sleightly done in comparison of that great sacrifice of the true Melchisedech who by his blessed word turneth the substance of the bread and wine into that body of his which died and into that blood which was shed for vs ¶ By eating we touche the body of Christ as it may be touched vnder the foorm of bread FOr although we do not touche the body of Christ with teeth and mouth yet we hold him fast and eate him by faith by vnderstanding and by the spirit These men haue lost their wits through malice As who can deuise an eating of meate in a supper which eating shal be without touching the meate that is eaten with teeth and mouth For in the supper of Christ it is a detestable heresie and an intolerable ignorance to say that Christ saying Take and eate did not meane taking by hands or mouthes and eating by teeth and mouth Taking and eating is not without touching Christ sayd Take and eate this is my body therefore he sayd in effect touche my body with your teeth and with your mouth Neither doth it skil that his body is immortal and impassible for though it be not perished by the eating yet the eating and tou ching is not therefore false but so much the truer by how much the meate receaued is the more profitable cueÌ„ to our bodies And as we are sayd truly to kisse the Kings knee when we kisse his hose vnder which the knee is conteined euen so in touching the accidents of bread and wine we touche the body and blood of Christ which is coÌ„teined vnder them For which cause S. Chrysostom sayd 〈◊〉 we doe not only see we doe not only touch but we eate and fasten our teeth in yâ— slesh of Christ thereby noting and teaching the vndoubted presence thereof vnder the foorm of bread Which foorm we see we touche we eate we chaw and by that meanes we doe these things to the body of Christ vnder that foorm not perishing the body one whit For the same cause S. Cyrillus speaking of the blessed Eucharist sayeth of Christ Praebet nobis carnem suam tangendaÌ„ vt firmiter credamus quia templum verè suum suscitauit He geueth vs his flesh to be touched that we might beleue assuredly that he hath truly reised his temple that is to say his own body Christ geueth vs his flesh to be touched and yet doe we not touche it But how do we touche it Uerily as S. Thomas touched the Godhead of Christ. For as in touching his flesh he confessed him to be God because the Godhead lay hid in that flesh right so when we touche with teeth mouth the forme of bread in the holy mysteries we confesse that we touche thereby the flesh which lieth hid vnder that forme and yet the Apologie denieth vs to touche the body of Christ with teeth and mouth And whereas it sayeth we hold him fast by faith that is true also but it is not the whole truthe for as S. Thomas the Apostle did beleue vpon the Godhead of Christ and withall touche the flesh wherein it dwelt corporally euen so we beleue the presence of his body and
and geue him self present in thâ—…e mysteries or no You graunt he doth be these mysteries in heauen or in earth I suppose they be in earth Then say I your words import thâ—…t Christ geueth him self present in the earth How then doe you straight way inferre by a therefore that we are bid lift vp our harts to hâ—…nward because he is there by whom we must be 〈◊〉 fed If you meane he is both there and here you say very wel buâ—… thâ—… you graunt his body to be at once in diuers places at the least by yâ— way of SacrameÌ„tall being Except you will say his body is not in these mysteries and then he geueth not him self present For his body is the chefe thing whereof this Sacrament is named Neither we are flesh of his flesh in those mysteries where his flesh is not present to be ioyned with ours You say that Christ geueth him self present yea so farr present that we know certainly we are flesh of his flesh and yet you bid vs goe to heauen because he is there of whom we must be ful fed As though his mysteries were not in earth in which you graunt he geueth him selâ—… present If any spark of grace remaine in you consyder that God hath geuen you ouer into a lewd vnderstanding into a blind hart in to palpable darknesse Ye wold set God and the deuill together ye wold reconcile your fond hearesie with the healthfull Gospell of Christ you wold seme to confâ—…e with Christ yâ— he geueth him self present in these mysteries with S. Paul that we are flesh oâ—… Christes flesh and yet withall you will ioyne your own repugnant assertion that the body of Christ is only in heauen and consequently not in these mysteries which are in earth The longer you stand in this repugnance the more you shame your selues I haue not spoken this for any other cause but to stirr vp your minds by words of sharp warning which S. Paul biddeth vs vse to heretiks thereby to prouoke some such as haue regard to their soules to repent in tyme and to persuade them selues that they are not able to geue a new exposition of Christes supper which may stand with the old Gospell of Christes Church The body of Christ is the meat of his supper For thereof he sayd Take eate this is my body If then Christ geue him self present in these mysteries he geneth his body present If his body be present how say ye we must lift vp our harts to heauen there to be ful fed Is not Christ him self being present able to feed vs full How is it then that we must goe vp to heauen to be ful fed But let vs farther consyder your discrete discurse It is said in the preface of the Masse Lift vp your harts which words you interprete as though it were sayd your meat is in heauen and not vpon the holy table This argument I maruail if any man be able to answere The people are warned before coÌ„secration to liâ—…t vp their myndes to heauen Therefore the body of Christ is not really present on the alter aftar consecration As much to say as Before the incarnation of Christ the Prophetes and Patriarchs called and cried to God them selues and also exhorted the people to praie for the coming of Christ therefore when he was come he was not true God and true man in earth We crie Lift vp your harts before the body of Christ is made as beseching God we may haue his body made for vs. when it is made we lift the body it self vp to be adored and worshipped of the faithfull people as hauing then obteined our desier and that because it is the true body of true God And yet euen after consecration and after the body is really present it might wel be sayd lift vp your harts to heauen where by lyfting vp we should meane nothing ells but that the faithful men should not geue them selues to wordly thoughts of the earth of mony of flesh but list vp their minds to thinke of euerlasting ioyes Againe by naming heauen we meane not to denye yâ— real presence either of God in the whole earth or of Christ on the altar but only to shew that we should looke for another worlde and yâ— life thereof This argument might haue become a tinkar better then a diuine and least of all it could become a superintendent who ought to haue knowen that yâ— Church is yâ— kingdome of heauen and therefore the kingdome of God is within vs that to consyder what Christ worketh in his Church and for her sake is also after one sort to lift vp our hartes to heauen last of all he ought to consyder that S. Chrysostom writeth Diddest thou not promise yâ— Preist when he cryed lift vp your minds and hartes and saidest thou not we lift them vp vnto our Lord Will you see a wonderfull matter The table is furnished with the mysteries the Lamb of God is offred for thee the Priest is hofull for thee a spirituall fyre floweth from the table See what lifting vp of harts was to the old Fathers It was to acknowlege the mysteries vpon the table to beleue the sacrifice of the Masse and not to deny the real presence of Christ. That is in deed a homely lifting vp of harts to lift the body and blood of Christ cleane from the altar and holy table Such lifting away becometh theues Hitherto these men brought neither any euident authoritie of Scripture thereby to fortifie their opinion nor any sentence of auncient Father coÌ„cerning the question of the reall presence And now I pray you see what worshipful geare they bring We say in the Masse lift vp your harts before yâ— body is sanctified and made present therefore it is not made present at all We say grace before the meate is set vpon the table therefore none at all is set there This is the stuff of them that boast so much of the Gospell This is my body is forgotten which is fower tymes repeted twise of two Apostles and twise of two Euangelists Yet is that forgotten and lifting vp of harts which came of the good inuention of Godly Fathers but yet from men it came that is called in for a witnesse against the truth of the Gospell And yet euery man thinkeththey bring nothing but the pure word of God for their false doctrine ¶ What be grosse imaginations concerning the supper of Christ. ANd Cyrillus sayth that in the receauing of the mysteries all grosse imaginations must be put away Here is the second authoritie alleged against the reall presence of Christes body and that I warrant you full strong Grosse imaginations must be put awaye in receauing the mysteries therefore Christ spake not properly nor truly when he sayd This is my body Are we not now happy to haue such fine preachers who can shew the beleuing of that which Christ sayth
and teacheth to be a grosse imagination O grosse imagination of these pitifull preachers May there be a more grosse imagination then to imagine that Christ lyed Cyrillus biddeth vs put away grosse imaginations and Cyrillus saith of yâ— reall presence Ne dubites an hoc verum sit eo manifestè dicente hoc est corpus meum Sed potius suscipe verba Saluatoris in fide Cum enim sit veritas non mentitur Doubt thou not whether this be true sith him self plainly saith This is my body But rather imbrace the words of our Sauiour in faith For seing he is the truth he lieth not Who so consydereth well these words may vnderstand that Cyrillus thought nothing more grosse then to doubt whether that body of Christ be present or no. What grosse imaginations then did Cyrillus bid vs put away For sooth aboue all that we should not imagin Christ to lye Secondly that we should not imagin his words concerning this Sacrament to be dark or obscure seing Christ as he sayth spake manifestly Again that no man should thinke any other body to be geuen besydes the true body of Christ who in one person is God and man In the tyme of Cyrillus a great heretike named Nestorius scholar to one Diodorus falsely taught that Christ had two persons one of God an other of man Therefore they imagined the the body of Christ which all the world euen the heretikes them selues beleued to be present vpon the altar after consecration to be the body of man but not the proper body of God the word This was a very grosse imagination and therefore ought to be put away from the mind of faithfull men in receauing the mysteries Hereof Cyrillus literally said Num hominis comestionem nostrum hoc Sucramentum pronuncias irreligiosè ad crassas cogitationes vrges eorum mentem qui crediderunt Doest thou pronounce this our Sacrament to be the eating of a man And doest thou irreuerently inforce the mind of the faithfull to grosse cogitations Behold the grosse cogitation was to thinke that we doe eate that body of a maÌ„ whereas in dede through the vnitie of person it is yâ—â—…ody of God him self And therefore Cyrillus sayth afterwarâ—… Proprium est corpus eius verbi quod omnia viuificat It is the body proper to that word which quickeneth all thinges Of this â—…oule and grosse eâ—…oure two epistles are extant of Cyrillus as also in all his workes he full oft confuteth it One thing I wil further note this fine penner of the Apologie citeth not where Cyrillus speaketh of these grosse imaginations because the place is maruelous euident against him And what foul play is this to belie Cyrillus as though he had spoken of that imagination wherein we beleue that reall presence of Christes body vnder the form of bread whereas he spake of that wherein Nestorius vnderstanded that we did eate the flesh of Christ with out the diuine nature vnited vnto it in one person Cyrillus sayth because the word which is of God the Father is life by nature it hath declared his flesh to be the geuer of life hac ratione facta est nobis benedictio viuificatrix and by this meanes the blessing is made to vs geuer of life Cyrillus calleth yâ— Sacrement of the altar benedictio blessing because it is made by blessing Now in naming blessing he must nedes meane that which is blessed which is on the altar before vs and not any thing coâ—…ceaued in faith or spirit Therefore Cyrillus meaneth out of all coÌ„trouersie that thing which is made by blessing which we take in our hands which we put in our mouths to be able to geue life euerlasting which none other eatable thing can doe besydes the reall flesh of Christ. For the nature of Godhead as Cyrillus there confesseth is not eaten by itself or a part from the flesh If we put this together I require no more but that he be an honest man who shall construe the place of Cyrillus He shal be forced to confesse such an eating in the Sacrament of the altar as is not proper to the Godhead And yet eating by faith is proper to vs in respect of the Godhead therefore Cyrillus speaketh of eating that which quickeneth vs to life euerlasting with our body also and not with faith alone An other grosse imagination was to thinke that we eating the body of Christ should eat it dead or mortall and passible as we vse to eate other meates Whereas it is quicke yea of power to quicken vs as Cyrillus teacheth Quoniam Saluatoris caro verbo Dei quod naturaliter vita estconiuncta viuifica effecta est quando eam comedimus tunâ—… vitam habemus in nobis illi coniuncti quae vita effecta est Because the flesh of our Sauiour ioyned to the word of God which is life na turally is made able to geue life When we eate it then we haue life in vs being ioyned to that flesh which is made life The fifth grosse imagination is to thinke that we should so eate Christes flesh as if it were rawe and not by any meanes made meate for mannes cating Of this grosse imagination the Capharnaits were Ad immanes ferarum mores vocari se a Chri sto arbitrabantur incitarique vt vellent crudas hominis carnes manducare sanguinem bibere quae vel auditu horribilia sunt They thought them selues to be inuited of Christ to the cruel custom of wild beastes and to be prouoked to eate the raw flesh drinke the blood of man which thinges are horrible to heare It was yet no lesse a grosse imaginatioÌ„ to suppose they should cate the body of Christ peece meale one taking the shoulder an other the legg the third the brest and so foorth Against which imagination S. Augustine hath writen Their imagination also is very grosse who think that substance of bread to remaine after consecration as though they wold eate that immortall and gloriouse flesh of Christ with bakers bread Which is the cursed banket of the LutheraÌ„s whereas Christ said The bread which I will geue is my flesh geuing vs to vnderstand yâ— he wold not haue in his heauenly supper an earthly substance of materiall bread And yet it is a more grosse imagination to confesse that reallpresence of Christes body and to denye adoration to it sithens it is the body of God But how grosse is it to denye it to be a propitiatorie sacrifice sith it is his body who is the propitiation for the whole world I omit at this tyme his grosse imagination who teacheth the words which are spoken of a gift presently made and deliuered to be words of promise and of preaching * But the grossest imagination that euer was heard of is of them who affirm no body of Christ at all to be made really present vnder the form of bread
outwardly celebrated thereof and not only diuerse predictioÌ„s were made by the Prophetes concerning the same but also when Christ him selfe was come into the world he did both make an introduction to the promise of his supper by a miraculouse blessing and breaking of fiue and seueÌ„ loaues to the Iewes and more ouer in expresse words foretold that he wold geue his flesh to be eaten euen the same flesh which he wold geue for the life of the world But for so muche as some men thinke that Christ in the sixth Chapiter of S. Ihon speaketh not properly at all no not so muche as by the way of promise of his last supper I must as well proue against them who thinke so that Christ spake in that place of the gift which he afterward made in his parting banket As also that the reall presence of his flesh and blood is euidently proued by such words of promise as he there vttered For it can not be doubted but the truthe it self performed all that in deed it self whiche his words had before promised for the tyme to come Neither ought it to be a grief to any man if in handling these matters I seeme to intreat of hard questions which are aboue the capacitie of the vulgar people For the nature of all holy mysteries is such that as S. Augustine sayeth it may soner be impugned popularly and plausibly then be so defended Which notwithstanding I haue done what I can to vtter all things plainly And yet who is there that now can iustly find fault with me for handling deepe and obscure matters Is not euery man sufficiently instructed by this tyme to iudge of all points in diuinitie Is not that man who in parlement scared not to sit iudge of this high mysterie and without the consent of any one Prelate in that howse to condemne the vnbloody sacrifice of the blessed Masse is not that man able to vnderstand suche writings as are set foorth in that behalf He that must if a parlement be called prescribe a faith vnto me what say I vnto me he that will take vpon him to prescribe it to all the realme to generall Councels yea to the whole Churche he that will accuse his Fathers and graundfathers euen to the tenth generation of ignorance of superstition and of idolatry he that accompteth him self spirituall and therefore sufficient to discerne doctrines spirits will he say that a poore scholar of Oxforde doth write to high for his vnderstanding If it be so let him vnderstand that the sayd scholar is a very base member in Christes Church and a very ignorant man in re pect of those notable Bisshops other diuines whom he heard and sawe at the Councell of Trent with suche admiration that 〈◊〉 deed he was neither able nor worthy to speake among them Let him vnderstand that those Fathers did so exactly serche out the truth of the present controuersies as well by conferring together the holy Scriptures as by vewing the bookes of the aun cient Doctors ánd Councels that they spent in some one matter fower moneths coÌ„tinual To be short let him vnderstand yâ— seing the tenth part of the learned men 〈◊〉 Christendome came not to yâ— Councell and yet there were in it aboue two hundred persons of suche excellencie for wit learning vertue that it passed much more the wisedom of any one realme then the graue Senate of a whole realm doth excede that particular Councell of neuer so meane a Litie Let him I say vnderstand what wisedom what knowlege what iudgement is and hath bene in the whole Church of God by the space of fiftene hundred yeres together The preaching practise and gouernement of which long tyme a few such feared not of late by their open voices to coÌ„demne as to whom if a maÌ„ should at their own howse propose a very meane probleme or doubt in diuinitie they wold not only refuse to answer therevnto but they wold also confesse plainly that they neuer studied the science of Diuinitie They wold swere if nede were that they neuer attended principally to any other thing then to serue God and their Prince and to hauke or hunt Whereof I put them in mind to the end they should depely coÌ„syder with what temeritie they attempted to determine the high and secret points of Christian faith and that knowing their fault they should bewaile amend the same I beseche God to geue vs al grace to know our selues and tâ—… beware that whiles we couet to be as Gods in vnderstanding the Scriptures we tast not of the tree which is named the knowlege of good and euill and afterward be cast out of Paradise because we contented not our selues with the order and condition which our Lord had appointed for vs. I trust although the matters which I intreat of be very hard to make them yet plain by such help as the auncieÌ„t Fathers haue left vnto vs in their most learned works and commentaries According to whose wisedome I wil expound those places of S. Ihon which specially appertein to my purpose The Chapiters of the third booke 1. The Argument of the sixt chapiter of S. Iohn is declared 2. It is proued by circumstances and by the confereÌ„ce of holy Scriptures that Christ speaketh in S. Iohn of his last supper 3. The same is proued out of the Fathers and Councels 4. Answer is made to them that teache the coÌ„trary out of the Fathers 5. Item to them that teache the contrary out of the Scriptuâ—…es 6. The gift of the euerlasting meate is shewed to be the gift of Christes flesh at his supper 7. The equalitie of substance alleged betwene Christ and his Father proueth one substance to be geueÌ„ both of God the Father to Christ and of Christ to vs. 8. Christ is not the bread of life to vs by the gift of his flesh except we eate really his own flesh 9. Whereas three giftes are named in S. Iohn Christes gift partaketh of both the other therefore conteineth his reall flesh vnder a figure 10. The midle state of the new Testament betwene the law and glory requireth the same truth which is in heauen to be geueÌ„ vnder a figure 11. The bread that Christ will geue which is his flesh must nedes be meant of the substance of his flesh 12. Christ himself sheweth that the eating of him by faith or in a figure only differeth far from the real eating of his flesh in his last supper 13. Christes flesh to be as really present in his supper as water is at baptism In so much that childern were somtyme communicated 14. That S. Augustin did not teache these wordes except ye eate the flesh caet to betoken only eating by faith and spirit or by figure alone 15. Christes flesh being meate in dede must needes be really present to be eaten 16. By the maner of Christes tarying in vs it is ê“ued that we eate his
fulfill it â–ª for the fulfilling of the law without the putting away thereof is no lesse to say then to putt the fulnesse of new grace vnder a shadow which shadow may seme to kepe a resemblance with the old law so that of two distincte states there must now be made one new middle state of the which the outward parte resembleth the law and the inward is one with the state of grace Let vs put an example in the precepts of nature to make this thing more plaine The law saith Non occides Thou shalt not kyl This precept was not put away by Christe but the true ground of it which is not to be angry was ioyned therevnto as it appeareth by yâ— sermâ—…n of Christe in S. Mathew It was said to them of the oldelaw Thou shalt not kyl but I say vnto yow that euery one that is angry with his brother shal be gylty in iudgement Here we see two things the one of kylliug the other of being angrie That of kylling is outward That of angre is inwarde they both make but one precept of the new Testament the not kylling dependeth vppon the not being angrie and then is kylling throughly taken away when anger is throughly cured and as it fareth with this precept so staudeth it with the the blessed Sacrament whereof we reason For it keepeth yâ— forme of bread and wyne which vnder yâ— law was emptie and the truth which was be tokened by the olde manna is put by the almyghtic power of God vnder the formes of bread and wyne and so remayneth the law not altogether put away for a kynd of figure taryeth stil and it was euer a siguratiue law but fulfilled because the body of Christ which is the fulfilling of the law is made present vnder a figure The signe of circuncision saith S. Leo the sanctification of gifts the consecracion of priests the purity of sacrisice the veritie of washing the honour of the teÌ„ple is with vs. there is no legal instruction no prophetical figure quod non totum in Christi sacrameÌ„ta transierit which is not wholy transferred into the Sacraments of Christ and again one oblation of thy body and blood fulfilleth the diuersity of the old sacrifices Hitherto S. Leo the great To yâ— same effect serue yâ— words of blessed Dionysius a Counseller of the Senate of Athens scholar to S. Paule who hauing declared the holy kinde of gouernaÌ„ce which is in heauen among the ordres of Angelles and hauing shewed that by them the inferiour degrees of men are brought vnto God according to their capacitie he first sheweth that God gaue vnto the world the goueruement of the law which he gaue as to children in signes and tokens and as to weak eyes in figures clowdes or shadowes But afterward came our holy gouernaunce which is the end and fulfilling of the former law Now saith this holy writer Nostra hierarchia coelestis est legalis quae communiter medietate extremorum comprehenditur cum illa communes habens spiritales contemplationes cum hac autem signa quo sensum mouent quorum varietate distinguitur per ea piè ad deum adducitur Our holy gouernance saieth Dionysius is both heauenly and legal that is to say hauing somewhat like to the law conteyned in coÌ„mon betwene those two extremyties partaking with that of heauen spirituall contemplations and with this of the law sensible signes whereby it is diuersly distincted and by them it is brought after an holy mauer vnto God We haue heard how the scholar of S. Paule ioyneth in our state the heauenly contemplacioÌ„s of Angelles who looke vpon God him selfe with the outward signes of the law For by heauenly contemplacions S. Dionysius meaneth that truth which face to face is sene in heauen But let vs returne again to the words of S. Paule who did yet expresse this matter more plainly keping the same diuision but geuing euery thing his playne name The law had the bare shadow of things to come The truth is the body of Christ it self which he calleth also Rem ipsam the thing it self wherein also dwelleth the nature of God Now the ioyning of a figure with the truthe is called Ipsa imago reruÌ„ the very shape or image of the things Vmbram enim habens lex futurorum bonorum non ipsam imaginem rerum For yâ— law sayth S. Paule hath the shadow of good things to come not the very image of the things The good things to come are the vision of Christ in glory and yâ— clere sight of God who corporally dwelleth in the body of Christ. The shadow hereof was yâ— law whereof Moyses being steward obtayned bread from the ayer for the children of Israel But the image it self of the things that is to say wherein the body of Christ is conteyned and in that body God dwelleth yâ— image is the substance of God man couered vnder the formes of our blessed Sacrament of the altar And therefore that Sacrament is properly the gift of Christ coÌ„ teyning both it whiche we shall see in heauen and suche a figure as we haue sene vnder the lawe couering presently the truth to come with the shadow past to come I say without a shadowe past I say without yâ— real truthe but now hauing the truthe vnder a shadow Maximus and Pachimera do vpon S. Dionysius allege S. Paule for the profe of that which Dionysius said Oecu menius likewise expoundeth the things them selues to be the life to come the shadow to be the old testameÌ„t the image of things to be the state of the Gospel This I take to be the true meaning of the holy Ghost who doth not in vaine cause the gifte of God by Moyses to be named diuersly from the gift of God the father and the gift of Christ to differ from them both Moyses is sayd to haue geuen God the fa ther presently to geue Christ promiseth that he will geue God by Moyses hath geuen bread God the father at the tyme of speaking gaue his sonne in visible fleshe Christ promyseth to geue yâ— bread which is the flesh of the sonne of man which flesh vnder the forme of bread bringeth together in the Sacrament of the altar the good things of heauen such figures as were in the law All which distinctions of geuing and truth of gifts the Sacra mentaries by their figuratiue doctrine make voyd as they doe the reste of the holy Scriptures For they will that Christes outwarde gift should in it conteyne no inuisible truth of fleshe and blood but euen the bare substance of common bread and wyne feeding vs with needy and impotent creatures as though we remayned yet babes as though Christ in fulfylling all figures had destroyed them and not left them full and perfect That which the water and the cloude did signifie is now really performed in baptisme where
we are saued by the washing of regeneration and of the renewing of the holy ghoste Likewyse that which Manna dyd then shadow hauing the swetenesse of all deyntie and pleasant tastes as now really geuen because yâ— flesh of Christ is meate in dede We differ not in substance of our manna from the Angels of heauen but only they are out of all feare we lyuc in good hope they see and eate we eate see not but beâ—…ue They are in theyr and oure countrey we are in the way to them Whyles we are goyng the truth of heauen is couered to vs but sith Christ came downe to be our guyde he hath left the kingdome of heauen in the blood of the newe testament among vs as really as him self â—… really for that purpose tooke fleshe and dyed in the same flesh to thintent he being exalted vpon the crosse should draw al things vnto him selfe ¶ The bread that Christ promiseth to geue which is his flesh must nedes be meant of the substance of his flesh HAuing already touched the three seuerall tymes of geuing â–ª which are spoken of in S. Ihon order wold yâ— I should shew the three seuerall kinds of working those three gifts But for as much as the last gift of the three is the gift of Christ whereof we doe principally intreat I thought good to say somewhat of it alone Christ hauing sayd before work the euerlasting meat which the Sonne of man will geue you cometh now to namè what kind of meat it is and the bread sayth he which I will geue is my flesh I haue proued already that these two sentences belong to one maner of gift which also is promised to be geuen to vs and not only to be geuen for vs as some doe aâ—… To be geuen to vs I say in the Sacrament of Christes supper and not only for vs vpon yâ— Crosse the which thing because I haue by diuerse reasoÌ„s proued in two places of this present booke it shal be now suâ—… to warn the reader that S. Cyprâ—… writing vpoÌ„ our Lords prayier hath alleged these words The bread which I will geue is my â—…esh as spoken of the Eucharist The like hath S. Chrysostom done in his comments vpon the same place affirming that Christ spake of the mysteries beside that which he speaketh hereof vpon the sixt of S. Ihon doth also allege it again for the Sacrament of Christes supper naming benedictionem mysticaâ—… the mysticall blessing S. Augustine often tymes allegeth this text for the gift made in Christes supper as I haue declared before also Theodoritus was of the same mind and as for Theophilact and Euthymius be so clere in this matter that they neuer doubted thereof Which sith it is so let it staÌ„d for a truth most vniuersally receaued yâ— Christ saying The bread which I wil geue is my flesh meant the bread which I wil geue you at my last supper is my flesh Moreouer the word bread must be noted which standeth not presently for wheaten breade but only for food and meat For as Christ sayd before work the meat which the sonne of man wil geue you so now he sayth and the bread which I wil geue is my flesh declaring yâ— bread in this place is all one with meat The which truthe is also expressed of S. Cyrillus where he sayth Saluator cuÌ„ ad Iudaeos multa de carne sua dissereret ac viuisicum verè panem â—…am appellaret panis enim inquit quem ego dabo caro mea est When our Sauiour disputed manie things among the Iewes of his flesh and caâ—…ed it the bread truly geuing life he sayd for the bread which I will geue is my flesh Thus it is clere that Christ in effect sayth I will geue you a kind of meat or food in my last supper yâ— which is my flesh euen the same flesh which I wil geue for the life of the world This promise Christ made at Caphâ—… to al the â—…tude but 〈◊〉 submitted theÌ„ selues to receaue that doctrine beside the twelue Apostles among whom Iudas being one had this promise made to him also For although Christ knew him to be a deuil and traitour as him self sayd euen at Caphâ—…um yet seing he taried with the twelue euen at the last supper and other men knewe not so muche of his maliciouse intent Christ dissembled it and as he promysed his fleshe to all so he gaue it to the twelue in the night wherein he was betrayd The whiche thing I speake to thend the reader might perceane what Christ promised presently Suche a gift it was the whiche was performed â—…o lesse to Iudas then to the other Apostles It was not therefore a spiritual gift only which was promised for such a one Iudas neither did nor could take but it was a reall â–ª and externall gift which was deliuered with the hands of Christ and receaued into the mouthes of the Apostles After which sort Iudas tooke it Which could not be so except the fleshe of Christ were vnder the forme of bread which Christ gaue Again Christ spake not now of geuing his flesh by faith only for that gift his Father presently gaue as he sayd Pater meus dat vobis panem de coelo verum my Father doth geue you the true bread from heauen That gift Christ him self was being geuen in flesh to th end we should beleue in him and 〈◊〉 vpon him by spirituall deuotion But Christes gift both hath an other person an other tyme. The person is Christ the tyme is to come Wherevpon S. Chrysostom here noteth Se non patrem dare dicit He saith him self to geue and not his Father It is therefore a reall gift to be made externally whereof Christ speaketh WherupoÌ„ it foloweth that Christes flesh was promised vnder the form of bread which suin his â—…pper was taken blessed and deliuered Under that form Christes flesh is promised not in faith only but in truth of nature and in the same substance which was geuen 〈◊〉 the life of the world The Sacramentaries must nowe say that flesh here standeth for the signe and figure of Christes flesh and so by that meanes they will say both Iudas had the figure of Christes flesh geuen â–ª and the other Apostles had the flesh it self by faith and spirit It hath bâ—…e â—…wed before that the bread whereof Christ now speaketh and which he affirmeth to be his flesh is Christ him self as he is true God and man Therefore to say the bread which Christ will geue is the signe of his flesh is to say that Christ him self through his own gift is the signe of his own flesh for of any other bread Christ spake not in this place then of such bread as him self is And of that he spake not in that only respecte as he is God but as he is man And so either the manâ—…hood of Christ is yâ— signe of his flesh
may be alleged against me first by the Lutherans who wold proue thereby that Christ in S. Thou spake figuratiuely wheâ—… he named the eating of his flesh and the drinking of his blood For there wil they say he toke eating and drinking for perfect beleuing and remembring Christes death which is no sacramentall eating To whom I answere that S. Augustin by calling this speach a figure meaneth not to deny that it apperteineth to the last supper but only that it is a figure of speache in respect of the maner of eating his flesh and of drinking his blood because it semeth to commaund the visible and external eating of a mans flesh which is a heynouse thing but in dede Christ meant that they should caâ—…e his fleshe and drinke his blood swetely and profitably in a Sacrament in a mysterie in a remembraunce of his death who purchased our life which was done at Christes last supper when taking bread he said after blessing this is my body which is geueÌ„ for you take eate which body who so eateth worthely he must nedes communicate with the passion of Christ in so much as he eateth that body which suffered so bitter a passion for him Now by the fact of eating to communicate also with the spirite godhead of Christ that is the figure whereof S. Augustin speaketh but otherwise it is out all question that S. Augustine meant not by the swete remembraunce of Christes death to exclude the necessitie of receauing that Sacrament the which if we caâ—…e not when we shold cate it we shal not haue life and the whiche is commanded to be made for Christes remembrance Or is any man able to make a more swete remembrance of his own deuotion then Christ hath iustituted for vs at his last supper therefore S. Augustin â—…oth meane that whiles we eate the SacrameÌ„t we should communicate with Christes passion by doing yâ— in soule which our body doth Farthermore S. Augustin expoundeth these present wordes of Christes last supper in diuers other places of his workes in so much that he disputing against the Pelagians expresly affirmeth them to be sayd De sanctae mensae Sacramento of the Sacrament of the holy table and vppon the booke of Leuiticus he asketh why the Iewes were forbidden to drink blood sith Christ exhorteth all men that wil haue life to receaue the blood of his sacrifice in alimentum to nourish them which thing is knoweÌ„ to be done in the Sacrament of the altar and the exhortation therevnto is made in S. Iohn This much is sufficieÌ„t to answer the Lutherans concerning that they leane to S. Augustins authoritie in whom he that listeth to see more may reade the places noted in the margeâ—…t Secondarilie the Zwinglians graunting this place to be vnderstanded of Christes last supper and building vntruly therevppon the necessitie of both kindes make an argument that in his last supper we haue not the body of Christ present vnder the forme of bread after consecration but only that by eating materiall bread the figure thereof we must remember it absent and swetely repete in our minde what paines Christ suffered â—…or vs and with how great loue he redemed vs. and this their saying they wold father vppon this present place of S. Augustine because he calleth Christes speache figuratiue For the better vnderstanding of this present controuersie it is to be noted that S. Augustine writing rules or precepts of christian doctrine taketh and defineth a figuratiue speache after a certain peculiar maner which he him self describeth in this sort Quicquid in sermone diuino nequè ad morum honestatem neque ad fidei veritatom propriè referri potest figuratum esse cognoscas Whatsoeuer in the word of God can not be properly referred neither to the honestie of maners nor to the truthe of faith be thou sure it is figuratiue Whereby we may perceaue that he measureth a figuratiue speache by true faith and good maners to either of which all that cannot be properly attributed he doubteth not to call figura tiue in such sort as he now vseth that word for a thing that meaneth a farther truthe then the word naturally soundeth The figure that S. Augustine findeth in Christes words is because if we rest in their natural sense they can not be referred to the honesty of maners for it semeth a dishonorable dede and against charitie to eate a mans flesh for it is both against that charitie which a man oweth to him self and therefore is called flagitium dishonour and also against yâ— which we owe to our neighbour and therefore is named facinus an vncharitable or hurtsull act For as S. Augustine him self sheweth how he taketh a figuratiue speathe so doth he tell how he taketh flagitium and facinus It is surely a wilfull abusing of good lerning if a man knowing how a master and teacher taketh his termes will notwithstanding dispute with him vsing them in other seuse which thing sith it is not landable we knowing what S. Augustine calleth figuratiue and what he calleth dishonour and vncharitable must so talk of those things as he hath done Why then is it a figuratiue speache when Christ â—…ad the Iewes â—…ate his flesh S. Augustine him self geueth the cause saying Facinus vel flagitium videtur iubere he semeth to command a thing dis honorable and hurtfull dishonorable to yâ— cater hurtfull to him whose flesh is eaten for it is a thing muche against the honestie of nature to fede vpon our brothers flesh and it can not be naturally and properly done without the losse of his life whose flesh we eate for these two causes or els for any one of them we ought to think this precept to be a figure that is to say that it must be more profitablie vnderstanded then yâ— words doe properly sound what sound they properly See good reader whether I deale syncerely with thee or no. It is a weighty matter to haÌ„dle diuine mysteries and therefore I endeuour to vse therin such warinesse as becometh me I will bring none other mans words but S. Augustines own to shew what the precept of eating Christes flesh at Capharnaum did seme to sound properly S. Augustine speaketh in this wise of the Iewes CarneÌ„ sic intellexerunt quomodo in cadauere dilaniatur caet The Iewes vnderstode flesh after such sort as it is torne in peeces in a carcase or as it is sold in the shambles and not as it is quickened with the spirit And in an other place S. Augustine writeth also of the very same matter Durum illis visum est quod ait nisi quis manducauerit c. it semed a hard saying to the Iewes except a man eate my flesh he shal not haue life euerlasting They toke it foolishly thei thought of it carnally and supposed that our lord minded to cut of certain smal peeces of his body and to
geue it them This is a hard talk sayd they they were hard and not the talk for if they were not hard but gentle they wold say to them selues He speaketh not this thing rashly but because there lieth priuie some Sacrament â—…eing gen tle not hard they wold â—…arie with him and should learn of him that thing which after their departure those lerned who taried for when yâ— twelue had taried with him the other being departed they as who were sorie of yâ— others departing warned Christ that they were offended with his word so were departed but Christ instructed them and sayd It is the spirit which quickeneth the flesh profiteth not the words which I haue spoken to you are spirit and life vnderstand that which I haue spoken spiritually Ye shall not eate this body which ye see ne shall not drink that blood which they shal shed who wil 〈◊〉 me I haue commended to you a certain Sacrament which being spiritually vnderstanded shal make you liue and although that Sacrament mustenedes be visibly celebrated yet it must be inuisibly vnderstanded thus much S. Augustine First I note in these words against the Lutherans that S. Augustine vnderstandeth the precept of eating Christes flesh of the Sacrament of his last supper for there only a Sacrament of his death is visibly folemnized and inuisibly vnderstanded Secondly I note against the Zuinglaâ—…s that the figuratiue speache which S. Augustine acknowlegeth in Christes words is to be measured and meant according to the natural and customable speaking and vnderstanding of carnall men who yet be not fully faithfull for they thought they should haue eaten Christes flesh torne into peeces to fâ—…l their bellies there withal for in dede the eating of flesh naturally imploieth cutting or tearing before it come to our month and afterward chawing with the teeth and so the filling of the bellye but in respect of all suche meanings the words of Christ be figuratiue For seing it is against the honestie of maners to order mans flesh after such a cruel fashion the Iewes should haue deuised how to make an honest meaning of his words whom they confessed to be a great Prophete or at the least they should haue asked of Christ the true meaning of his own words For seing Christ had multiplied siue loaues miraculously to feed them and did so many other miracles and so much good in al the countrie that all men who were voide of malice confessed him to be of God reason geueth they should harken obediently to his words as the which they might perceaue to be spoken by no meane or common man and that therefore they should not measure them by their own phantasie experience Now then to say that except ye eate my flesh is a siguratiue speache is no more to say but you must not take the eating of Christes flesh so as at the first sight it cometh to your mind neither concerning the vsuall maner nor concerning the customable end of yâ— eating for that is vnhonest Tarie therefore vntill you find a better sense Whiche sense is found when it is knowen that Christ vnder the forme of bread geueth the substance of his flesh whole sound and quick with the Godhead corporally dwelling in it to the end we should liue spiritually for euer by worthy receauing it into our bodies and soules Thirdly I note much the kind of speaking which S. Augustine vseth For he calleth that thing a Sacrament vpon yâ— words of the Psalm now alleged which in his bookes of Christian doctrine he called a figure Shewing him self to take the name of a figure for all that when a farther and higher thing is to be vnderstanded then was outwardly expressed in which case the thing expressed is a Sacrament to wit a figure or a holy signe of that higher truth which is to be vnderstanded but he meant not by the name of a figure either to exclude the truth of eating Christes flesh or the truthe of drinking his blood but only the grosse maner of eating and drinking it to a carnal end which the Iewes thought vpon for as the killing and eating of the Paschall lamb was not only natural but also gaue yâ— faithful to vnderstand that Christ â—…ould be both killed on the crosse and eaten in a Sacrament and as the figure which was in that Lamb did not diminish the real killing and eating thereof but only did refer it to a higher truthe so the figure which is in eating Christes flesh doth not diminish the true eating thereof but only declareth that eating to be a figure because it is referred again to a higher truthe both in Christ whose flesh that once died is now eaten and in vs who eate it not so much for to eate it corporally as to fede spiritually of God him self who maketh that flesh profitable and that S. Augustine thought so it is euident by his own words vpon S. Iohn ye know not what is that maner of eating this flesh but except ye eate it c. Lo the maner of eating was secret but the thing that should be eaten was naturall flesh Again Carnem sic intellexerunt quomodo in cadauere dilaniatur aut in macello venditur non quomodo spiritu vegetatur They so vnderstode flesh as it is torne in a carcase or solde in the shambles And not as it is quickened with the spirit or Godhead Here it is reported wherein the Iewes did erre They toke the word flesh amisse not concerning the substance of it which must be really eaten but concerning the maner of eating it Is not modus Latin for the maner Is not quomodo as much to say as by what maner The Iewes vnderstode yâ— name of flesh Quomodo dilaniatur non quomodo vegetatur After such maner as it is torn into pecces and not after such maner as it is quickened with the spirit of God Do not these words import that the Iewes erred in the manner of eating Christes flesh Doth not he that findeth fault only with the maner of eating flesh sufficiently allow the eating of the flesh it self if it be done after a good maner Yea farther doth not he that sheweth the maner how it may be well eaten approue that kind of eating it As we must not â—…ate Christes flesh after such a grosse maner as is vsed in eating such flesh which is commonly cut into peeces Right so we must eate Christes flesh after such maner as it is quickened with the Godhead So doe S. Angustines words import I beseche thee good Reader see the oddes betwene the argument of a Catholike and of a SacrameÌ„tarie He reasoneth thus we must not eate Christes flesh carnally and butcharly therefore we must not eate really yâ— substance thereof We reason thus We must eate Christes flesh as it is quickened with the Godhead therefore we must eate really the substance thereof The argument of the Sacramentarie is naught
the elements of bread and wine the SacrameÌ„t is made what is that Sacramente we say it is the making present in a miraculouse sorte the true body and blood of Christ. Our aduersaries say it is the appointing of bread and wine to be a figure of Christes body and blood through the remembrance of his death For our belefe I bring S. Augustines authoritie who saith except ye eate my flesh are words figuratiue and out of it thus I reason The â—…ating of Christes fleshe and the 〈◊〉 of his blood being reall 〈◊〉 which must be performed in Christes supper yet being called 〈◊〉 good 〈◊〉 siguratiue 〈◊〉 must nedes 〈◊〉 the sigures of somwhat the 〈◊〉 dedes words being referred to the supper os Christ 〈◊〉 nedes betoken somewhat as they are there 〈◊〉 But the eating of flesh in Christes supper can betoken nothing at all 〈◊〉 his flesh be there eaten the eating whereof may be the 〈◊〉 of this betokening Therefore these wordes import of 〈◊〉 that in Christes supper the 〈◊〉 of Christ is really eaten and his blood is really drunken It is not sayd of Christ except ye eate bread drinke wine Of those elemeÌ„ts he in the promyse of his supper made at Capharâ—… speakethnot one syllable for which cause we must not aske at this time what they figure signisy in Christes supper because nowe there is no mentioÌ„ of theÌ„ except any man be so frontike as to say that yâ— flesh of Christ is here made yâ— figure of bakers bread his blood yâ— figure of wine whereupon it would folow that y◠〈◊〉 blood as being 〈◊〉 of these dead 〈◊〉 were worse and baser then the elements theÌ„ selues for euery figure is some way or other behind the truth which it figureth If then we must leaue of the consyderation of bread and wine if likewise no respect must now be had of the words of consecration which are not yet spoken os what other thing can these 〈◊〉 ratiue words except ye eate my flesh signifie in Christes supper but this except ye eate my flesh in that mysticall and wonderfull maner which I will geue it in and to that 〈◊〉 end for the which I being true God wil geue it you that is to say except ye do both take it in the Sacrament and spiritually remember my death 〈◊〉 me thanks for it and conforming your selues to it ye shall not haue 〈◊〉 in you By whiche interpretation Christes 〈◊〉 are figuratiue in so much as they meane neither that maner of â—…ating pâ—…ces of fleshe whiche the Iewes vnderstode noâ—… that end of eating it which they thought vpon mynding altoge ther as S. Cyrillus and S. Chrysostom note the feding of their bellies But if Christes flesh be not present at all whereof is it a figure when it is eaten can that which is not signifie or figure anie thing caÌ„ the flesh which is only figured at the tyme of our eating bread as the Sacramentaries teache be made a signe and figure by eating it if the eating of Christes fleshe be not the figure the wordes Except ye eate my flesh be not figuratiue For if eating â—…e throughly taken for beleuing and for no eating at all theÌ„ these wordes do not apperteine to the SacrameÌ„tall eating of Christes supper But seing the Sacramentaries teache them to speake of the supper as in truth they doe the eating must so be figuratiue one way that yet it be true another way For if there be no true eating there lacketh a grouÌ„d which may be the figure of another eating that is to say of spirituall communicating with Christes passion If some reall eating must be had to warn vs of that spirituall eating surely that real eating can not in S. Iohn be meante of bread and wine sith Christ neuer named them therefore it is imployed that Christ meaneth except ye eate my flesh so as it is a figure both of my death and may be a cause of your spiritual life ye shal not liue euerlastiÌ„gly Thus doubtelesse did Christ meane thus dyd S. Augustine expound his wordes The Sacramentaries doc erre in making Christes words to be figuratiâ—… only passiuely whereas they are also figuratiue actiuely That is to say the Sacramentaries so take this matter as if it were only said the fleshe and blood of Christ be figured signiâ—…ed in his supper as to be spiriâ—…ually fed on But it is not so said only but also the actuall eating of Christes flesh is taught to be a figure it selfe of another spirituall eating Therefore we eate really flesh one way to signifie another way the â—…ating and beleuing in flesh spiritually And that is proued out S. Ambrose most maniâ—…estly where he saith In edendo potando 〈◊〉 sanguinem for there is the point albeit the Sacramentaries go about to corrupt his wordes by euil distincting of them quae pro nobis oblata sunt significamus In eating and drinking the 〈◊〉 and blood we signifie those things whiche were offered â—…or vs. Behold the â—…ating 〈◊〉 doth signiâ—…ie and make a figure of the self same flesh as it was offered for vs. And so doth both Christ S. Augustine â—…ane at this tyme. our Lord coÌ„maunding vs to eatâ—… his flesh doth command vs to coÌ„municate with his passion saith S. Augustine and profitably to remember his death that is to wit he commaâ—…deth both to eate the body which died to eate it worthely to eate it in hart as wel as in mouth to eate it in remembraunce of his loue toward vs as wel as in the SacrameÌ„t to eate it as the Godhead doth quicken it and as it figureth the entring and tarying in his mysticall body the Church This eating of Christes â—…eshe is swete is profitable is not hard not carnall not without a figure or mysterie For to eate without any mystical meaning is only to fill the belly whereof Christ spake not he commanded a figuratiue eating of his fleshe the which figuratiue â—…ating should not take away the real eating of his flesh for that eating whiche is not reall can not be actiuely figuratiue sith euerie figure is made vpon a true ground of one thing done really of another thing meant mystically But the figuratiâ—…e eating importeth a farther thing then to rest in the eating it selfe It is therefore insensibly said of the SacrameÌ„taries that those wordes which naming a certain actuall and real dede as the eating of mans flesh is be â—…iguratiue because the flesh is not really â—…ten But they be in dede figuratiue because the fleshe of that 〈◊〉 is 〈◊〉 also and vnderstanded to be more then â—…ally eaten for it 〈◊〉 〈◊〉 spiritâ—…lly eaten also The Sacrameâ—…taries comâ—…ted an otâ—…er foule error in these wordes 〈◊〉 whiles they wil draw this place of S. Iohn to their purpose they are constrained to expound the wordes of Christ iâ—… this 〈◊〉 〈◊〉 ye eate tâ—…e 〈◊〉 of the sonne of man that is to say
verily meat For he sayd not only my flesh is true meat but it is truly meat It hath not only yâ— true nature of meat but also yâ— true maner of it for as verus cibus is true meat so is verè cibus truly meat As true meat is sayd in respect of the essentiall proprietie and effect of meat which is to nourish so is the flesh of Christ truly meat in respect of the maner of it because it is receaued in at the mouth goeth into the body after such sort as other meates doc although it nourish spiritually I haue sayd often tymes that Christ in this chapiter speaketh both of spirituall eating alone and besydes that of Sacramental eating together with spirituall He speaketh of spirtuall alone about the middest of the chapiter â—…raight after those words work the euerlasting meat which the sonne of man will geue you Which words are the generall theme to the whole Sermon folowing But of Sacramental eating as being the sâ—…cond part of his Sermon Christ speaketh specially and expresly from these words forward and the bread which I will geue is my flesh Whiles Christ was yet about the first part of his Sermon which beloÌ„geth to spiritual eating alone he sayd Patermeus daâ—… vobis panem de coelo verum My Father geueth you the true bread from heauen Qui credit in me non sitiet vnquam He that beleueth in me shall not thirâ—…t at any tyme. As Christ is only beleued on and only receaued by faith so he is panis verus the true bread or meate But when he was come to the second part of his Sermon where he spake of Sacramentall eating as well as of spirituall there he sayd for Pater meus dat ego dabo For verus verè In stede of my Father he sayth I in stede of doth geue he sayth I will geue In stede of him self to be true food he sayth His flesh is truly food There is in the second parte none other substance then was in the first to th' end we should vnderstand that Christ geueth in his Sacrament the same reall flesh which his Father gaue him when he came down from heauen by taking flesh But there is an other tyme of Christes gift at his last supper and an other sorte or maner of his geuing For that which God the Father gaue vnto the soules of the faithfull God the Sonne geueth to their bodies also And by that meanes he is not only true meate but also truly meate And that without all dark speaches or parables S. Hilarie well vnderstanding the strength of the same word Verè truly or verily or in dede presseth the old Arrians and new Sacramentaries therewith in this maner De naturali in nobis Christi veritate quae dicimus nisi ab eo discimus stultè atque impiè dicimus ipse enim ait caro mea vere est esca caet Thus they are in English That we say concerning the naturall truth of Christ being in vs except we learue it of him we say it foolishly and vngodly For him self sayth My flesh is meate in dede and my blood is drink in dede he that eateth my flesh and drinketh my blood tarieth in me and I in him There is no place of doubting left concerning the truth of flesh and blood for now both by the profession of our Lord and by our own faith it is truly flesh and truly blood And these things taken and swallowed are the cause that we tary in Christ and Christ in vs. Is not this thing the truth It may well chaunce not to be true to them who denye Iesus Christ not to be true God S. Hilarie disputing in those words against the Arrians who wolde Christ to be one with his Father in will only doth proue that we also are one with Christ naturally by some â—…anes that is to say by naturall partaking of Christes flesh in his last supper And to proue that thinge albeit he might hauc brought many places out of the Ghospell or out of S. Paule yet 〈◊〉 to bring this place out of S. Ihon as the which he thought no lesse plaine then any other was And twise he repeteth that the flesh of Christ is truly meate Dâ—…ce as being spoken of God an other tyme as being also beleued of vs. and farther he affirmeth vppon this place that the flesh and blood of Christ being taken and swallowed bringe to passe that we are in Christ and Christ in vs. The taking of Christ by faith doth not proue S. Hilaries purpose for he must shew that we take Christ in body and nature euen as he defendeth Christ to be one nature and substance with his Father The being of Christes flesh in our bodies and the reall ioyning of the one to the other is that which S. Hilarie forceth vppon And therefore he sayth afterward that Christ naturaliter in nobis permanet tarieth naturally in vs. By that word naturally S. Hilarie expoundeth how he taketh the word Verè truly For he taketh it as if it were writen my flesh is to be naturally receaued of my Disciples as meate The which thing he had twise expressed before saying nos verè verbum carnem cibo Dominico sumimus We take yâ— word made flesh truly in our Lords meate And again Verè sub mysterio â—…arnem corporis sui sumimus We take the flesh of his body truly vnder a mysterie Lo by thies meanes the naturall veritie of Christ is in vs according as we learned of him saying My flesh is meate in dede All men knowe what we receaue into oure mouthes and bodies in Christes supper That very thing is affirmed of Christ to be his flesh And by that receauing of ours his flesh is truly meate S. Gregorie of Nyssa brother to S. Basile the greate warneth vs puro defaecatoque animo coelestem cibuÌ„ sumere To take the heauenly meat â–ª with a pure â–ª and cleane mind The which meat sayth he no sowing brought forth vnto vs by the arte of tilling the ground But it is bread prouided for vs without seed without sowing without any other worke of man It flowing from aboue is found in the earth for the bread which came downe from heauen which is the true meate which is obscurely meant by this historie of Manna is nor a thing without a body For by what meanes caÌ„ a thing without a body be made meate vnto the body The thing which is not without a body is by all meanes a body This blessed man alludeth euidently to the wordes of Christ in S. Iohn where he saith my flesh is meate in dede for the bread whiche came downe from heauen whiche is the trew meate is none other thing then the flesh of Christ. this kind of thing is not a spiritual thing that lacketh a body but it is a trew body how doth S. Gregorie proue it to be a trew body because it is made
him self to be almyghty God He said also that it was profytable because he that dyd eate his flesh and drinke his blood should be raised againe to life euerlasting If they had beleued him in these pointes they might haue asked yea without asking they had knowen at or not long after his last supper the maner how it should haue bene coÌ„ueniently done as those Apostles did know who continued in their belefe And the way of knowledge was at his last supper where taking breade with speaking of these wordes this is my body he changed the substance of the breade into his body and wylled his disciples to take and eate his body This much those could not fre because thei would not beleue but to say that Christ hyndred their belefe by words more hard then neded that is more cruelly sayd thê it neded Oportebat c. they ought saith S. Cyril first of al to cast the rootes of faith in their mind and then to aske the thinges that were to be asked but the Iewes asked importunely before they beleued for this cause our Lord shewed them not how it might be brought to passe aâ—…terward S. Cyrill declareth how Christ in his last supper shewed yâ— maner also to theÌ„ who dyd beleue although they asked not for it ¶ The right vnderstanding of those words It is the spirite that quickeneth the flesh profiteth nothing I May be the shorter in this point because none of those who are meanely conuersant in the bookes of auncient writers though otherwyse they beleue not well haue applied these words against the reall presence of Christes body in his last supper for how can it be that Christes fleshe which is geuen for the life of the world should profite nothing Therefore S. Basil S. Chrysostom and S. Augustin do expound the name of flesh after one sort for the fleshly and carnall vnderstanding of the Iewes who thought they should haue eaten Christ as men eat mutton and beefe whereas Christ meant to geue his flesh in a secret maner as the faithful know which notwithstaÌ„ding the Luciferian spirit of Caluin reproueth this first vnderstanding in his comments vppon this place But it is sufficient to say that he difsented from those three notable pillers of Gods Church before named The second vnderstanding is on Christes behalf whose flesh should not profit any thing if the spirit that is to say the Godhead did not make it able to geue vs euerlasting life The which sense is chiefly followed by S. Augustin also and by S. Cyrillus Now seing the flesh of Christ is geuen so to vs vnder the foorm of bread that the Godhead is present with it we are sure to haue much profit by it What nede moe words If this saying appertem not to the last supper it maketh nothing against our belefe If it doe appertein to it the words are Propheticall because they speake before hand of a thing which most certeinly shall come to passe in the last supper and then the fulfilling of them will make them plaine For as Procopius saith A prophecie at the first sight is not clere but when it is come to the euent which was forespoken and is coÌ„ferred with the thing it self then draweth it to a perfit clerenes If now the sayd words were fulsilled at the supper and take a clere vnderstaÌ„ding thereof what meaning can they haue but that when Christ gaue his body he gaue it after a spiritual sort not after a fleshely maner He gaue not a shoulder to one Apostle and a legg to an other a brest to the third and a ribbe to the fourth but the whole body to euery 〈◊〉 not visible in the forme of flesh but inuisible in the forme of bread so making plaine why he had so often called him selfe bread and said that the bread which he would geue is his flesh He gaue not his body without his soule and Godhead neither his blood without his bones and flesh but the spirite quickened al things eche kinde had whole Christ. He lost not his visible body by geuing of it but by his words which are spirit and life turned bread and wine into his body and blood shewing yâ— as he was at the table in his whole body notwithstanding they did eate the same body so he might be in heauen although the sub stance of his true body and blood were geuen in his Sacrament in earth What shall I say more If the vnderstanding of these words depend vpon the last supper they must not geue vs a rule how to vnderstand the last supper but they must take their vnderstanding of it Who dare say that bread was crucified for vs because Ieremie sayd Mittamus lignum in panem eius let vs put wood into his bread Do we not rather say that because we are sure that the true flesh of Christ was crucified therefore in Ieremie bread is taken for flesh Who dare say that Christ had hornes in his hands because Habacuk said Cornua in manibus eius Do we not rather say that by hornes he meante the corners of the crosse because we are sure that Christ had vpon the crosse no materiall hornes in his hands If then these words the spirit quickeneth be referred to the supper and there we finde bread wine taken and after blessing body and blood geuen we may be well assured that one truth doth not take away the other Spirit doth not take away flesh but spirit must be taken for the Godhead which maketh the flesh both to be present and profitable to all such as receaue it worthely ¶ The words of Christ being spirit and life shew that his reall flesh is made present in his last supper aboue all course of nature and reason VErba quae ego locutus sum vobis spiritus vita sunt The words which I haue spoken or as the greke text readeth which I doe speake to you are spirit and life The Capharnaits hearing Christ say he wold geue his flesh to be eaten partly thought it not possible for him to geue partly not semely for them selues to take They imagined a diuisioÌ„ of yâ— flesh which should be deliuered and consequently the person whose flesh were cut in such peeces must die but how could a dead man geue his own flesh to be eaten Again though he could doe it what a cruel thing were it for them to eate mans flesh Christ knowing this theyr grosse concept sayth that the sonne of man wil ascend into heauen where he was before Thereby declaring first his almighty power and Godhead Next that the gift of his flesh doth not import the lacke of life either in yâ— geuer or in the thing geueÌ„ For theÌ„ in dede the gift should be litle worth because it is the spirit life which quickeneth dead flesh profiteth nothing to euerlasting life My words sayth Christ be spirit and life that is to say they
be words of him that is by nature euerlasting life who meaneth to geue his flesh aliue and that not only so aliue as our flesh liueth whiles the soule is in it but so liuing as that flesh liueth which is 〈◊〉 and ioyned in one person to the Godheâ—…d Think no more you grosse Capharnaits of dead flesh geueÌ„ by peece meale which is not auayable to brâ—…g you to heaueÌ„ but think of such a flesh as God hath assuÌ„pted to geue life by it to the world of such a flesh as will ascend by his own vertue into heauen of such a flesh as being conceaued not by the sede of man but by the holy ghost hath power to become spirituall without losse of his true nature and substance My words be spirit and life Spiritus est Deus God is a spirit In ipso vita erat life was in the word verbum caro factum est and yâ— word was made flesh Of that flesh Christ words must be vnderstanded That is the flesh which he will geue which we must eate that flesh liueth with God and in God and geueth them life who receaue it worthely This doutlesse is the literall meaning of Christes words and therefore S. Cyrillus douted not to write Spiritum hic c. Christ hath called here the very flesh â—…pirit not because it hath lost the nature of flesh and is changed into the spirit but because the flesh being very nigh ioyned with the spirit or Godhead hath receaued the whole power of quikning or of making thiÌ„gs to liue The words then which I haue spoken to you are spirit that is to say spirituall Et de spiritu vita id est de viuisica naturali vita sunt And they are of the spirit and life That is to say of the naturall life and of that which maketh other things to liue This phrase Verba mea de spiritu sunt my words are of the spirit doth meane that the words of Christ haue in them some of his spirit and of his diuine power Which meaning sith it is most true these words of Christ doe not shew that the naming of flesh and blood which went before was figuratiue and that now Christ declareth only a spirituall vnderstanding of them as the Sacramentaries teach but all is cleane coÌ„trary For Christ now geueth a reason why his former words be possible easy true and proper The reason is for that he is God that spake them and he spake them of that flesh which is vnited to the sonne of God Spiritus viuificans est caro Domini c. The flesh of our Lord sayth Damascen is a spirit which quickeneth because it was coÌ„ceiued of a quickenâ—…g spirit sor that which is borne of the spirit is spirit Which thing I say not taking away the nature of the body but intending to shew the Godhead thereof and the power which it hath to make things liue As therefore the flesh of Christ was not thereby no flesh because it was ioyned to his diuine substance but rather had by that vnion the power to make vs liue for euer euen so yâ— words which before did shew the flesh of Christ to be meate in dede and his blood to be drink in dede are not now declared to be figuratiue or vnproper words but rather they are declared to be most proper and true because they are witnessed to be spirit and life For as the Godhead is in his own nature most infinite almighty simple and vncompounded and the truth it self So those words which partake of the Godhead are declared to be of most strength to work that they sound to be most simple and to haue least figures parables in them as the which conteine the vertue to make that truth which they signifiâ—… So that the name of spirit doth not stand to depriâ—…e vs of Christes reall flesh but only to make it profitable to vs and to shew that Christ by his word is able to geue vs his flesh wherein the Godhead corporally dwelleth Corpus Dei sayeth S. Ambrose Corpus est spiritale corpus Christi corpus est diuini spiritus quia Spiritus est Christus The body of God is a spirituall body the body of Christ is the body of the diuine spirit because Christ is the spirit that is to say God Non ergo corporalis esca sed spiritalis est It is therefore no bodily but a spirituall food The food is spirituall as the body of Christ which he toke of the virgin is spiritual But the body is not spiritual as though it lacked the substance of true flesh but because it was wrought and made by the holy Ghost in the virgens womb Therefore the heauenly bread which we receaue from the altar is a spirituall food noâ—… that it lacketh the true substance of Christes flesh but because it is wrought and made present vnder the foorm of bread by the spirit of God and by the holy Ghost aboue all course of nature It is clere saith S. Ambrose that the virgen did beare Christ otherwise then the course of nature was and this body which we make is of the virgen What sekest thou here the course of nature in the body of Christ seing our Lord Iesus him self is brought foorth of the virgen besyde the course of nature As who should say the reall flesh of Christ is made present vnder the foorm of bread by the holy Ghost euen as Christ was incarnate in the virgens womb by the holy Ghost It is the Godhead the spirit the life that worketh all things in yâ— holy mysteries The flesh without yâ— Godhead profiteth nothing From yâ— Godhead the words came which Christ spake That Godhead is it which maketh Christes flesh profitable Per carnem spiritus sayth S. Augustine aliquid prosalute nostra egit caro vas fuit quod habebat attende non quod erat By the flesh the spirit or Godhead did somewhat for our saluation The flesh was the vessel or instrument mark what the flesh had or held and not what it was by his own nature And again The charitie of God is spread in our harts by the holy Ghost which is geuen to vs. Ergo it is the holy Ghost which quickeneth The words which I haue spoken to you are spirit and life What is it to say they are spirit and life They are to be vnderstanded spiritually If thou hast vnderstanded them spiritually they are spirit and life if thou hast vnderstanded them carnally they are spirit and life but not to thee Thus farre S. Augustine The word spirit may stand to signifie God Angels the soule of man the life the gift of God made to any reasonable creature the wind or breath or ayer or briefly any thing that moueth But among all significations the chief is to signifie God who is by nature the only spirit which quickeneth and moueth all other spirits
nourishments because the only spirit shall suffise to nourish it qua causa etiam spiritale erit for which cause also the body shal be spiritual now as after resurrection the spiritual being which our bodies shal haue doth not diminish the truthe of their nature but declareth a wonderful abettering of them in that they be made in maner equal to spiritual substances euen so the body of Christ in his supper is spiritual not for any lack of his true substance vnder yâ— formes of bread and wine but because it is wholy possessed and replenished with the Godhead and is present after the maner of a spirit as being neither sene nor felt nor tasted but only beleued And therefore this blessed Sacrament is worthely called of the Churche at the consecration of the blood yea as I think it is called of S. Paule also mysterium fidei the mysâ—…erie of faith because it secretly coÌ„teineth vnder the formes of bread ond wine the flesh the blood the soule and the spirit or Godhead of Iesus Christ. The which mysterie of faith the Deacons vsed to deliuer to the faithful after consecration as Iustinus the martyr doth witnesse and therefore S. Paule willed the Deacons to vse that mysterie of faith with a pure and cleane conscience To be short The Sacramentaries abuse yâ— word of God miserablie when they talk of the spirit and of the flesh of Christ in such sort as they do For Christ sayd the flesh profiteth nothing meaning only the corruptible flesh of a bare man who is no God The Sacramentaries expound it as if it were sayd it is nothing worth to eate Christes own flesh really but only it is profitable to fede on it by faith Christ sayd it is the spirit that quickeneth meaning the Godhead to make his flesh profitable vnto vs. They take it so as though the spirit alone did qâ—…icken vs at his last supper without eating his fleshe really Christ by naming the spirit reuoketh â—…ot the real gift of his flesh the eating whereof he auouched to be necessarie for vs. They vse it contrarily to proue his flesh to be geuen vs really in his last supper as though he had corrected his former words Christ meant to adde more dignitie and worthinesse to the eating of his flesh then is in other mens flesh because the spirit made it alone quick aliue and profitable They endeuour by the precense of the word spirit to say he wold not geue his flesh to be eaten in dede and so abuse that name to the diminishing of his inestimable gift Christ sayd my words are spirit that is to say of diuine power proceding from God They imagin he sayd my words be vnproper and cropicall or parabolicall as being only true by an allegory Christ meant his words to procede from his own spirit and maiesty and thereâ—…ore to be true aboue the course of nature They expoâ—…nd theÌ„ as if he had sayd you must care my flesh in your spirit only not in very dede Thus they wreast that to the spirit of maÌ„ which Christ said of the spirit of God and vnder this ambiguitie of words they couer theyr poisoued doctrine Christ would vs to vnderstand spiritually the reall â—…ating of his reall flesh because he would geue it vs without losse of his own body without lothsomnes of our stomacks and without remouing from his own place in heauen They apply the spirituall vnderstanding of eating his flesh to take away the real â—…ating of it as though he that vnderstandeth a thing spiritually should not therefore eate that really which he vnderstandeth to be mysticall The substance of Christes flesh eaten is the ground of that mystery figure Sacrament or spiritual vnderstanding which Christ spake of Because he would them to eate his flesh not to fil theyr bellies but to signifie and partake yâ— merits otherwise done in that flesh They taking away the ground of the figure which is Christes fleshe adde of theyr own iâ—…ention bread wine to be the grouÌ„d of this figure and of the spirituall vnderstanding They making Christes spiritual words tropicall and gramatically â—…iguratiue abase theÌ„ beneth yâ— condition of coÌ„mon words For a proper word iâ—… of more dignitie then an improper and meÌ„ for the most part speake properly Christ sayd my words are life meaning theÌ„ to be so proper that they performe whatsoeuer they promise or speake as hauing the propriety of the Godhead which is most far from all figures shadowes and changes They make them dead words For seing the mind of the speaker vttered in plain words is yâ— life of the words the same words vttering the speakers mind obscurely are as dead and without life vntil they be expouÌ„ded What shal I say more they take these words to be figuratiue in such sort that they make theÌ„ inferiour to the common words of mortall men who neuer ligthtly vse yâ— words flesh and blood for the signes of flesh and blood but for the substances of them and muche lesse doe they vse flesh and blood so to signifie bread and wine that the same bread and wine must again signifie Christes fleshe and blood as I haue noted before that the Sacramentaries are constrained to say if they will defend theyr false and 〈◊〉 doctrine the which I praie God they may haue grace to see and to amend The preface of the fourth booke VUe haue shewed what proufes may be brought out of Christes promise at Capharnaum for his reall and corporal presence in the Eucharist it remaineth we nowe declare the same truth by that whiche he performed in his last supper And because the chefe controuersie is whether the words of Christ do meane as they sound or els must be taken otherwise I wil first make it plaine that they ought to be taken properly as they sound to men of common vnderstanding vntill an euident reason be brought why they must be meant vnproperly therewithal I shew that no reason is now to be heard for the vnproper interpretation of them because the tyme of all such allegatioÌ„s is expired more then fiften hundred yeres past for so much as the whole Church is in possession of the proper meaning Afterward I wil proue the proper literall meaning of those words by the circumstances of the supper by the conference of holy scriptures taken out of the old and newe testament and last of all by the commandement whiche was geuen the Apostles to continue the Sacrament of Christes supper vntill he come to iudge the worlde If in conferring the promise with the performance or by any other occasion I chance to say somwhat whiche was before touched I must aske pardon thereof as who endeuore partly to make al things playne partly to confirme the present matter whereof I speake by such conuenient allegations as for the tyme come to my remembrance Once I am sure it is not a thing affected of me to say the same thing oft albeit either the affinitie
〈◊〉 of Godhed dwellech corporally in Christes flesh so his flesh râ—…ally eaten of vs with due faith charitie is a maruelouse instrument to geue vs the euerlasting meate and to ioyne vs most 〈◊〉 to the spirit of God Marke well that concerninge the eating God by saith and minde we approue it as a speciall good thinge but we say farther that God came in flesh to be eaten in flesh of them that consist of flesh And therefore hauing sayd my Father geueth you the true bread from heauen and I am the bread of life which hitherto is meant to be eaten by faith he also goeth forward promising an eating to come herafter that is to say in his last supper and thereof saith the bread which I will geue is my flesh and he that eateth me tarieth in me The same Christ commeth in his owne person to performe yâ— former promise not saying only beleue ye in God and in me as I teache you but saying and doing that is to wit taking blessing geuing and saying take eate this is my body which is geuen for you 〈◊〉 this only pointe were depelie pondered it semeth to me that the almightie speaker so sent so promising and so doing ought to be of suche aucthoritie that nothing should staye vs to beleue that externall thing to be his body whereof he sayd this is my body Let vs now adde hereunto the wisedome the prouidence the truthe and the goodues of yâ— speaker who wold not of purpose blind his owne spouse with siguratiue wordes both of promise and of performance and yet the one ioyned with the other and the person who both speaketh and doth well considered make to men of reason suche persuasion of a proper speache that no sufficient cause is lefte why to presume those wordes to be figuratiue Of this first circumstance Eusebius Emissenus writeth Ad cognoscendum percipiendum sacrificium veri corporis ipsa te roboret potentia consecrantis Let the very power of him that consecrateth it strengthen thee to know to perceaue the sacrifice of the true body Again recedat omne 〈◊〉 ambiguum qui auctor est muneris ipse etiam testis est veritatis Let al doutfulnes of insidelity depart he that is the authour of the gift is him self also the witnes of the truthe ¶ The second circumstance may be to consyder the tyme when the supper was made THe tyme of speaking was the nyght before Christ departed out of this world at what tyme men are wonte to speake most plainly And S. Paule himself noted that circumstance saying our lord in the night that he was betrayed toke bread c. For when the howre of death draweth nere men vse manifestly to shew their last wil without al figures tropes as nighe as the matter will suffer And how much more wold the wisedom of God vse wordes warily in this case specially seing S. Augustin witnesseth that he gaue this Sacrament after supper when his passion was at hand to thintent the highnes of the mysterie might the better sticke in the hartes and memorie of the disciples whereas otherwise the Churche is taught by the holy ghost to receaue this Sacrament fasting for the honour saith S. Augustine of so great a Sacrament Let vs now a litle weigh with our selues whether any good and discrete man knowing his parting hower out of this world to be at hand will speake of purpose such words of ordeining matters to be done after his death the which words he foreseeth wil cause his heyres either to synne greuously if they obserue theÌ„ plainly as they should or els to haue an inward dissensioÌ„ if some affirme them to be plaine others denying and 〈◊〉 them â—…o be figuratiue for if Christes words be in dedt figuratiue the Catholiks synne both in teaching the contrarie and in adoring Christes body and blood vnder the formes of bread and 〈◊〉 which thing they are constrained to doe by the force of the words and then they are giltie of 〈◊〉 who possiblie can find no cause why they should not beleue their master so speakig and doing as he spake and did and thus lieth the â—…ander vpon Christ himself but if the words be in dede plain then Christ is purged and the only sault is in them who will not beleue I think it far the better to beleue the wonderfull discretioÌ„ of Christ â—… so 〈◊〉 him to mistrust the infidelite of wicked men ¶ The third circumstance concerning the persons who were at the last supper THe hearers were his twelue Apostles who should instructe yâ— who le world of that which they lerned of Christ in this very busines whereof we talke and so they did neuer leauing in any peece of all their writinges or preachinges that Christ leste a figure of his body without the very truthe thereof conteined in the Sacrament of the altar To the same Apostles it was geuen to know and vnderstand the mysteries of the kingdom of heauen whereâ—…ore it is very iueredible that the greatest mysterie of the whole Church was either hidden from them by Christ or by them hidden from vs. Yet it can not be denied but it is in some part hidden if that words which report it be figuratiue and parabolicall for parables are spoken as Christ himself witnesseth out of Esaias the Prophet so that men hearing doe not vnderstaÌ„d in hart the things which are spoken Thyrdly the Apostles were those who taried with Christ at Capharnaum where he promised his flesh and blood therefore if Christ had then spoken figuratiuely to the people yet now at the least he should and wold haue declared the matter more plainly and so he did in dede not verilie adding any word which might shew his former talke to haue beue figuratiue conceruing the substance of flesh to be eaten the substance of wine to be drunken but only teaching the maner of geuing them his flesh and blood vnder the formes of bread and wine to be figuratiue and mystical because they are not geuen to fill the bellie but to fede the soule not so much for the fleshes sake which we 〈◊〉 as for yâ— spirit Godhead which replenisheth that flesh of Christ. ¶ The fourth circumstance concerning the ending of the old passouer and the making of a new THe occasion mouing Christ at his last supper rather then at any other tyme to say ouer bread This is my body and ouer wine This is my blood was the setting and placing of the new Paschal Lamb in stede of yâ— old For least his Churche should be without a mysticall sacrifice called according to the law of Moyses a passouer that is to say a sacrifice betokening our passing ouer the sea of synne and our 〈◊〉 to the Land of grace and life which we looke for as sone as the old Lamb was eateÌ„ and the tyme come that shadowes and figures should be fultilled by
bread but the Eucharist or sacrifice of thanksgeuing The Sacramentaries on yâ— other syde make thanks to be geueÌ„ of Christ in bare wheaten bread and wine They make also the words of thanksgeuing figuratiue and thereby untrue in theyr proper sense The liâ—…e was done by theyr auncestours before as S. Ignatius doth witnesse whose words Theodorus allegeth thus Eucharistias oblationes non admittunt quòd non confiteantur Eucharistiam esse carnem saluatoris nostri They admit no sacrifices of thanksgeuing nor oblations because they coÌ„fesse not the Eucharist to be the flesh of our Sauiour But hereof I shall speake again hereafter ¶ The xii Circumstance of breaking BY the fact of breaking the Protestants thinke them selues to haue one circumstance making for their opinion for what can be broken say they at Christes supper beside common bread But if we take the bread to haue bene brokeÌ„ before the coÌ„secration thereof they haue no more aduaÌ„tage by the fact of breaking common bread then they had by the fact of taking common bread For we confesse it to be still common bread vntill Christ hath said of it this is my body After whiche words if we thinke the breaking to haue bene vsed which is farre the more probable opinion we must nedes confesse the Euangelists not to haue rehearsed all things in such order as they were done in we must construe the wordes in this wise Christ tooke bread blessed or gaue thanks and sayd this is my body and then brake and gaue to his disciples the whiche interpretation is confirmed both by S. Paule as I haue shewed in an other place by the dayly practise of the vniuersall churche neither haue the Sacramentaries any iust occasion to triumphe hereof that we graunt a figure in changing the order of the words for the figure is not in Christes words of which only we contend but in the words of the Euangelistes who knowing that before the tyme of their writing the order of Christes supper was taught practised in a great number of Christian churches dyd rather attend to write the 〈◊〉 of the matter as in most other things they haue done then curiously to note the cerimonie and order of the doing speaking And therefore he that will may obserue that they â—…oyne together all the dedes of Christes supper belonging to eche kind and afterward place the words apperteyning to the same not because none of the wordes came not betwene some of the dedes but to make short and by diuision made into dedes words to set like to his like That is to wit to ioyne only dedes with dedes and only words with words the dedes were taking bread blessing thanksgening breaking deliuering which stand together the words are take eate this is my body doe and make this thing for the remembrance of me and those be placed altogether Let it then goe for a truthe howsoeuer our aduersaries are now pleased withall that Christ did breake and gene after the words of consecration yet shal it euen so make more for the reall presence of his body vnder the form of bread theÌ„ against it because that very breaking doth shew the substance of flesh whereof Christ sayd this is my body to be so really and miraculoush present that it was conteined whole vnder euery peece and fragment of that which stil appered bread otherwise euery Apostle could not haue â—…aued one and the same whole substance without more and lesse which an other did â—…aue but the contrarie was figured in manna of the which some gathered more and some lesse but neither he that gathered more had more nor he that gathered lesse found lesse when it came to the trial of measure the which thing S. 〈◊〉 sheweth to be verified of that SacrameÌ„t of Christes supper and yet it were not so neither externallie nor spiritually if it were the substance of wheaten bread which the Apostles 〈◊〉 after yâ— breaking for then one should haue the greater peece of bread an other the lesse neither could any balance or measure daâ—…y make them througly equal Again if it being bread which was broken and taken Christ be only eaten by faith and spirit surely seing the faith and deuotion which euery man hath is in a 〈◊〉 measure from that which an other hath according as Christ or the holy Ghost diuideth his 〈◊〉 to one after one sort to an other otherwise as he listeth to euery man neither by that meaues one should haue as much as the other And that especially because some receaue life euerlasting by eating that which was broken to them and other eate their own damnation And how is it I pray you all one measure to them Or is it one to be saued to be damned S. 〈◊〉 hauing spoken of the equall measure of Manna sayeth Et nos Christi corpus â—…qualiter accipimus vna est in mysterijs sanctificatio Domini serui 〈◊〉 Quanquà m pro accipientium meritis diuersum fiat quod vnum est And we also take the body of Christ equally there is one sanctification in the mysteries as well of the seruant as of the master Albeit according to that merits of the 〈◊〉 that is made diuerse which is one The meaning of which words must of necessitie be that one substance of Christes body is receaued in the mysteries to wit vnder the foorm of bread as well by the poore as by the riche although the deuotion be diuerse wherewith it is receaued To one it is more meritoriouse in effect and to an other lesse meritoriouse but in substance it is one sanctification to all men So that the breaking and the peeces which are made certifie vs of suche a mysticall presence that as Eusebius 〈◊〉 witnesseth Corpus hoc sacerdote dispensante tantum est in exiguo quantum esse constat in toto And again De hoc verò pane cum assumitur nihilo minus habent singuli quam vniuersi totum vnus totum duo totum plures sine diminutione percipiunt This body when the Priest 〈◊〉 is as great in the small peece as it is great in the whole loaf of this bread when it is taken euery man hath no lesse then alltogether haue 〈◊〉 hath all twaine all 〈◊〉 haue all without diminishing These words I say can be 〈◊〉 neither of materiall bread outwardly broken and deliuered the peeces whereof are vnequall nor of inward grace and faith the measure whereof is diuerse â–ª but only of the substance of Christes body which is conâ—… wholy vnder euery fragment of that which is broken hauing with it none other substance which may cause any man to haue more or lesse then his fellow Of this kind of breaking S. Ignatius sayeth Vnus panis omnibus confractus est One bread is broken to all one bread of life he meaneth As for materiall loanes they werâ—… diuerse euen in the same Church and not always one But
his word 〈◊〉 this whereunto he pointeth to be in substance his oâ—…n body but his dedes perform only a signe of his own body as the Sacramentaries teach May I not now say to the Sacramentaries the like to that which Malachie the Prophet sayd to those 〈◊〉 〈◊〉 among the Iewes who offered in the temple of God â—…ind lame and feint or sicke oxen and shepe Offer illud 〈◊〉 si placueret ei aut si susceperit faciem tuam Offer such halting presents to thy Lord or capitain tel me whether it wil please him or whether thou shalt be welcome to him or no. If one should come to a greate personage and with solemne thaÌ„ks make him a preseÌ„t in words of a fat oxe or of a couragiouse horse and when the noble man were come forth to accept the present he should geue him a peâ—…ce of paper wherein it were writen this is a fat oxe or a couragiouse horse wold the noble man take it well Now come these new preachers and whereas they confesse yâ— Christ gaue thanks to his Father and sayd in words This is my body yet they feare not to teache that he offered more to him in words then he performed in dedes Yea they doubt not to teache that the words wherewith he maketh his present are vtterly vnproper and figuratiue not withstanding that S. Ambrose speaking of the Sacrament of 〈◊〉 supper sayth In coÌ„secratione diuina verba ipsa domini Saluatoris operantur In the diuine consecration the selfe words of our Lord and 〈◊〉 doe worke â–ª The words doe worke how theÌ„ are thei 〈◊〉 A figuratiue word is like a paited image which may be somewhat if the thing meant thereby be real and true but otherwise it is an idole and nothing at all But as an image of neuer so liuely a truth absent in substance froÌ„ it can not it selfe worke or doe any thing because it is dead no more can words grammatically figuratiue worke of them selues for that they are dead as not hauing theyr meaning which is theyr life present with them S. Chrysostom likewise writeth hoc est ait corpus meuÌ„ hoc verbo proposita consecrantur This saith he is my body with this word the things set foorth are consecrated And yet can this word whiche doth so wonderfull an act can it be in the meane tâ—…me so weake so feble so dead that it hath not in it self so much as the naturall proprietie of common wordes Commonly wordes do meane as they sound and those whiche do not so be concerning the vse and seruice of words which is to vtter a maÌ„s minde of baser condition then other wordes are But Christes words be so liuely that they haue power to work and make that which they sound in so much that he called them in S. Iohn life and spirit therefore it is vnreasonably said that they are figuratiue Hoc est corpus meum are but foure words of which foure they leaue neuer a one in his own significatioÌ„ and some of them they pluck from his gender other they pluck from their case which they were put in hoc this is the neuter gender with his noune substantiue corpus body they draw it to the masculine gender that it may agree with panis bread Est is a verbe substantiue signifiyng the substance of that noune substantiue with whom it is ioyned They draw it from that signification to signifie an accident in bread which in these words is not named They put corpus meum which is by Christes setting the nominatiue case into somtime the accusatiue somtime the genitiue case for they â—…ay this doth signifie my body then is it in yâ— accusatiue case or this is the figure of my body and then it is the genitiue case what miserable taking is this of so heaueÌ„ly words but hereof I think to say more vpon those words this is my blood least I now excede the measure of a circumstance Yet this one thing I can not but warn yâ—â—…eader of although it may seme to some man of no great weight But I thinke with S. Chrysostom no syllable or prick in the word of God to be superfluously placed S. Paule reciting the words of Christes supper placeth them thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc mei est corpus this of me is the body For where as the other Euangelist had writen the pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last place as we likewise in latin put meuÌ„ last the holy Ghost foreseing the heresy yâ— now should rise caused S. Paul to ioyne that proâ—…oun belonging to Christes person vnto yâ— other pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc this For although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ruled of the noun body and in sense must nedes follow after it yet it pleased God to place the same pronoun with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this shewing thereby that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must finally be referred vnto the noun corpus body as wel as the other pronoun meum mine as if it were in latin hoc mei est corpus this of me is the body That ioyning I say of this and of me together doth geue such coniecture as in the order of words may be had that as of me is the genitiue case coming after yâ— noun body so this likewise apperteyneth to the noun substantiue body and only resteth and endeth his signification in that word Whereas on the other syde if this were only referred vnto bread no reason could be brought why S. Paule should ioyne the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of me vnto it This bread of me is the signe of body iudge what a hard speache it were Let noman wonder if I so narrowly scan euery syllable For you shall see before all is done that God hath caused the wordâ—… of his last supper by so many circumstances of writing and speaking to be opened vnto vs that when the rest is all heard it wil seme probable enough not so much as the setting of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to haue bene superfluouse ¶ The. 〈◊〉 circumstance of these words Which is geuen for you ALthough S. Mathew and S. Mark thought it sufficient to report that Christ sayd This is my body as the which words both were plaine enough able to make the mysterie of Christes supper yet the holy Ghost stirred vp S. Luke to adde the other words which Christ had also vsed to thâ—…ntene the literall meaning of Christes words might be most câ—…tainly confirmed and therefore he writeth that Christ sayd This is my body which is geuen for you In all the which words there is none other noune substantiue named besides the only substance of Christes body With it agreeth Hoc This with it quod the which It cometh after the verb est is and goeth before the verb datur is geuen If now we interpret the noun corpus body by figura corporis the â—…igure of
play with Gods word to elude the scriptures and to destroy the whole writen Gospell ¶ What the new Testament is whereof the holy Scripture speaketh FOr as much as in consecrating of the blood S. Mathew S. Mark S. Luke and S. Paule make mention of the new Testament it is necessarie for the vnderstanding of the circumstances which folow â–ª to declare what the new TestameÌ„t is A Testament is the solemne ordeining of a thing by words which is wont to be confirmed by naturall or violeut death For neither the last will of any man is of strength and force vntil the testatour dye Nor any truse or 〈◊〉 is perfit vntil it be dedicated with sacrifice wherein some liuing creature is wont to be offered vnto God bloodily Of Testaments one is old an other new For it was of old tyme couenanted with the Iewes that in case they kept the law of Moyses they should haue a temporall inheritance for keping it Christ made a new truse that if we kept his law we should haue forgeuenes of synnes and enioye the euerlasting inheritaÌ„ce of God The old truse was dedicated as S. Paule speaketh by the blood of calues or oxen which were offered for the confirmation thereof The new truse is dedicated by Christes own blood which was shed for the confirmation of his new law and promise The blood of the old truse was put into basâ—…s and so sprinckled with hysope vpon the people The blood of the new truse is put into a cup or chalice and thence it is drunk by the people of God They that kept the old truse enioyed the land of promise and they that kepe the new truse enioye the kingdom of heauen Now because there are many things requisite to a TestameÌ„t first a law couenant or promise next a bloodshedding to confirm the promise thirdly an application of the blood that was shed for to be as a witnesse and a remembrance to all them who bound them selues to kepe the conditions agreed vpon it may so be that either all these things or some one of them alone may be called the new Testament When God sayeth by Jeremie consummabo Testamentum nouum he meaneth all together For he will as well publish his true law as confirm it by blood and distribute the blood wherewith it is confirmed to the faithfull when Christ sayeth This is my blood of the new Testament he meaneth the first part of the new Testament which is the law and promise it self of forgeuing syâ—…s And therefore it foloweth the which shal be shed for many for the remission oâ—… synnes In which words he sheweth how this is the blood of the new Testament Uerily because it is the blood which shall obtein and merite the forgeuenesse of those synnes which the new law promiseth to take away â—…e called it sayth S. Chrysostom the blood of yâ— promise of yâ— new law And again Testamentum nouum hoc ipso confirmatur The new Testament is confirmed with this very blood Tertullian sayeth of Chrâ—… Testamentum constituens sanguine suo obsignatum He establisheth the Testament that is to say the law sealed with his own blood But when S. Luke and S. Paule report Christ to haue said This cup is the new Testament in my blood they seme to take the word Testament for the substance of the thing which doth confirm the new Testament or witnesse it to be confirmed and not properly for the new truse and promise thereof For this that is in the chalice is not the promise of remitting synnes but it is the new Testament in Christes blood that is to say it is the thing that confirmeth the new law or that witnâ—…h it to be confirmed So doth Sedulius very well expound the words of S. Paule saying Ideo autem calix Testamentum vocatur for so I think the true reading to be and not Testamenti quia testatus est pòst paululum passionem futuram nunc testificatur factam The chalice is therefore called the new Testament because it did beare witnesse at Christes supper that the passion should be a litle after and now it doth beare witnesse that yâ— passion is made or done Thus we see that whereas a Testament hath a law a confirmation and a witnesse of the confirmation the blood of Christ is not the law it self but it is both the thing which confirmed the law and the thing which doth witnesse it to be confirmed The which if it be well remembred I trust the circumstances of greatest importance whereof I shall speake hereafter wil be the better vnderstanded ¶ The. xxiiij circumstance of the blood of the new Testament THis is my blood of the new Testament sayth Christ that is to say the blood wherewith the new Testament is con firmed and sealed as S. Chrysostom Tertullian Theophilact and the other auncient Fathers declare But the blood of Christes new Testament was reall and true Therefore this which Christ doth point vnto is the true reall blood of Christ and not the substance of wine which the Sacramentaries imagine to be a figure of this blood And so consâ—… the words this is the sigue of my blood of the new Testament But their interpretation is proued false by conferring the old Testament with the new For as the old Testament had none other thing to signifie the blood thereof besyde yâ— self same blood of the calues which was shed to confirm the old couenant so much more the new Testament must haue noâ—…e other thing to signifie the blood thereof besyde the self same blood of Christ which was shed to confirm the new law For if it be a perfection not only to haue the truâ—…e and law confirmed by blood but also to haue the confirmation thereof witnessed by sprinkling yâ— blood which was shed vpon the people it is not possible that the old law should in that point passe the new For as S. Chrysostom sayth the figure neither is cleane different from the truth yet if it kepe the condition of a shadow minor erat veritate it was lesse then the truth And yet the basin of calues blood were more then the truth if the substance of common wine were set to shew that the new truse is confirmed Again S. Paule and S. Luke so euidently expound these very words by reciting them otherwise that no reasonable man coÌ„â—…ing the words together will say that in these words blood may stand for a figure of blood They write thus Hic calix nouum Testamentum est in meo sanguine This cup is the new Testament in my blood but the new TestameÌ„t is not in the figure of Christes blood but in his true blood Therefore the name of blood which Christ vsed in consecrating the liquor in the chalice is not vsed figuratiuely For the same blood whereof S. Matthew S. Mark do speak is also meant of S. Luke and
of S. Paule but as S. Paule and S. Luke take the noun blood it can not possibly be taken figuratiuely â–ª except any man wil be so desperate as to say that the â—…w promise and Law of Christ is established in a figure of blood or in the substance of common wine Which if it were so we are in worse case then the Patriarâ—…hes and Iewes who at the least had true blood to coÌ„firm their temporall truses Testaments and promises as it may be seâ—…e both in Genesis Exodus although it were the blood of beastes it must nedes be that the heaueuly things them selues be cleansed with better sacrifices saith S. Paule If then the name of blood being put in these words this cup is the new testament in my blood be taken for the substance of Christes blood which is that better sacrifice whereof S. Paule speaketh without al question in these wordes this is my blood of the new testament it stondeth likewise for the substance of Christes blood It is one supper one Sacrament one parte of the supper and one part of the Sacrament yea one self same thing whereof all foure do speake If new do answere to new testament to testament this to this is to is how can it be that blood should not answer to blood But this cup is the new testameÌ„t in my blood can not be meant in yâ— figure of my blood least yâ— signe of blood and not the truthe thereof be that which establisheth the new truse therefore in these words this is the blood of the new testament the noune blood standeth not for a figure and signe of blood but for the real substance thereof ¶ The xxv Circumstance of these words this cup or chalice AS euery Apostle or Euangelist wrote later then other so he made the supper of Christ more plain geuing vs euidently to vnderstand that the words of Christes supper are so far of from figuratiue speaches that rather the propriety of them is by all meanes fortified I haue shewed before how the name of cup or chalice doth not hinder any whyt why all yâ— rest of Christes words may not be proper and literally true but now I affirm also that it increaseth much the reason of their pro prietie Why so Because the cup is named to shew the maner of fulfilling of the old figures In the old Testament the blood of the oxen was put in crateras into great cups or basins and so the people were sprinkled therewithall Now to bring the Apostles and all vs in mind thereof Christ nameth the cup or chalice Declaring thereby that his own blood is now to vs as the blood of oxen was to the people of Israel His in the chalice as the blood of oxen was in the basiâ—…s His presently drunk as that other was presently sprinkled Erat autem veteris Testamenti calix caet There was a cup or chalice sayth S. Chrysostom of the old Testament and sacrifices and the blood of brute beasts For after sacrifice the blood being taken in a chalice and cup they made after that sort libations or offerings of that which was liquide and renning CuÌ„ igitur pro sanguine brutorum sanguinem suum induxisset ne quis his auditis perturbaretur illius veteris sacrificij meminit Seing therefore he had brought in his own blood in stede of the blood of brute beasts least any man hearing of these things should be troubled he maketh mentioÌ„ of the old sacrifice Decumenius also writeth thus concerning the naming of the chalice or cup Pro sanguine irrationalium Dominus proprium dat sanguinem Et bene in poculo vt ostendat vetus Testamentum anteà hoc delineasse Our Lord geueth his own blood in stede of the blood of vnreasonable creatures And he doth well to geue it in a cup to shew that the old Testament did shadow this thing before Behold why the cup is mentioned Uerily to shew Christes blood to be as really in the cup of his own supper as euer the bruâ—…e beastes blood was in the cup of the old testament yea much more also For the blood of the oxen was really put into that old cup to shew that Christes blood should be really present in the cup of his supper the old blood did not shew that wine should be in Christes cup for that had bene lesse then the old testameÌ„t it self because the blood of oxen is better then wine of the grape but that blood in the basin did signifie that Christes blood should be in our chalice not only as in a figure for so it was in the basin also of the old testament but euen in very dede vnder the forme of wine It is not now sufficient to say we drink Christes blood in hart or by faith it must be drunken really out of the chalice and cup of Christes supper thence the hart must take it at Christes supper thence it must be receaued both in faith and truthe ¶ The xxvi Circumstance of the verb est left out in S. Lukes words IT is the custome of writers in the Hebrew tonge to leaue out many tymes the verb sum es fui which is latin to be and that because common sense and vse doth easily teache vs to supply that verb as being both most necessarie of al other and most frequent in common speache S. Luke writeth thus This cuâ—… is the new testament in my blood shed for you this sentence is imperfit for lack of a verb which may knit the parts thereof together I ask what verb we shal vnderstand to make it perfit The Sacramontaries say that Christ meaneth this cup doth signifie the new testament in my blood will ye then vnderstand the verb significat doth signifie if ye do so I wil shew that as well the noun cup as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testamentum are both put in the nominatiue case but if S. Luke had meant to vnderstand the verb significat he wold haue put one of them in the accusatiue case If ye supply the verb est is to make the sentence perfit that verb must nedes be takeÌ„ in the same sense wherein it is wont to be supplied but it is coÌ„monly supplied as a coÌ„mon verb whose nature is to declare the substance and not the figure of the thing which is spoken of therefore so it must be taken at this tyme. Otherwise what a folly were it wheÌ„ a verb is at the first left out to call it of purpose into the speache and as sone as it is placed there to say it staÌ„deth not properly but to remoue it again put an other verb for it What was the verb est being once left out brought in for this intent only yâ— as sone as it was in his place it should be immediatly cast out chaÌ„ged into the verb significat If ye say ye were compelled to cal it in I agree with you and say further ye are
similitude which fully doth open his minde S. Cyrillus expresly affirmeth Christ to be in vs and vs to be in him by the communicating of his body and blood euen after that sort as if a man taking wax which is melted by the fier do so mingle it with other melted wax that one maner of thing semeth to be made of both How think you M. Nowell Is one wax mingled with an other by faith and spirit alone or is it mingled by signes and tokens 〈◊〉 the one part without the reall presence of both waxes What wicked men are ye who will make vs beleue yâ— S. Cyrill did not meane the reall substance of Christes fleshe to be reallie and corporallie in vs by communicating his bodie blood If you beleue him not why do ye not deny his aucthoritie If ye beleue his doctrine why teache you not the same These be the points M. Nowell which you must aâ—…swer vnto For euery word that foloweth is in S. Cyrill euen in that place where he disputeth of the true vine though not in such order as I now put them Which thing I doe to make his whole mind appeare at once Thus he sayth * 1. The mysticall blessing or the communicating of Christes body and blood â–ª * 2. maketh * 3. Christ or the life or the flesh of life * 4. to be or to be made or to be ioyned or to dwell * 5. in vs or with vs and vs to haue it in our selues or in our bodies * 6. according to the flesh or corporally * 7. and not only by habit or power or by â—…aith or charitie or spiritually * 8. but also by naturall partaking * 9. euen so as one melted wax is mingled to an other melted wax and in maner made one therewith * 10. By this meanes we are both corporally and spiritually braunches of Christes flesh which is also the true vine See now M. Nowell how yâ— parable of the true vine rightly expounded maketh altogether for our purpose As Christ is the true vine according to his flesh so are we the braunches according to his flesh He is the vine by hauing his flesh really present and vnited to himself therefore we be the braunches by hauing the same flesh really present in vs and by being really vnited vnto it as the braunche is vnited to his roote As Christ is the true vine two ways by his Godhead and by his manhod so a maÌ„ may two ways liue by Christ by partaking of his Godhead and manhod by habit only if he haue a good faith and by partaking his manhod corporally also if he receaue worthily the Sacrament of the altar But that Sacrament could no more make vs be braunches according to the flesh of Christ then our faith and charitie doth make vs to be braunches thereof except it had his flesh really present For otherwise our faith it self is a better meane to graâ—… vs into Christ then bread and wine is because it is a ioyning of vs to God in a higher degree But the mystical blessing in S. Cyril is made the meane to ioyne vs to God in a higher degree then faith or charitie Therefore S. Cyrill and all the Fathers before him whose minde he professeth himself to folow beleued the reall presence of Christes flesh in the Sacrament of the altar And that by the way of turning the bread into his flesh For the flesh of Christ could not be really present to dwell corporally with vs and in our bodies except it were corporally receaued of vs. And other way how to receaue it corporally I see not except the bread be changed into it Thus you see what aduantage I am the true vine doth bring to the Catholike faith but no hinderance in the world can be thence deduced against the reall presence of Christes body and blood in the Sacrament of the altar M. Nowell ¶ Nay if Christ had sayd likewise this is my true very body as he sayd I am a true or very vine what a rule had we then had I Marueile if M. Nowell think more strength to be in these words my true or very body theÌ„ in these My body which is geuen for you as though yâ— true very body were not geuen for vs. But if the true body were geuen for vs Christ saying This is my body which is geuen for you sayd also This is my true and very body And therein M. Nowell shal haue a rule to know that Christ spake not metaphorically for the relatiue quod which can not agree with any other word then with the noune substantiue corpus body which noune corpus body if it stand vnproperlie the relatiue must nedes repete it so as it standeth and then if this be the sigure of Christes body which is geuen at his supper the figure of his body is geuen for vs vpon the crosse I confesse M. Nowell I could be content to goe to schole to â—…rne of so auncieÌ„t a scholemaster as you are how a word which is but once named as yâ— noune corpus body in Christes supper may be antecedent to the relatiue quod which as the Latins reade or noune substantiue to the participle datum geuen as the Greeks reade and yet be otherwise ment in his relatiue and participle then it was being the antecedent or the noune substantiue Christ sayd This is my body geuen for you wil you diuide the participle geuen from his noune substantiue body If you will not as the body geuen for vs was the substance of Christes body so this is the self same substaÌ„ce of Christes body which the Apostles are commanded to take to eate and to make In that you turne the words vitis vera not only a true but also a verie vine you are much deceaued The word vera is not now to be pressed as if it were set to signifie a naturall vine where vnto your words run but to signifie a perfect vine in respect of an imperfit for so we say he is a true man meaning a truth in his words and dedes but not in nature for a lier and falsifier is also a true man in nature Euen so Christ meaneth himself to be a moste true and perfect vine concerning the swete frute which a vine ought to bring foorth and to communicate vnto his branches For the Iewes being a vine well planted by God became through synne a â—…oure vine and brought foorth none other but wilde grapes but Christ is a true a perfit a moste excellent vine which bringeth foorth swete grapes in his faithfull members of yâ— Church Thus doth S. Augustine expound yâ— word vera true saying that when Christ calleth him self a true vine he maketh a difference betwene him self and that vine to which it is sayd How art thou turned into the bitternes of a strange vine Euthymius declareth the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie either an excellent an incorruptible a spirituall
ioyned together in the top it self which is the flesh of Christ. For they that are one mysticall howse by faith and charitie alone they are one in the fundation through the spirit of God but not yet one in the top And the vnitie of that fundation wold not cause them to be a perfite howse if some stones being reised thereon did not at the length mete really together in the top of the building which is the flesh of Christ through the connexion of which stones those also which laie in the lowest place may be sayd to mete in the top for that they are necessary and substancial parts of that howse which is builded from the lowest parte of the ground vp to the very highest top Faith is the fundation and ground of the things which are hoped for Baptisme goeth nerer the top because beside the grace of faith it partaketh some other grace proceding not only from the spirit of Christe but also from his flesh in that the water according to the minde of S. Chrysostom of Leo is as it were the wombe wherein and the worde is the sede wherewith man is regenerated as wel in body as in soule Confirmation geueth strength to the new building wherein the stones are as it were with strong barres of iron holden together But when Christe geueth him selfe to vs vnder the forme of bread then are we come to the top of the building and are ioyned really to him that is yâ— end of the law For which cause this Sacrament of Christes body blood is called of the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfectio the end or perfitenes of our heauenly building This flesh is also in the fundation but by spiritual efficacie not by reall vnion It is in Baptisme by the vse of corporall instruments of water and the word and so by spirituall efficacie and also by meane of bodily instruments proceding from the flesh by that Sacrament of Baptisme which he constituted in his body and sanctified the element thereof with his body In the Sacrament of perfection this flesh it self is present to make a moste perfite end of the whole spirituall building Thus are the baptized Christians built vpon yâ— faith of the Patriarchs and Prophets and the faithfull who receaue Christes body in his last supper are built in a higher degree aboue the faith of the Fathers and aboue the Baptisme of those who died before they partaked Sacramentally Christes flesh And seing all these concurre to make vp one howse the top whereof may touche Christes naturall body which he toke to make the reall coniâ—…nction with vs who consist of bodies all the mysticall body of Christ is perfitly one through them who being one with the rest in faith spirit and baptisme be also one with Christes flesh in truth of naturall and corporall vnion to Christes flesh really partaken at his holy table Let vs once deny the flesh of Christ to be really in the blessed Sacrament of the altar and here is no perfite building toward the flesh of Christ and consequently no reason why we should be called his mysticall body or flesh of his flesh and bone of his bones For as if Eue had not bene taken really out of the naturall body of Adam she should not haue bene in truth bone of his bones so we are not flesh of Christes flesh in truth it self except the flesh of Christ in the naturall substance thereof be the meane by our natural coâ—…ction to it that we are framed wrought into a spirituall man These last wordes of S. Paule where he toucheth how we are â—…esh of Christes flesh doe also leade vs to an other notable example of our natural vnion which is to be made to that flesh of Christ. For when S Paule had said that the husband is head of the woman as Christ is head of the Church he prouoketh the husbands to loue their wiues as Christ hath loued his Churche Who haue loued it so intierly that he hath cleansed it in the washing of water and the word to th end he might make him self a gloriouse Church without spot or wrinkle Behold baptisme is a token of Christes loue but to what end That he might haue a cleane spouse To what purpose Will he then come nere to his wife and as it were be cloupled with her Yea verily not for any fleshly pleasure but to nourish her by his reall flesh And therefore S. Paul goeth forward saying Husbands ought to loue their wiues as their own bodies He that loueth his wife loueth him self And surely noman euer hated his own flesh but he nourisheth and cherisheth it as Christ doth his Church What meane you S. Paule Is then the Church the flesh of Christ For your words import so much He answereth it is so For we are members of his body of his flesh and of his bones For this cause the man shall forsake Father and mother and shal be ioyned to his own wife and they shal be two in one flesh This is a great Sacrament or mysterie but I meane in Christ and the Church Hitherto S. Paul hath prouoked the husbands to loue and to cherish their wiues as Christ hath loued his Churche in cleansing it through baptisme and as he cherisheth it as being members of his body of his flesh and of his bones Note that as the loue of husbands toward their wiues is coÌ„pared to baptisâ—… so the cherishing of them is compared to the cherishing nourishing which Christ vseth toward his Churâ—… â–ª whiche is knowe to be done after baptisme for no man cherisheth that which is not yet borne When we are borne again in Christ we are made members of Christes body and therefore those words Membra sumus corporis eius we are members of his body may be ment of baptisme â–ª where we are made members of his my stical body according as S. Paule had said before Sumus inu icem membra we are members one of an other But when he addeth de carne eius de ossibus eius of his flesh and of his bones he then speaketh not of any mysticall flesh and blood but euen of the naturall flesh and bones of Christ whereof we are made members not by faith and mystery alone as in baptisme but by naturall participation of them in the last supper So doth S. Ireneus take these words For S. Paule spake not saith he of any spirituall or inuisible man sith a spirit hath neither bones nor flesh but of that disposition which is agreable to man the which consisteth of flesh of sinewes of bones the which disposition is nourished of the chalice which is his blood and is increased of the bread which is his body So doth S. Chrysostome also take these words saying we are members of his flesh and bones And again he hath mingled him selfe with vs and brought him selfe into
speaketh in an other place of the same matter Suprà dictum est edent pauperes saturabuÌ„tur hîc verò manducauerunt adorauerunt caet It was sayd before the poore shal eate and shal be filled But here it is sayd all the riche of the earth haue eaten haue adored For they also are brought to the table of Christ. And they take of his body and blood But they adore only and be not filled also because they folow not For although they eate Christ the poore man yet they disdaine to be poore And againe quia Deus excitauit eum a mortuis c. Because God hath raised him from the dead and hath geuen him a name the which is aboue euery name that in the name of Iesus euery knee should be bowed of heauenly earthly and of things vnder the earth They also moued with the fame of his highnes and with the glorie of his name which glorie is spred round about in the Church they come them selues to the table they eate and adore but yet they are not filled because they doe not hunger and thyrst righteousnes Hitherto S. Augustine who speaketh of eating the body of Christ from the table The riche men come to the table of Christ thence to eate his body There also they adore that which they take from the table and that which they eate And how is it possible but that this worshipping and adoring whereof S. Augustine speaketh must belong to the table of Christ that is to say to his body aud blood which is eaten from his table when the Priest geueth it to vs And yet it might not there be rightly adored if it were not reaâ—…ly present vppon the table And there it can not be present vnlesse it ve vnder the formes of bread and wine which only stand vppon the table Therefore this prophecie as wel proueth the adoration as the real presence of Christes body and blood Is it not a great blindnes in our new preachers that whereas the word of God sayeth euen the riche of the earth haue eaten and haue adored or shal eate and shall adore for so one tense doth stand for an other in the holy Scripture yet they wil haue ye eate and not adore to th' intent ye should be more vnkind thâ—…n those earthly riche men were ¶ The adoration of Christes body is proued again out of the Prophet Dauid THe Prophet Dauid speaking of the Kingdome of Christ which he exercised vpon the crosse by conquering the deuil and synne requireth vs to gene praise to him for it and not only to him but euen to his footestole writing thus Exaltate Dominum Deum nostrum adorate scabellum pedum eius quoniam sanctum est Exalte the Lord our God and worship his footestole because it is holy The Hebrew readeth because he is holy It is to be vnderstanded that Christ in one person hath two natures to wit the nature of God and yâ— nature of man Dauid willeth both to be adored and first he speaketh of the Godhead saying Exalte the Lord our God Next after of his humane nature in those words Adorate scabellum pedum eius worship his footestole for Godly honour is due to his flesh also because he is holy That is to say because his person is the second person in the Trinitie where vnto the manhod is vnited And through that vnion the nature of man is worthy of Godly honour The Iewes accompted the footestole of God to be the Arke and temple of Hierusalem toward which they bowed and adored God in their tyme of prayers But aswell the Arke as the Temple were the shadowes of Christes flesh and that not only as he was in the visible forme of man but euen as he is mystically vnder the forme of bread For the Arke did foreshadow the Sacrament of Christes body blood as Angelomus hath noted Sacerdos qui Arcam caet The Priest Oza who touched that Arke with vnaduised rashnes purged the fault of his bolde enterprise with death before his tyme wherein we must nedes consider how much he synneth who cometh gilty to the body of our Lord seing that deuout Priest is punished with death who with lesse reuerence then he ought hastely handled that Arke which was the figure of our Lords body Againe the Arke coÌ„teined Manna in it which was an expresse figure of the flesh of Christ in that respect as it is to be eaten of vs as both Christ him self hath declared in S. Ihon and S. Paul in the first Epistle to the Corinthians Likewise the Temple was a figure of Christes body according as him self sayd Dissolue ye this Temple of my body and and in three days I wil raise it vp againe The Arke therefore and the Temple being the footestole of God toward which yâ— Iewes prayed did signifie that the flesh of Christ should be adored not only in heauen whether Christ is entred as into the euerlasting 〈◊〉 and most holy of holies but also in the Sacrament of the altar which is the Arke Temple and â—…essell conteining the self same substance of Manna which sitteth at the right hand of God the Father The holy Prophet Dauid requiring vs to adore the footestole of God requireth vs to adore the flesh of Christ as well in the Arke of the new Testament which is the Sacrament of Christes body as in heauen it self because he that hath ascended into heauen and sitteth at the right hand of his Father sayd also in his last supper Take and eate this is my body Doe and make this thing for the remembrance of me Neither doe I make or first inuent such interpretation but the Fathers of the first six hundred yeres left it vnto me sauing that they expound yâ— footestole to be not only the Arke and Temple of â—…ierusalem but also the whole â—…arth in respect of the Godhead because Esate sayeth Heauen is my seate the â—…arth is the settle of my feete But herein wee may rest in S. Hieromes aucthoritie who vpon this place writeth thus Multae de scabello opiniones sunt caet There are many opinions concerning the â—…orestole what it should be But here the Prophete meaneth our Lords body wherein the maiestie of the diuine nature standeth as it were on a 〈◊〉 How so euer then wee interpret the fotestole concerning the literall and firsâ—… meaning yet the naturall flesh of Christe which he assumpted of the virgin is the spiritual truth wherevnto the Prophete directed his wordes That flesh where so euer it be is the fotestole of God and therefore it is euery where to be adored But as the Arcke deserued a speciall reuerence amonge the Iewes although it was the bare figure of Christes flesh in so much that Oza who touched it rashly died for it euen so the Sacrament of the altar which
is both the truth aâ—…d the figure of Christes visible body must by the force of this Propheâ—…y be adored among all faithfull Christians Therefore S. Ambrose disputing of this fotestole saith Per scabellum terra intelligitur per terram autem caro Christi quam hodieque in mysterijs adoramus By the fotestole the earth is fotestole by the earth the flesh of Christ which this day also wee adore in the mysteries When he saith wee adore the flesh of Christ euen at his day in the mysteries what other thing saith he then we adore the flesh of Christe at masse or in the supper of Christe or vpon the altar or vpon the holy table For all these names meanâ—… that the flesh of Christe is worshipped after consecration vnder the formes of bread and wine S. Augustine likewise coÌ„sidering that Dauid willeth vs to adore the footestole of our Lord and that 〈◊〉 saith in the person of God heaueÌ„ is to me a seate the earth is my footestole doubting how we that professe to adore one God may worship earth findeth at the last that Christ tooke earth of earth to wit flesh of the virgins flesh and because Christ walked in the very same flesh here and gaue vs the very same flesh to be eaten to saluation and no man eateth that fleshe except he first hath adored it is found how such a footestole of our Lords may be adored and how we may not only not synne by adoring but how we may synne by not adoring Behold the flesh which Christ tooke of yâ— virgin in the same he walked and the same he gaue to be eaten He toke true flesh and reall flesh he walked in the substance of natural flesh therefore he gaue vs the substance of the same flesh to be first adored and then to be eaten If you say he gaue it in a figure then he walked in flesh in a figure he tooke flesh in a figure For the same substance which he toke and walked in he gaue vs albeit he gaue it so as it might be most conueniently eaten vnder the form of breade whereunto all men are most vsed S. Augustine considering the foolish vnderstanding of the Capharnaits worthely saith as it were to them in Christes person ye shall not eate this body whiche you see nor drinke that blood which they shal shed who shal crucifie me SacramentuÌ„ aliquod coÌ„mendaui vobis I haue coÌ„mended a certaine Sacrament to you â–ª spiritualiter intellectuÌ„ viuificabit vos being spiritually vnderstaÌ„ded it wil make you liue Et si necesse est illud visibiliter celebrari oportettameÌ„ inuisibiliter intelligi Although it must nedes be celebrated visibly yet it must be vnderstanded inuisibly The last wordes of S. Augustine must agree with the first and then it shalâ—…e true both that we must eate the self same flesh which Christ toke of the virgin and yet not that body which the Capharnaits saw why Did not the 〈◊〉 see the body which Christ tooke of the virgin How then must we eate the flesh which he tooke and not that body which they saw If men will not affect blindnesse it is easy to vnderstand that all corporall natures consist of an inuisible substance and of a visible forme The forme of Christes body was that which the Capharnaites saw but the substance oâ—… Christes body is that which we must eate Christe tooke not that greatnes and quantitie of flesh of his mother wherein he walked for his greatnesse increased from the state of an infant to the state of a perâ—…ite man That increased quantitie the Capharnaites saw but the substance of his fleshe was neither increased nor diminished That same standing substance Christ tooke of his mother in that he walked and that he gaue vs to eate vnto saluation That substance we how vnto before we eate it But the forme shape of that substance we eate not for Christ hath geuen it vs vnder the forme of bread his blood vnder the form of wine Now this gift wherein yâ— truth of substaÌ„ce is really geuen without the visible form of flesh and blood is the gift of he Sacrament that is it which being spiritually vnderstand ed wil quicken vs to life enerlasting That was the vnderstanding which being denied to the proud stubborn Chapharnaits who would not beleue was reueled to the humble Apostles who taried with him vntill his last supper There they lerned how the same body was geuen them to be eaten which was taken of the virgin and which was betraied for vs And yet not that which the Capharnites saw the same in substance but not the same in apparence For Christ taking bread sayd This is my body which is geueÌ„ for you take eate There the Apostoles saw that which semed stil bread but vnder the form of the bread Christ gaue the selfe same flesh wherein he walked in this life and he so gaue it that it might be adored not only whiles it was eaten but before for no man eateth it nisi prius adorauerit except he adore it before That word before sheweth that it is the flesh of Christ before we eate it and consequently yâ— it is consecrated by the Priest speaking the words of Christ ouer the bread and wine S. Augustine was so fully persuaded that the flesh of Christe was to be adored vnder the forme of breade after consecration that he teacheth the Christian people to adore it not as common flesh but as the flesh of God for whose sake we adore it â–ª therefore he saith Cùm ad terram quamlibet c. When thou bowest thy self or fallest down before any earth looke not vpon it as earth but looke vpon that holy one whose fotestoole it is whiche thou adorest for thou adorest for his sake S. Augustin calleth the flesh of Christ earth because flesh was made of earth And Christ toke flesh of our Ladies flesh This flesh he calleth earth And for asmuch as he had said that no maÌ„ did eate that flesh except he had adored before he sheweth how we must adore verily not resting vpon the earth to wit vppon the flesh of Christ but looking to his person in whom that earth resteth as if he said the footestole is to be adored for his sake that sitteth on that stoole But now good Reader I besech thee as thou hast care of thy saluation and doest desire to be enformed of the truth concerning the adoration of this Sacrament to ponder well these words Ad terram quaÌ„libet cuÌ„ te inclinas atque prosternis when thou bowest or laiest thy selfe prostrate before any earth What meane these words Ad terram quaÌ„libet before any earth Hath Christ moe fleshes then one For by earth thou knowest he meaneth Christes fleshe What is it then to say before any earth Doubtlesse before any hoste consecrated Doubtlesse before any flesh
of Christ made vnder the forme of bread and wine that is called any earth not because Christ hath any moe then only one body and one blood and one earth which is to be adored but because that one earth is in many places after the sorte I said before to wit vnder many formes of bread That is it which S. Augustine saith when thou bowest thee or doest cast thy selfe prostrate before any flesh of Christ in what soeuer Church house or place in what soeuer altar pix or table where soeuer thou fallest doune prostrate before the Sacrament of the altar adore it so that thou remember the flesh is to be adored for the persons sake whose flesh it is By this place it is inuincibly proued that it was the custome of all Catholike people in S. Augustines tyme to be prostrate to bow doune and to adore the blessed Sacrament of the altar But that should neuer haue bene suffered in Afrike no more then now it is suffered in England except the real substaÌ„ce of Christes flesh had bene certainly beleued of all men to be present vnder the formes of bread and wine Therefore be thou assured as those yâ— now sorbid thee to adore the Sacrament of Christes supper doe not beleue the flesh of Christ to be really present vnder the form of bread wine so they who willed all Christians vnder paine of syn to adore the earth flesh whiche they receaued before that they recâ—…aued it did vndoubtedly beleue the reall presence of Christes â—…lesh vnder the visible formes of bread and wine This was the faith of the first six hundred yeres which dured from the Apostles tyme till this our daies and yet dureth in all Catholike countries ¶ It is proued out of the Prophetes that it can be no idolatrie to worship the body and blood of Christ in the Sacrament of the altar MAny things are to be abhorred which are in these our daies taught againste the truth of the Gospell yet neuer was any thing so maliciously inuented so blasphemously vttered so foolishly mainteined as to say that it is idolatrie to worship with godly honour the body and blood of Christ in the Sacrament of the altar For that saying presupposeth externall idols not to haue bene taken away by the comming of Christ whiche is against the expresse word of God It presupposeth also that idolatry should be mainteined among Christians them selues not only in groâ—…es hilles and corners but euen openly in the middest of the whole Church by publike doctrine and vniuersall practise which neuer chaunced no not among the Iewes And which is most abominable of all it presupposeth that Christ who came to end and ouerthrow all idols and specially those which were made by hand of man now him selfe should geue occasion why his own people should worship bakers bread and wine of the grape and that this idolatry should be committed by pretense of his owne word yea that it should be done vnto him selfe in his owne mysteries falsely and wickedly if by any meanes Christ may be falsely adored Can there yet a more lewd and foolish pointe be added to this opinion Yea verily They that teache the worshipping of the Sacrament of the altar to be idolatry say the Bishop of Rome was the cause of that worshipping they teach also the Bishop of Rome to be Antichrist whiche Antichrist is well knowen to impugne by al meanes the honour of Christ. And yet they confesse that both only Christe made and instituted the same Sacrament and that the Bishop of Rome him selfe worshippeth the same Thus at the length it commeth about that Antichrist finding this great mystery made by Christ setteth it vp to be worshipped of others and him selfe worshippeth the same all together pretending the honour of Christ and yet intending thereby as they say to debate his honour Who euer saw a doctrine so euill hanging together Antichrist as S. Paul saieth aduersatur is an aduersarie that is to say he is one that setteth him selfe against Christ and aduaÌ„ceth him selfe aboue all that is called God or that is worshipped so that he doth sitte in the temple of God shewing or boasting him selfe as if he were God Behold Antichrist setteth him selfe against Christ and much lesse would he be content as the Pope is to call him self the vicar of Christ or seruant of his sernants Againe Antichrist is aduanced aboue all that eyther by nature or by deceite of the Deuill is worshipped His pride is so great that he wil not only disoaine to bow to any externall ydoll for that coÌ„meth of a superstitious feare and pusillanimity but also he will not yeld to God him selfe When S. Paul saieth he is aduanced aboue all that is called God He meaneth aboue all false Gods who are Gods by name and not in truth As Iuppiter Mars Uenns Minerua were So that we are assured by the expresse worde of God that Antichrist shall set vp no ydoll besydes his own selfe He shall say him selfe to be God and shall shew false signes miracles able to deceiue those wicked meâ—… who disdayning the felowship of the knowen Church and the saith of their fathers thinke them selues able to plant a new faith according to the vnderstanding whiche they conceaue of Gods worde That is the chefe way for Antichrist to preuaâ—…le if the preaching of nine hundred yeres and the saith of so many Christian countries may be dispised and consequently a new religion sought out at the deuising whereof ye may be sure yâ— deuil is president of the couÌ„sel To come to our purpose Antichrist is aduanced by him selfe aboue all idols therefore he shall set vp no idoll besides him self And consequently if the Pope be Antichrist he setteth not vp any idoll besides him selfe But our aduersaries confesse the Pope to set vp the body and blood of Christe to be adored of all men and him selfe to adore the same herefore the Pope is not Antichrist You will say he may be a limme of Antichrist although he be not Antichrist him selfe I answere euery lymme of Antichrist is like his head and the rest of the body whereof he is a lymme Antichrist is he that professeth him selfe an aduersary to Christ and goeth about to diminish his honour But the Pope professeth him selfe to haue all his whole honour of Christ and geueth all the whole honour he can deuise to Christ. He worshippeth the Sacrament of the altar because it is the body of Christ. He reuerenceth the signe of the Crosse because it is signe of Christ. He praieth to the Saints which are now in heauen because they are members of Christ being assined they heare his praier in Christ theyr head with whome they make one body Those are the lymmes of Antichrist who can abyde neither the godly worshipping of Christes body nor the reuerent vsing of his holy Crosse nor
which was receaued at the holy coÌ„munion which dwelleth bodily in vs to be not only yâ— flesh and blood of Christ for those words should be eluded with figures and signes but to be the substance and nature of God which nature is not possible to be eaten of vs corporally otherwise then as it dwelleth 〈◊〉 in the flesh of Christ which we eate corporally in the Sacramenâ—… seing the nature and substance of God must be adored it is not possible to imagine but all yâ— Fathers gaue Godly honour to the mysteries of Christes holy table But yet let vs heare a more full witnesse S. Chrysostome exhorting his people to come to this Sacrament with zeale and most vehement loue writeth thus Hoc corpus in praesepe reueriti sunt Magi c. The wise men commonly called the three kings reuerenced this body in the manger and being men without good religion barbarouse they worshipped it with feare and much trembling after a long iorney taken Let vs therefore who are the citizens of heauen at the least wise follow those barbarous men For when they saw yâ— manger and cottage only and not any of those things which thou now seest they came with most great reuerence quaking But thou seest that thing not in the manger but in the altar not a womaÌ„ which might hold it in her armes but the Priest present and the holy Ghost copiously spred vpon the sacrifice which is set foorth Neither thou lookest barely vpoÌ„ the body as they did but thou knowest the power of it and all the order of dispensing things And thou art ignorant of none of those things which were done by him and thou hast bene diligently instructed in all things Let vs be stirred vp therefore let vs quake and let vs proseâ—…e openly a greater denotion then those barbarous 〈◊〉 if we come barely and coldly we ieopard our head into a more â—…ehement fyre Hitherto S. Chrysostome If there were any other refuge left for our aduersaries they wold neuer admit this place they would say in words yâ— which the masters of them must nedes sometyme think in hart They would say what care we for Chrysostome He was a man he might erre he did erre in this matter But now they may not flee to this miserable refuge for seing they lacke the Gospel and the faith of Christian people for nine hundred yeres together as them selues confesse there is no place for them to hyde their head in but only among the Fathers of the first six hundred yeres For this cause they caÌ„ not reiect S. Chrysostome who is one of the chief lights of the East Church His bookes also they can not deny and least of all his commentaries vppon the blessed Apostle What shift then find they to avoide this place In truth they can finde none but they must nedes preteÌ„d to say somewhat out of their common places of Khetoricall figures yâ— vse whereof they can father vpon whome they list S. Chrysostome in these words expressy teacheth as well the reall presence as the adoration of Christ vpon the altar He compareth the holy mysteries with Christ in the forme and truth of a childe He compareth the altar where vpon the mysteries staÌ„d with the manger wherein Christ lay He compareth our blessed Lady which sometyme held Christ in her armes with the Priest present at the altar who sometyme handleth the holy mysteries He compareth the three wise men who came out of yâ— East with the Christian people who come to heare Masse He compareth the adoratioÌ„ and worshipping which those three wise men vsed with the adoration and worshipping which faithful men ought to vse at the tyme of oâ—…r Lords supper He sayeth the body of Christ to be the same in both places but yâ— cause of worshipping to be greater in them who come to the holy mysteries He sayth by the body Hoc corpus in 〈◊〉 sunt Magi This body the wise men worshipped in the manger which this body surely whereof he sayd before Quando id propositum videris dic tecum propter hoc corpus non amplius terra cinis ego sum When thou seest it set before thee say with thy self for this bodies sake I am no longer earth and ashes Behold he speaketh of the body which is set before vs. Uerily of that which at Masse tyme all men see vpon the altar And againe he sayd of the same Quod etiam nobis exhibuit vt teneremus manducaremus The which also he hath geuen to vs that we should hold it and eate it This body then which is put before vs in yâ— Church which is holden and eaten This body the wise men worshipped in the manger If our figuratiue diuines expound this body for the signe or the representing of this body as they are wont to doe then the wise men adored in the manger the signe of Christes body But if they adored not the signe but the truth then this body is meaÌ„t this true body of Christ. And seing S. Chrysostome sayeth that the wise men adored this body meaning by the pronoun this that which we haue in the holy mysteries it is clere that he putteth it for a most knowen and certeyne veritie that we haue present before the tyme of receauing the reall body of Christ vpâ—… the altar And so haue it present that we are bound to adore it being vpon the altar Tu verò non in praesepe sed in altari vides Thou seest this body not in the manger but on the altar Lo it is vpon the altar and not only comprehended by faith but by the meane of yâ— forme òf bread it is seen 〈◊〉 S. Chrysostome bringeth fower reasons why Chrystian people should rather worship the body of Christ at Masse then those wise men did worship it in that homely cottage First because they were not Godly men for so S. Chrysostom doth call them because they had not the knowlege of al true deuotion and Godlinesse although in that acte they shewed them selues Godly But we are instructed in all true religion therefore should souer worship this body of Christ then they did Secondly they were Barbarous men but S. Chrysostome spake to 〈◊〉 who were most ciuill leste Barbarous of all people in the world So much the rather they ought to know it to be their duety to worship the body of their maker Thirdly the wise men saw Christe in a manger where such things are not wont to lye as must be reuereÌ„ced worshipped but thou seest this body vpon the altar which is a place made for holy things to stand on And so much the more ought we Christians to adore the body of Christ being set before vs vpon the altar then those wise men did adore it in a manger They saw it also in the mothers armes which was a woman neither is any thing which a woman holdeth bringeth foorth wont
to be worshipped with Godly honour Seing therefore thou seest yâ— priest present who is wont to handle Godly things it were a farre more impiety for thee not to adore Christes body at the time of masse when thou art assured by the worde of God who sayd to his Apostles in them to al priests doe and make this thing that the holy Ghoost faileth not at the consecration to work the body of Christe really present All this consydered it is not possible for any man that lyeth not wittingly and willingly to say but that S. Chrysostome â—…aught and beleued the body of Christe to be really present and that it ought to be really adored vpon the altar it self or in the priests hands And therefore he saith afterward Quod summo honore dignum est id tibi in terra ostendam I wil shew thee that in the earth which is worthy of the highest honour How can S. Chrysostome shew any thing in earth worthy of the highest honour besyde the body and blood of Christe vnder the formes of bread and wine For by that which is worthy of highest honour he meaâ—…eth expresly Christes body because it is the body of the SoÌ„ne of God And in saying he will shew it thee he can possibly meane none other thing but that shewing which is by the formes of bread and wine For if any man should require him to shew that most high thing which he promised to shew questionlesse he would lead him to yâ— altar there would shew him that which had bene consecrated by the Priest and he would say vnto him pointing to the mysteries this is the body of Christe and this is his blood For by that meanes only were he able to performe his promise of shewing that thing which is worthy of the highest honour It followeth yet more plainly in S. Chrysostome by an other similitude As in the palacies of kings saith he not the walles not the golden roof but the kings body sitting in the seate of maiestie is the worthiest thing of all so is the body of Christe the worthiest thing in heauen quod nunc in terra videÌ„dum tibi proponitur the which body of Christe is now set foorth to thee in earth to be seen Good Lord what can be required more of the greatest papist in Europe then S. Chrysostome saith Againe yet it followeth I shew thee not Angels not Archangels not the heauens not the heauens of the heauens but I shew thee the Lord of all these things S. Chrysostom saith he sheweth yâ— Lord that in earth vpoÌ„ yâ— altar yet is there a figure to escape his most euident words In faith truth by such figures they may defende yâ— I also am of their opinioÌ„ but 〈◊〉 wise men such wily shifts wil not preuaile There is noman aliue but 〈◊〉 he wil coÌ„â—…ue yâ— words of S. Chrysostome as they stand in order he must coâ—…se yâ— both he speaketh of yâ— body of Christ really present in the Sacrament of the altar and also teacheth yâ— vpon yâ— very alâ—…ar it ought to be adored much more iustly of vs Christians then it was once adored in the manger or stable of the three kings Here wil I detect an other shift of our Aduersaries who perceauing S. Dionysius S. Ambrose S. Augustme and S. Chrysostome with diuerse other auncient Fathers to be so plaine in the matter of adoration haue deuised to say that those Fathers attribute that vnto the signes of Christes body which is proper to the body it self and therefore when they speake of adoring that vpon the altar they meane that we should adore yâ— truth of that thing the signe whereof standeth vpon the altar This interpretation is in dede necessarily to be made of them who haue determined not to beleue the word of God where in it is sayd â—…his is my body But I say that interpretation is foolish and should make all the Fathers gilty of idolatry for they preaching to the common peple teache them expresly that which standeth after consecration vpon the altar to be the true body blood of Christ and therefore that it must be adored much more of vs then the visible body was adored of the wise men If the interpretation of the Heretikes should be admitted they might say the very same of Christes incarnation and so expound what so euer is sayd in yâ— Bible or in yâ— Fathers touching his flesh to be meant of a phantasticall appering of flesh but not of true flesh But now let vs bring against these Signifiers an other plaine authoritie which was by the prouidence of God written as it were of purpose to destroy this imagined and figuratiue adoration of the Sacrament whereof they speake Theodoretus disputing with an Eutychian who would Christe now to consist of the only nature of his deitie and not any more of the humane nature which he toke of the virgin doth reproue him by the example of the Sacrament of Christes supper in the which Sacrament two things are found one which is seen and that is the signe of bread and wine the other is not seen but vnderstanded and beleued and that is the true body and blood of Christe That which is seen is sayd to remaine in his former substance nature and figure and kind In his substance because the formes of bread and wine subsist by the power of God and haue their being nowe by them selues as they had it before in the nature of bread and wine The same formes remaine in their former nature because they norish no lesse then the substance of the bread it self would haue done if it had remained They remaine in their former shape and kind as being thinges that may be seen and touched as they might before Theodoretus then hauing sayd thus much for the one parte of the Sacrament cometh also to shew the other parte thereof For his minde is to declare yâ— as there be two kindes of things in one Encharist so the two natures of God and man are in one person of Christe Therefore the other nature besyde the formes of bread wine is the reall substance of Christes body blood of which parte thus he speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelliguntur autem esse quae facta sunt creduntur adorantur vt pote quae illa sunt quae creduntur The mysticall signes are vnderstanded to be those things which they were made and they are beleued and they are adored as being those things which they are beleued to be Note good Reader that the mystical signes which Theodoretus calleth mystica symbola are vnderstanded to be 〈◊〉 that they were made But what are they 〈◊〉 â—…o be that which they are not Nay Syâ—… yâ— were false vnderstanding which falshod caÌ„ not be in the mysteries of Christ. they are then in dede that which they are vnderstanded to be What is that Theodoreâ—…us
of Christ who was coming to his house Lorde I am not worthy that thou should est enter vnder my roof we thereby know that he spake to Christ and called Christ his Lord and not only God in heauen so when we reade that the receauers of the holy communion did say at the tyme of receauing the Sacrament Lord I am not worthy that thou should est enter vnder my roof and that they did bow downe adore worship at the same tyme we must vndoubtedly conclude that both the Sacrament was spoken vnto and called Lord and also bowed to and adored Thus I haue proued the adoration of Christes body blood euen as it is a Sacrament out of the Prophetes out of S. Paul out of the anncient Fathers out of the publike seruire of the primitine Church and out of the custome of the faithfull people Al which proufes I haue applied to this end that the body blood of Christ should be knowen thereby to be really present in that self Sacrament which we take into our mouthes And for so much as that is so euery faithful man ought to beleue most constantly the sayd reall presence and to detest the contrary doctrine as a most perniciouse heresy ¶ The reall presence of Christes body and blood vnder the formes of bread and wine is proued by the testimonies of the auncient Fathers IF euery man is to be credited and ought to haue authoritie in his owne arte facultie if when we build we call a Carpenter to counsell and when we make gardens a gardener how much more must we esteme the holy Doctors of the Churche who are not only cunning by long labour bestowed â—…pon the science of diuinitie but also haue so vertuously vsed them selues that they haue bene abundantly instructed in all knowlege by marnailons inspirations of the holy Ghoste whose names are so greate that the very Heretiks can not deny them to be holy Sainctes in heauen and therefore they pretend to haue the first syx hundred yeres on their side It is then a good sure way to worke with the aduise of those auncient Fathers whose sayings because I haue particularly alleged and examined in euery article and chapiter of my former bookes as occasion suffered I thought good not to prosecâ—… them now again at large but rather to shew briefly by what generall chapiters a man may be vndoutedly assured of their belefe and doctrine First very many Fathers speaking of Christes words or dedes when aâ—…ter bread taken and thankes geuen he sayd this is my body allege the almighty power of God to defend the veritie of those dedes and wordes Therefore the same Fathers beleued those words this is my body to be true in so wonderfull a maner as they sound at the first sight And seing they meane according to their moste vsuall sound that this which is pointed vnto though it seme still bread is notwithstanding yâ— substance of Christes body we ought to think that those Fathers beleued the reall presence of Christes body Otherwise they wold neuer haue alleged his Godhead or almightie power and omnipotencie for the instituting of a figure and signe of his owne body sith for the institution of signes and figures such an authoritie might haue serued as God gaue to Moyses who yet was but the feruant of Iesus Christe and not almighty God S. Ireneus How can they be sure the bread whereon thankes are geuen to be the body of their Lord the chalice of his blood if they say not him to be the Sonne of the maker of the world S. Ireneus was so sure that Christ through his diuine power made the bread wherein thankes were geuen his owne body that if the Godhead were denied which should work that presence no man could be sure of the presence of Christes body and yet he might haue bene sure of a figuratiue presence though Moyses had bene the minister of the SacrameÌ„t and not Christe S. Cyprian That bread which our Lorde gaue to the Disciples by the omnipotencie of the word was made flesh What neded omnipotencie be alleged for a fact that were not supernaturall S. Hilary speaking of the Sacrament saith By the profession of our Lorde it is truely flesh and truely blood Is not this thinge the truth â–ª It may in dede chance not to be true to them who deny Icsus Christe to be true God As who should say if his Godhead may stand his flesh must nedes be truly present S. Basilius to shew yâ— these wordes This is my body make full persuation allegeth out of S. Iohn the glory or Godhead and also the incarnation of Christe because except he were both true God and true man this is my body should not make full persuasion sith if he were not man he should not haue a body whereof those words might be verified If he were not God we might dout how he were able to make his word true but seing he is God and man and sayd this is my body there is no dout of the presence of his body S. Ambrosius Our Lorde Iesus him self crieth This is my body he hath sayd and it is made S. Chrysostome O miracle He hath sitteth aboue caet And againe Let vs euery where geue credit vnto his wordes specially in the mysteries Eusebius Emissenus Let the very power of him that consecrateth strengthen thee S. Cyrillus of Alexandria Seing God worketh let vs not aske how Damascene We know no more but that the word of God is true strengthfull almighty but the maner is inscrutable No wise man requireth vs earnestly to beleue the words which himself doth think to be figuratiue and parabolicall but he rather should bid vs beware that we mistake them not as S. Chrysostome vpon those words God repented crieth out See a grosse word not that God repented God forbid but God speaketh to vs according to the custome of man Likewise S. Augustine saith in respect of those words Iohn Baptist is Elias Our Lord spake figuratiuely but S. Ihon saying I am not Elias answered properly If now these words This is my body were figuratiue we should haue ben'e warned by the watchmen of God to beware of them and not require d to beleue them as now we are required yea we are so required to beleue them that it is wonderfull to see and to consyd er how earnestly the Doctours speake in that behalf S Basilius The certeintie of our Lords words who sayd This is my body which is geu en for yow make this thing for the remembrance of me ingender full persuasion Surely figuratiue words can not make ful persuasion because theÌ„ selues are imperfite as lackin g their proper signification which is the chiefe vertue of words whereby they should fully informe vs. for no figuratiue speache is so plaine as a proper speache is
them Therefore in this behalfe we are clere as who neuer departed from the Apostles nor froÌ„ their 〈◊〉 â–ª But your departing is knowen I 〈◊〉 that it 〈◊〉 〈◊〉 Berengarius about the yere of our Lord. 1000. I can tell when 〈◊〉 renewed the same heresy when Luther when Zwinglius began Who knoweth not where the Churches are whence they depâ—…rted To wit in Italy in France in Spaine in Germany so forth I can tell the CouÌ„cels wherin it hath bene condemned At 〈◊〉 at Uercels at Tours in the great Councel of Lateran at â—…iemia in Feance at Basill at Constance at Florence at Trent All things are knowen so manifestly concerning the begiuning and proceding of the Sacramentaries that they can not be denied To couclude our faith is 〈◊〉 by the testimonie of yâ— Church which in al ages hath beleued yâ— real presence of Christ in the Sacrament in so much that S. Hilary saith there is no place left of douting of the veritie of Christes fleshe blood why so nunâ—… enim ipsius Domini professione fide nostra verè 〈◊〉 est 〈◊〉 verè sanguis est â–ª for now both by the profession of our Lord him self by our faith it is fleshe in dede and blood in dede Lo By our Lordes profession and by our faith S. Hilary confesseth that all Christians beleued that the SacrameÌ„t of Cjroâ—…tes body and blood whereof he there spake was his fleshe in dede and his blood in dede for he had spoken before of the Sacrament which be called also a mystcrie and our Lords meate and the Sacrament of his flesh to be communicated to vs which Sacrament is Christes fleshe in dede and being receaued maketh the same fleshe naturally and corporally to dwell in vs. This was not only the minde of S. Hilary but he saith it was the profession of our Lord and the faith of the Churche whiche two groâ—…ids are so sure that no place of douting is left For the faith of the â—…hurch doth expound declare witnesse how Christ our Lord ment when he said my flesh is meate in dede This faith can not be vayne or voide for by it we ouercomme the world the deuyl and hel gates By it we know the difference betwene these words This is my body and these I am the dore the vine the way the rock is Christ Iohn Baptist is Elias and such like For no man taught in any age neither ChristiaÌ„ people did at tyme beleue that Christ was a material dore vine or way neither that any rock was turned into Christ neither that Ihon Baptist was Elias in person Faith always did vnderstand these propositioÌ„s and such like to be a phrase of speaking without any effect of working any farther thing But when a lawfull Priest saith vppon bread at the altar This is my body then no faithâ—…ul man euer douted but there was wrought the body and blood of Christ. and so our fathers and great grandfathers deliuered to vs that belefe Certainly a surer rule to vnderstand the word of God then faith is neuer was heard of for it is the life and graâ—… of the new testament which the holy Ghost hath geuen into the whole Church of God It is the gift of knowlege to euery good beleuer which directeth him to al truth S. Augustine shewing that the Manichees thought the visible sonne to be Christ although he might by many meanes haue impugned that errour yet he specially chose to say Catholicae Ecclesiae recta fides improbat tale commentum diabolicam doctrinam esse cognoscit credendo The right faith of the Catholike Church disproued that fable and knoweth it by beleuing to be a deâ—…ylish doctrine Euen so by beleuing the Sacrament of the altar to be Christes true flesh we know the doctrine of the Sacramentaries to be a fable aud an heresy Epiphanius writing of purpose against figuratiue and allegoricall interpretatious geueth likewise a most clere witnesse of the belefe of all the Church in his tyme and before him For disputing what it is for man to be made according to the image of God He shewith at the last whatsoeuer it be once it is true because God through grace hath geuen man that image Though we can not tell wherein it standeth And for example he bringeth how Christe tooke at his last supper bread and wine and when he had geuen thanks he sayd This is my body and this is my blood 〈◊〉 Epiphanius nameth not these things because the 〈◊〉 should not by his bookes vnderstaÌ„d our mysteries coÌ„sequeÌ„tly he sheweth that the thing coÌ„secrated is not like neither to the manhod of Christ nor to his Godhead For it is of a shape and to looke vnto a dead or vnsensible thing yet Christ by grace hath said This is my body and This is my blood Et nemo non fidem habet sermoni Qui â—…nim non credit esse ipsum verum sicut ipse dixit is excidit à gratia salute and euery man beleueth the saying For who so doth not beleue the saying as him selfe said it he is fallen from grace and saluation If the word saying be this is my body this is my blood If euery man beleue the saying if he that beleueth not the saying to be true and so to be true euen as Christ spake it as he sounded it as he vttered it if he that beleueth not these things be fallen from grace and saluation who wil now beleue that this is the signe of my body and not the truth thereof and then he must say likewise that in dede we are not made according to the image of God Euery man in the tyme of Epiphanius did beleue not only yâ— truth of Christes body blood in heauen nor only the dwelling thereof in vs by faith but euery man did beleâ—…e this selfe saying this speache and this proposition This is my body If this saying must be beleued it must be true if the speache it selfe be true the thing thereby signified is true But the wordes doe signifie the substance of Christes body for his body is a substance therefore it is true yâ— this is the substaÌ„ce of Christes body But if it be still bread it is not so for material bread is not the body of Christ therefore it is so the substance of his body that it is not bread or wine which is the signe of his body as the Sacramentaries teach In this saying This is my body no bread is named no signe no figure â—…ut only the selfe body of Christe which is one certaine substance Therefore all the Church in the tyme of Epiphanius and alwaies before did beleue the thing pointed vnto in those words to be the substaÌ„ce of Christes body For how so euer it semed vnsensible as also it is not sene how we are made according to yâ— image of God yet yâ— saying was beleued euen
as Christ said it sicut ipse dixit as him selfe said it without glosing without additioÌ„s without figures orparables euen as Christ spake it so it was beleued and beleued of euery man And who so did not beleue it was rekoned a damned person without grace without saluation without life euerlasting Thus haue we heard two notable witnesses of the faith of the whole Churche the one a Latine S. Hilarius the other a grecian Epiphanius But now I will bring foorth not as before the old Fathers bearing witnesse of the belefe of the people but I will bring foorth the whole people it selfe yea the people of the primatine Church You shall heare al the citizens of the house of God through out the world witnessing with one voice in one word their most constaÌ„t faith touching the Sacrament of the altar Amen is an hebrew word which partly wisheth and partly affirmeth signifying as it were at once be it so and it is so It signifieth be it so when it is ioyned with praiers and petitions It signifieth it is so when it foloweth any parte of Christes doctrine which is alredy pronounced or affirmed Thence we reade so oft in holy scripture Amen amen I say vnto you which is to say verely verely S. James the Apostle S. Iustin the martyr S. Clement S. Cyrill of Hicrusalem S. Basil S. Ambrose and S. Chrysostom doe witnesse that the people vsed at Masse tyme to answer Amen Which thing they did specially twise once at the consecration as well of the body as of the blood and againe at the tyme of communion At the consecration the Priest in the person of Christ pronounceth most determinatly ouer bread This is my body and ouer wine This is my bloood Therefore when the people answer to those blessed sayings Amen they affirme the same that is affirmed as though they said with one voice It is verely the body of Christ and it is verely the blood of Christ whereof you speak And least you should thinke this coÌ„ment to be of myne making S. Ambrose expounded yâ— same word before me saying Ipse clamat dominus Iesus hoc est corpus meuÌ„ our Lord Iesus him selfe crieth this is my body He calleeh the crying of our Lord when his minister crieth so in his name For of that crying he speaketh as it may appere by the word folowing Wel Our Lord Iesus him self crieth out this is my body before the blessing of yâ— heauenly words it is named another kind after consecration that body is signified him self calleth it his own blood before consecration it is called an other thing after consecration it is called blood and thou sayest Amen that is to say as S. Ambrose him selfe expoundeth it verum est it is true That the mouth speaketh let the inward mind confelse that the speache soundeth let the hart think Hitherto S. Ambrose who would not bid the people thinke that whiche the speache soundeth if the speache were figuratiue for a figuratiue speache soundeth otherwise then we ought to thinke thereof as when we say God is sory Christ is made synne the rok is Christ. As it was the custome of the primatiue Church for the people to say Amen straight vppon the consecration of the body and blood whereby they shewed them selues to beleue the wordes of Christ and the work of the Priest euen so was it also the custome that when the tyme of communion came as S. Clement and diâ—…erse others doe witnesse the Bishop should geue the oblation to the people saying â–ª Corpus Christi the body of Christ and he yâ— toke it should say Amen it is true And yâ— Deacon wheÌ„ he deliuered yâ— chalice did say sanguis Christi calix vitae â–ª yâ— blood of Christ yâ— chalice of life he that drank said Amen so it is or that is true To which custome being in vse at his tyme S. Ambrose alluding writeth thus Dicit tibi Sacerdos corpus Christi tu dicis amen hoc est verum quod confitetur lingua teneat affectus The Priest saith to thee the body of Christ and thou saiest Amen that is true that which thy tonge confesseth let thy hart kepe But what speake I of S. Ambrose Would the Apostles haue made all the people to cry amen to that which had not bene so as the word did sound Would they haue made the simple men to witâ—…esse their belefe to such words as neded a farther commeÌ„t or interpretation It is rather to be thought yea to be most assuredly beleued that they ordeined that custome to thend all men might know that the thing consecrated vppon the altar was in dede the body of Christ S. Augustine beareth witnesse to the same custome saying Habet magnam vocem Christi sanguis in terra cùm eo accepto ab omnibus gentibus respondetur Amen the blood of Christ hath a greate voice in earth when after it is taken all nations aunswere amen Haec est clara vox sanguinis quam sauguis ipse exprimit ex ore fidelium eodem sanguine redemptorum This is the cleere voice of the blood the which voice the blood it selfe forceth out of the mouth of the faithfull being redemed with the same blood Pope Leo the greate agreeth with S. Clement S. Ambrose and S. Augustine Sic sacrae mensae communicare debetis caeâ—… Ye ought so to communicate of the holy table that ye doubt nothing at all of the truth of the body and blood of Christe for yâ— thing is taken in the mouth which is beleued in faith And Amen is in vayne answered of them who dispute against that which is receaued This place declareth that some disputation was moued by some of the heresy of Manicheus who liued in Rome vnder Leo against the real presence of Christes body and blood vnder the forme of bread For seing the Maniches beleued not Christ to haue a true body at all they might well doubt of the truth of his body and blood in the Sacrament of the altar But that holy Bishop biddeth the people not doubt thereof shewing that we do not eate the body of Christ only by faith but also by mouth Now because Leo setteth the receauing of the truth of Christes body by mouth against the receauing thereof by faith only we may coniecture that heretikes euen in those days were of the mind that their ofspring is now of verily to draw as much truth from Christes works as may be and to set all things vpon faith spirit and vnderstanding But Leo proueth his doctrine by the generall custome of the whole Church â–ª wherein the people answering Amen did in open words witnesse them selues to beleue that it was true which the Priest sayd concerning the body of Christ. Now because some of them who vsed to say Amen disputed whether the substance and truth of Christes body were present in the mouthes of
and found a man in figure not in substance that is to say not in flesh Thus did the Marcionite reason out of the word of God it selfe to proue that Christ was not true man as M. Iuel now because the Fathers name the figure of the body would disproue the true body of Christ in the SacrameÌ„t But what answereth â—…rtullian Quasi non figura caet as though the figure and likenes and shape be not also ioyned to the substance So say we the figure whereof we dispute is ioyned to the substance of Christes body so that yâ— body signe of the breade make both but one perfite Sacrament or mysticall figure And that I will proue yet more plainly out of this very place of Tertullian who speaketh moste literally of bread as it was an old figure of Christes body whereof in Hieremie it was said let vs put the word of the â—…rosse into his bread to wit vpoÌ„ his body Christ theÌ„ fulfilling the old figures fecit panem corpus suum made the bread his body as Tertullian saith If he did so it could not tary bread any longer For as ayer being once made fier tarieth no more ayer so can not the bread whiche is made Christes body be any longer the substance of bread This grouÌ„d being put whiche is most true and it is expressed in Tertullian himselfe goe you forward and say this is the figure of my body as long as you wil yet the ground of that figure can not be the substance of bread sith it is made alredie the body of Christ and consequently the substance of Christe it selfe being made of the substance of bread and mystically conteined vnder the forme of bread is that figure of Christe him selfe walking visibly and suffering death where of Tertullian speaketh By this meane the worde is fastened into his bread as Hieremie said because his bread and his body is all one Iuel After consecration saith S. Ambrose the hody of Christ is signified San. S. Ambrose doth speake of that signification whiche is made whiles the Priest pronounceth Hoc est corpus meum this is my body Our Lord Iesus him selfe saith S. Ambrose crieth out this is my body Before the blessing of the heauenly wordes it is named an other kind after coÌ„secration the body is signified The which place wel vnderstaÌ„ded doth vtterly ouerthrow your figuratine opimon For S. Ambrose presseth vpon the signification óf these words this is my body and this is my blood The body saith he is signified the blood is named by mouth and this signification is made when Christ or his minister doth consecrate by these heauenly words Now immediatly before he said Quid dicimus de ipsa consecratione diuina vbi verba ipsa domini Saluatoris operantur What say we of the selfe consecration of God where the self words of yâ— Lord our Sauiour do work Now put together M. Iuel The words of our Sauiour do signify his body blood and yâ— selfe words doe worke verily them selues caÌ„ worke none other thing then they signifie therefore the wordes of our Sauiour which doe signifie Christes body and blood doe worke and make the same body and blood That is the signification whereof S. Ambrose speaketh The which his meaning when you dissemble you shew your selfe to be an enemie of the truthe Iu. I am oppressed with the multitude of witnesses San. As for these witnesses that say the Sacrament is a figure be no witnesses to your belefe because they proue your intent as well as if a man would proue by solenâ—…e witnesses that I had no soule because I hauc a body For whereas a Sacrament consisteth of two parts of an â—…uisible grace and of a visible signe whereas the inuisible grace of the Sacrament of Christes supper is the substance of his body made present to vnite vs to him and the visible signe thereof is the form of bread whosoeuer nameth that Sacrament a signe or a figure whether he meane both the grace and the signe or the signe alone certeinly he nâ—…er meaneth to deny the substaâ—…ciall presence of Christes body which is the chefe part of the same Sacrament Iu. It is a bondage and death of the soule saith S. Augustine to take the signe in steede of the things signified San. It is more a miserable bondage and death to exponud the things them selues for the signes as you doe S. Augustine meaneth of such a kind of signes when â—…ither the thing that appeareth to be signified is not at all true according to the letter as when God is said to be angrie or to repent or els wheÌ„ the thing signified is absent in substance as it was in the old sacrifices which yet the Iewes estemed as if they had bene the truth As therefore he that being athirst if he come to the yuie bush it selfe goe no further he should thereby neuer the more be filled with drincke so if a man come to an vnproper or to a bare signe he is miserably deceaued as those are who come to you for holy orders who were not your selues laufully ordeined Bishopes But as if a glasse of wine staÌ„d in the window to signifie what kind of wine is to be sold he that cometh to that signe may quenche his thirst because the substance whiche is signified to be sold is also there conteined so he that cometh to yâ— holy signes instituted by Christ he shal haue the truth of the signe really present and really geuen to him He that commeth to baptime is in dede borne by the vertue of that Sacrament and â—…e that commeth to our Lordes table shall â—…ate by his mouth therein the bread of life really present ¶ That the supper of Christe is a naked and bare figure according to the doctrine of the Sacramentaries HArding The Sacramentaries hold opinion that the body of Christ is in the Sacrament but in a figure signe or token only Iuel M. Harding vniustly reporteth of vs. San. I must say to you in this case M. Iuel as S. 〈◊〉 said to the Arrians who called Christ Dominum the Lord but yet denied him to be God Dominum licet nuncupes dominum tamen esse non dicis quia tibi ex communi genere potius familiari nomine quâm ex natura sit Dominus Albeit you name him Lorde yet you meane him not to be the Lorde Because he is a Lord to you rather by a commoÌ„ kind and a familiar name then by nature Euen so pretend what honorable opinion or doctrine you list of Christes supper as long as by nature and substance you thinke not that externall gift to be his body which him selfe called so you rather 〈◊〉 it by a better name then meane it to be any better thing then a bare signe and figure Ebion although he denied Christes Godhead yet as Epiphanius telleth he
affirmed him to rule Angels and al that euer was made by God and his scholars called him a Prophet and the sonne of God whiche notwithstanding for so much as they beleued 〈◊〉 not to be God by nature the Catholiks neuer douted to say that they taught him to be nudum hominem a naked and bare man Right so whatsoeuer holynesse be annexed to bread and wine be it the signe of neuer so great a vertue and efficacie be it called neuer so much the body and blood of Christ yet if it remain stil in the former substance if the truth whiche it is appointed to signify be absent it is bare bread and bare wine a bare token of Christes body and blood Amend your belefe M. Iuell if you will haue vs to amend our termes Iuel We fede not the people with bare figures San. The question is not how ye fede the people by your doctrine but what signe you teache the Sacrament it self 〈◊〉 be whether it be suche a signe as hath present in a secrete manner the truth signified thereby or els whether it be the signe of a truth absent in substance For two kind of signes there are one which by the truth of his own substance considered and well vnderstaÌ„ded doth signifie an other manner of truth belonging to it selfe as when a loaf of bread beinge true bread in substance is set to signifie true bread also but yet in that respect as bread is there to be bought sold An other signe there is where the truthe signified is absent in substance As when an iuy bush doth signifie wine to be sold. This later kind of signes or figures is vtterly naked bare and without the truth which is signified The question is whether of these two kinds of signes is in the Sacrament of Christes supper The Catholikes say the best and richest kind of signes is there because there is Christes body realy present to signifie and as it were by seale to witnesse his owne death and passion You teache the substance of the Sacrament to be still bread and wine but our signe is more worthy of Christes Godhead and more properly a signe or a seale in truth of nature then yours For as S. Hilary and S. Cyrill teache Signaculorum ea natura est caet Such is the nature of signes or of seales that they set foorth the whole forme of the kind of thing printed in them and haue no lesse in them selues then those things haue whence they are sealed After this sorte God the Father signed Christ and Christe thereby was the forme the print the signe the figure the image of his Father But as S. Hilarie sheweth Imago authoris veritas He was the image of him whom he represented also the truthe I warrant you M. Iuel you fede the people with no doctrine of any such signe or seale present in Christes supper For you say afterward that the bread is an erathly thing therefore a figure I pray you can bread be other then a bare figure if it â—…il remain earthly and corruptible I say further to you M. Juel and yeâ—… beare no false witnesse at all that your 〈◊〉 be more bare then euerwere any euen in the old testameÌ„t For they at the least wise did in apparence of true fleshe and in true blood shedding foreshewe the fleshe and blood of Christ which should die for vs. Melchisedech likewise had beside his bread and wine the reall body of Abraham present whome he offered to God and in him Jesus Christ his sede But you hauing bare bread and bare wine without any reall flesh at all either present or offered must nedes haue a naked signe and a bare figure such as only Cain had and his brood Iu. We teache that in the ministration of the Sacraments Christ is set before vs euen as he was crucified vpon the crosse and that therein we may behold remission of synnes San. Admit ye â—…ache so then is your sermon better then your Sacrament For a man may looke long inowgh vppon the substaÌ„ce of bread wine before he can picke out of their earthly nature Christ crucified But if that blessed belefe were mainteined according to the truthe of the Gospell which after consecracion worshipped the reall body of Christ vnder the forme of bread theÌ„ the token which conteineth the true body that diâ—…d for vs in it is no bare token but the truth it selfe in substance and a token of the visible manner thereof Iu. We teache that Christes body is verily geuen to vs and that we verily eate it and liue by it and are flesh of his flesh San. How wel you teache it the thing it selfe will trie â–ª but all this proueth not that your Sacrament hath euer the more in it vnlesse you say that you receaue all this vnder yâ— formes of bread and wine A goodly matter your wordes in preaching to heare the which infidels may be admitted shal be better then the Sacraments instituted by Christ. How we are flesh of Christes flesh I haue shewed in the fifth booke the fifth chapiter Iu. Yet we â—…av not the substance of bread and wine is done â—…way or that Christes body is let downe from hâ—…uen or made really present San. That is the cause why your Sacraments are still bare naked For all the rest which you talke oâ—… is told to mens eares but nothing is wrought in the Sâ—…ents As for your nicke naming of things as of doing away bread in steede of changing of letting doune Christes body from heaâ—…en we must pardon you therein It is your grace to raile or rather the lacke of grace in you We teach bread to be changed into Christes body through his power Iu. He must mount on highe saith Chrysostome who so wil reache to that body San. You ouerreached your selfe when you turned accedere to reache â–ª it is to come vnto not to reache For S. Chrysostom spake of coÌ„ming to the holy visible table whiche stoode in the visible Church and meant that who so commeth to receaue thenâ—… the holy meate he must in good faith life climme vp to heauen and not that he should goe thither to receaue the mysteries Ipsa namque mensa For the very table that is to say the meate vpon the table is our saluation and life And againe This 〈◊〉 maketh that whiles we be in this life earth may vs heaueÌ„ to vs. Iu. Send vp thy faith saith Augustine and thou hast taken him San. The place is by you abused and drawen from a misbeleuing Iew to whome it was spoken to the Christian 〈◊〉 See good Reader my second booke xxix chapiter Iu. In deede the bread thaâ—… we receaue with our bodily mouthes is an earthly thing therefore a figure as the water in 〈◊〉 San. The water in baptisme is no figure
is the Godhead to be eaten of man really whiles man eateth that flesh wherein the Godhead corporally dwelleth You teache the Godhead to be eaten by faith alone as it was eaten before the incarnation of Christ and none otherwise Iuel Christes body is meate of the mind not of the 〈◊〉 〈◊〉 S. Cyprian San. I find no such wordes in S. 〈◊〉 〈◊〉 it who soeuer doth speake these wordes of the Sacrament it will folowe that the meate he speaketh of is not materiall bread for then it should be meate of the belly but it is only the bread of God and flesh of Christ. Which in 〈◊〉 is not 〈◊〉 to fill the bellie but rather to tame it and to make vs more temperate and chaste â—… Iu. Beleue and thou hast eaten saith S. Augustine of Christes blessed body San. Thou hast eaten by faith but not yet in SacrameÌ„t Those words were spoken of spiritual and nor of Sacramentall eating Therefore do you 〈◊〉 to apply them to yâ— Sacrament albeit faith is necessarie also to receaue the Sacrament worthely Iuel It is better to vse the word figure then the wordes really corporally San. It is better to vse the word body flesh blood whiche are the words of scripture then the word figure which is vsed of the fathers only to shew in what sort the body and blood of Christe is present vnder the formes of bread and wine bâ—…t not to change yâ— words of scripture flesh body blood into other words figure signe tokeÌ„ God forebid yâ— men should vnplace Gods words but they added vnto the words of scripture other words to expouÌ„d that this is not Christes visible body but the 〈◊〉 thereof because it is the substance thereof vnder an other form â–ª but you M. Iuel are coâ—…tent to forget the word of God at this tyme and to name the Fathers Are they then aboue the word of God How long wil you halt Come home to the word of God to yâ— Gospel to the holy scripture which M. Harding alleged out of the EuaÌ„gelistes and out of S. Paule and you wandering in 〈◊〉 and seeking phrases of speache haue not alleged out of the worde of God 〈◊〉 that effect of the Sacramentall presence not so much as one syllable So well you loue the Gospell whereof you talke so much Iu. The old Fathers vsed not these words corporally substancially in case of being really in the Sacrament San. It is an impudent mouth which so speaketh I will construe the Fathers words to you in due place ¶ M. Iuell hath not replied wel touching the 6. Chapiter of S. Iohn but hath abused as well the Ghospel as diuerse authorities of the Fathers HArding The promise of geuing the flesh vvhiche Christ vvould geue for the life of the vvorld being only performed in the supper proueth the same very substance to be in the Sacramente of the supper vvhiche vvas offered vppon the Crosse for the life of the vvorlde Iuel This principle is false in it selfe San. It is a true principle as it shall appere afterward Iuel It is full of daungerous doctrine and may lead to despeâ—…tion Sander It is daungerous to you because it sheweth that you must either subâ—…cribe or despeire but otherwyse it is not daungerous Iuel M. Harding supposeth no man may eate the flesh of Christ but only in the Sacrament San. You misrâ—…port the meaning of D. Harding who denieth not but that Christes flesh may be eateÌ„ spiritually both by faith as the iust Patriarches and Prophâ—…s had already eaten it and also by baptisme according to the whiche way those had eaten it whom Christ before this talke made at Capharnaum had baptized by the meane of his disciples Which two wayâ—…s notwithsâ—…anding for so muche as Christe promâ—…h at Capharâ—…m to gâ—…ne his â—…she afterward to be eaten that giste must differ both from eating by faith and by baptisme And therefore D. Harding worthely saith it was only performed in yâ— last supper the which way of geuing his flesh was only to come and it is not only spirituall but also reall Iuel The words be plaine and general Vnlesse ye eate the flesh of the sonne of man ye shall haue no life in you San. It is not saied in S. Iohn habebitis nullam vitam ye shall haue no life but non habebitis vitam ye shall not haue life in you I thinke it escaped you without malice but yet it chanced not wel to put the negatiue to the noune which should haue bene ioyned to the verbe Christ meaneth that no man shal haue life who being of discretion to proue him selfe refuseth to 〈◊〉 the Sacrament of Christes supper Iu. Seing Christian children receaue not the Sacrament by M. Harding it wil follow they haue no life San. It wil folow that they haue not in them selues the fleshe of life as S. Cyrillus expoundeth these words non â—…bitis vitam id est carnem vitae ye shall not haue life that is to say the flesh of life in vobis id est in corpore vestro in you that 〈◊〉 〈◊〉 〈◊〉 in your body But you make an vntrue sequele thereof to say they shall haue no life at all For he that is borne againe in baptisme hath the life of spirituall birth whiche suffiseth him if he die before the yeres of discretion but afterward he is â—…und to comâ—… for the maintenaunce of his spiritual liâ—…e to the SacrameÌ„t of life which is the supper of Christ. Iuel Christ geueth his bodie not only in the Sacrament as M. Harding imagineth but at al tymes to the faithfull San. You 〈◊〉 a pleasure to 〈◊〉 vpon D. Harding without a plaine song D. Harding granteth that Christ gâ—…th him self by faith and 〈◊〉 but geueth not his fleshe by sacramâ—…nt and naturall participation which as S. Cyrill saieth is obteined by partaking the mysticall blessing but only in the supper Iuel S. Ambrose saieth Christ geueth this brâ—…ade to all men daily and at all times San. S. Ambrose may well meane either of the gift whiche is made in spirite to them that beleue loue god or in sacrament to them that come to the holy table which is alwaies 〈◊〉 for good men For he teacheth the Sacrament of Christes supper to be our supersubstancial and daily bread And wold men daily to come vnto it Iuel Then it is false that Christe perforâ—… 〈◊〉 promise and geueth his bodie only at the ministratâ—… of the Sacrament Sander It is an vnhonest thing thus to misreporte D. Hardings meaning You mingle the performing of one certain promise of Christ made in S. Ihon with geâ—…g his bodie any way at al. D. Harding spake not of euerie geuing his body but of yâ— geuing wherein he performed only that promise made in S. Ihon. Whereafter yâ— promise of geuing he saith his flesh is verely meat his blood verely drinke
geue Whereas the Sacrament was not yet deliuered but was only commended and set foorth in words vnto the Iewes when Christ sayd the bread which I will geue is my flesh 2. Iâ—… commendare were Latine to geue yet it should haue bene translated I haue geuen 3. For viuificabit M. Iuel readeth viuificat it doth geue life for it shall geue life He was â—…oth to haue any commendation past or any geuing of life to come For he wold so vnderstand Christes words that the gift the quickening might be present lest it should apperteyn to the supper Whereas the commendation of the gift was past in those words I wil geue and the geuing of life to come verily because the Sacrament should then geue life when it should be receaued These are miserable shifts to saue your selfe from subscribing Iu. We haue a spirituall mouth a spirituall tast eyes eares as Basill Leo Origen Tertulliá say Christ is to be digested by faith he is the bread of the mind not of the belli to beleue in him that is to eate the liuing bread therefore Christes meaning is spirituall and not reall San. What grosse ignorance is this to thincke that the reall preseÌ„ce of Christ in the SacrameÌ„t hindereth my spiritual mouth tast eares eyes faith or minde All these muste goe together Christ tooke his body to bring to our bodies the meate whereof our soule might spiritually eate It is the fondest kind of reasoning in the world by one truth to denie an other seing both staÌ„d together Is my faith the lesse because Christ was bodily seen in earth How is then my spiritual feeding the worse because the foode of life is in my mouth Doth not Tertullian say the flesh is fed with the body blood of Christ to thend the soule may be made fat of God Iu. M. Harding wil say eating with mouth and grinding with teeth is a worke spiritual And so he is a good proctour for the Ca pharnaites San No that hâ—… will not say except the meate be so eaten that the manner of eating it be so cleane and spirituall that although it enter into the mouth yet the â—…aith both may and doe worke vpon it by adoration and participation as it chanceth in Christes supper And therefore Christ said work the meat which perisheth not which the sonne of man wil geue you And he meaneth work it by soule by beleuing and in body by eating And the Prophet Dauid saieth They haue eaten and worshiped This vnderstanding neither yâ— Capharnaites had nor the Sacrmentaries haue therefore they grind now common bread with their teeth whereâ—… they shal bitterly gnash if they repeÌ„t not yâ— soner Iuel Chrysostom will not suffer this euasion who sayth to vnderstand carnallie is to vnderstand plainly as the things be vttered and to thinke vppon nothing els San. We vnderstand not so For we seing the forme of bread thinke vppon the body of Christ which is vnder it Therefore S. Chrysostom is not against our euasion Iuel S. Augustine sayeth the saying of Christ is a figure or maner of speache San. What you meane by your maner of speache I can not tell S. Augustine vseth not those words But except ye eate the flesh of the Sonne of man is in dede a figure and the speaking thereof is figuratiue because it was not meant that a maÌ„ should be visiblie eaten as flesh is eaten at common tables But yet that he should be really eaten Albeit the maner of eating be figu ratiue as we know And therefore when Christ had consecrated the bread into his body and sayd this is my body that speache was not figuratiue because as the truth of the body was to be eaten so the maner of the eating it was determined And theâ—… all was plain to good beleuers but not to Iudas and his companions who beleue no more then they see bodily S. Augustine then calling those words except ye eat my flesh figuratiue referreth the figure to the maner of eating But not to the substance which is to be eaten For els if by no meane the flesh of Christ might be eaten it should not be eateÌ„ by faith But if it may be so eaten it may be eaten by mouth also in that pure maner as it is geuen vs. Iuel The figure commaundeth vs to be partakers of Christes passion San. It had bene more truly translated that we ought to communicate with Christes passion Communicare is to partake in the fullest maner that may be And how can you possiblie communicate better or more fully with Christes passion then to eate worthely the self body that suffered Whereof S. Paule sayeth How oft so euer ye eate this bread and drinke the chalice of our Lord ye shall shew his death vntill he come That is the communicating whereof S. Augustine speaketh Iuel And with comfort and profit lay vp in our memorie that Christ hath suffred death for vs. San. The perfit laying of this matter in our memorie is with Penance loue to eate the thing which is made for the remembrance of Christ. Thence cometh power to liue through or for Christ so really as he liueth through or for his Father with whome he is one thing and nature Of this whole saying of S. Augustine I haue intreated more fully in my 3. b. the. xiiij Chapiter Iuel This therefore is Christes meaning and the very eating of his flesh San. Not this which you meane But this it is M. Iuel as I haue told you The whole man must eate as well in body as in soule because the whole is taken and assumpted of Christ the whole is incorporated by Baptism the whole redemed by death and the whole shal be crowned with glorie therefore the true eating is to eate that meate which of it selfe coÌ„sisteth of body soule and Godhead to eate it I say in body soule and spirite and not by faith only Iuel The Capharnaites vnderstoode Christe grossely of éating with teeth that whiche Christe spake spiritually and so would M. Harding teache the people San. D. Harding 〈◊〉 no more then he toke of Christ and of the Euangelists It is no grosie thing vnder the form of bread to eate the bread of life The Capharnaites went no farther then to theyr teeth and belly But we make the teeth to serue the mind also That of Origenes S. Dierom S. Augustine maketh not againste vs. Iu. Tertullian saith the Capharnaites thought his speachâ—… was hard and intolerable as though he had determined to geue them his flesh verily and in dede to be eaten with theyr mouthes therin saith Tertullian stode theyr erroure San. You know they thought not of eating it vnder the forme of bread For S. Augustine saith in Christes person Quis modus sit manducandi istum panem ignoratis Ye know not what waie there is of eating this bread Therefore the
omnipotencie alone as you caâ—…ill ¶ Whether the Catholiks or Sacramentaries expound more vnproperly or inconueniently the words belonging to Christes supper HArding Because these places report that Christ gaue at his supper his very body the Fathers say it is really in the Sacrament Iuel A thing is taken to make prouf which is doubtfull and the antecedent is vnproued Sand. Sayd not Christ take eate this is my body Say not the Euangelists that he gaue vnto his Apostles How then is the antecedent vnproued Iuel The Fathers call the Sacrament a figure a token a signe an image caet Therefore Christes words may be taken with a Metaphore trope or figure San. It standeth well together to be a signe and the truthe As Christ is the image of God and yet also God The higher euery signe or image is the lesse it differeth from the truth and therefore the figure of Christes body and blood differeth in form but not in substance from Christ him self and so albeit the Sacra ment be a figure yet the words this is my body be not tropâ—…call or vnproper Iuel Euen Duns saw that folowing the bare letter we must nedes say that the bread itself is Christes body San. Thinke you any man doth beleue you without allegiâ—…g the place who haue abused so many Fathers already Or â—…row you we speÌ„d so much time in reading Duns that we know all that is in him Iuel So the words stand This bread is my body San. Where stand they so Is it writen in any place of the Ghospell this bread is my body And yet you say the words stand so I think it be so in your Ghospell but surely it is not so in ours Iuel They saâ—… this meant not this bread but one certein thing in generall San. I haue shewed how it is taken in my 4. booke in the 4. 5. and. 6. Chapiter it can not signifie bread by any meanes Neither doth it only signifie in generall as you say but it signifieth that which is conteined vnder the forme of bread Iuel Est they expound erit it shal be San. It is a shameful pleasure that this man hath in falshod For we beleue that Christ toke this word est is to consecrate his body withall because of all words it signifieth a most present being of a thing And for asmuch â—…s God worketh in a moment or at the instant of his word he chose to say this is my body foorth with making it so as S. Chrysostom Gregorie Nyssen affirme But he wold not say this shal be my body which had bene a promise only and not the working or making of the mysterie Iuel Erit they expound the substance of this vncertaine generall one thing shal be changed San. These interpretations be false neither is the substance vncertein which is chaunged For the substance of the bread is changed and that because Christ affirmeth that which was bread before he spake at the end of his speache to be his body to whose voice the substance of bread geueth place to what him list Iuel Is geuen they expound shal be geuen San. What a vaine tale is this seing we vppon the present gist shâ—…w an vnbloody sacrifice euen preâ—…ently made and therefore we vrge always this is my body which is geuen for you Although it be also true that it shal be geuen and both are true together the one in the supper concerning the vnbloody sacrifice the other on the crosse concerning the bloody sacrifice but yet against heretikes we vrge most the present gift This man by mocking vs semeth to say that Christes body was not geuen at all For at the supper he will not graunt a sacrifice And he mocketh at datur for dabitur Yet if it be meant of the crosse it must be so expounded of him self it is geuen that is to say it shal be geuen it is broken is in the same condition with is geuen Iuel Doe ye this they expound sacrifice ye this San. Nay Sir They hauing first controuled your English as imperfit though not false afterward will haue hoc facite also to signifie make this thing to wit make my body The making of which sacrificed substance must nedes be always a sacrifice I haue spoken hereof in my iiij booke the. xiij Chapiter Iuel This bread they expound this that was bread San. You should name the place where we so expound it For according to the circumstance it may be so taken But much rather we take it for this food which is the body of Christ after consecration Iuel These verbs he tooke he blessed he brake he gaue stand together and rule one case San. They stand together in order of writing but not in order of doing For if Christ had not sayd this is my body before he had broken S. Paule wold not haue sayed the bread which we breake is the communicating of Christes body For it commeth of the word of God this is my body that it is the communicating of Christes body If then the words of 〈◊〉 were spoken before the breaking what wonder you 〈◊〉 the thing that was taken being changed we change the construction of those verbs which folow the change Iuel He toke bread he blessed it away San. You iest But in dede we teache not the bread to be annihilated or done away but to be changed into a better substance For blessing bestowed vppon a creature is the abettering of it Which is not done without some change Now if the thing pronounced at the tyme of blessing by God be an other substance the former nature by blessing is then changed in substance God blesse me from such a man who scoâ—…th at the holy mysteries Iuel He brake the accidents San. That is true because there was none other thing left after consecration to be broken And that you wold confesse if you thought Christ to haue vsed a proper kind of speache which allways you ought to think if it may possibly be defended as it may and must in the words of the supper So that the chief question is of those words this is my body The rest must be ruled by them Iuel He gaue his body San. We beleue it a meter gift for Christ then to geue common bread Iuel Vppon these few words of Christ thus many figures and moe they haue imagined Sand. Is it not 〈◊〉 sayd of you vppon these few words of Christ as though all these were Christes own words whereas the foure verbs be all writen of the Euangelists but neuer a one of them spoken by Christ. which thing S. Ambrose also hath noted but D. Harding spake only of Christes words wherein he 〈◊〉 his body in al which you haue yet found neuer a figure for this is my body which is geuen for you make this thing are all proper words and
miraculouse 26. Ye expound to be gilty of Christes body and blood for eating that is to say for not eating or resusing to eate For you teache euill men not to eate the body of Christ which is against S. Paule 27. Ye will not haue Christes supper to be an externall sacrifice but to be worse in that point then the Iewish or idolatours altars and tables who both did sacrifice and also S. Paule compareth Christes table with theirs 28. Ye so expound the shewing of Christes death by eating bread a figure of him that you rather shewe him not to be truely dead because your figure is yet emptie voide which can neuer proue Christes death truely past 29. Ye expound the not making a difference betwene Christes body eaten and other meates in suche sort that ye wil not haue the body present wherein the difference is to be made 30. Ye deny our vnion with Christes flesh by corporall participation which S. Paule teacheth by the example of Adam Eue being two in one flesh 31. Whereas S. Pauie saieth Christe to be so muche better then Angels by how much he had a more excelleÌ„t name theÌ„ they you regard not yâ— name body blood geuen to yâ— mysteries of Christ but affirme them to be still that they were before and therefore not to be that excellent substance which they are named to be 32. In all the scriptures so great and oft mention being made of Christes supper as there is yet no promise can be found made to him who eateth materiall bread and drinketh wine But all the promise is made for eatinge Christes fleshe and drinkinge worthely his blood Therefore you affirm bread to be eateÌ„ and wine to be drunken in Christes supper beside the word of God 33. Although Dauid prophecied of cating and adoring yet you wil graunt no such meat to be geueÌ„ to vs which may be external ly adored 34. Notwithstanding that the prophets teache that by Christes comming al externall idolatrie shal be taken away yet you feare not to say that Christes owne Sacrament bearing the name of his owne body and blood is it selfe an idol which was left with vs to kepe vs from all idolatrie 35. The sonne of man came as to saue so to fede the whole man why then denie you the food of life to our bodies affirming them to eat common bread and to drinke common wine whiles the soule is fed by faith with the body and bloode of Christ 36. If in the Sacrament of the altar we fede vpon Christ by faith alone why is that Sacrament called a supper more theÌ„ baptism where also we must fede on Christ by faith 37. Seing a figure may also be the truth it selfe whereof it is the figure as Christ is the figure of his Father and yet the same substance what reason haue you why you would rather detract this hoâ—…our from Christes Sacrament then geue the same vnto it 38. Christ being equal with his Father made promise to vs of his â—…ne fleshe whiche his Father had geâ—…en Why then denie you the gift of Christ to be as real to vs as his Father gaue him real fleshe 39. How teache you the words of Christ which are spirit life to be notwithstanding figuratiue and consequently deade and voide of al life or strength 40. Because yâ— word of God who was only able to be fed vpon by faith and so was the food of Angels or soules woulde be also the meate of man in respect of the body it toke flesh aâ—…d at his supper sayd to vs take eate this is my body And yet you make him still to be only the meate of the minde whereby we are excluded frome hauing God corporally in vs through the fleshe of Christe 41. To coÌ„clude whereas ye find flesh bodie blood ioyned with eating drinking taking partaking geuing breaking distributing coÌ„municating dâ—…udicating ye expound all those words figuratiuelie as though God by so manie waies repeating those words had not strengthned the coÌ„mon and proper significatioÌ„s of them Let this suffise for this time to shew that you obserue nor gender nor number nor nominatiue case nor verb nor antecedent nor relatiue nor the condition of the maker of the supper nor the nature of the sacrament nor the state and perfection of the Gospel nor the sayings of the prophetes nor the â—…ulfilling of the old law nor the oft repeting of the matters belonging to Christs supper but onlie to serue the eye and the senses deny al the marueilous workes of the new testament yâ— remeÌ„brance of al which this one mysterie is affirmed to be â—…rag no more M. Iuel of our figuratiue expositions sith you haue thus erred in graÌ„mar in Logick in Diuinitie in truth in faith in coÌ„mon sense Iu. If in these words except ye eate the flesh of the sonne of maÌ„ ye follow the letter it killeth San. To follow yâ— letter is to take words as thei sound to an inâ—…del as to haue flesh torn in to peeces and so eaten but he that taketh them as Christ in his supper by his fact did expound them doth folow yâ— spirit and not the letter ¶ A notable place of S. Augustine corrupted by M. Iuel IVel. S. Augustine sayth The Sacrament of Christes body after a certain phrase or manner or trope or â—…igure of speache is the body of Christ. Sander This place is wickedly abused because it is nakedly alleged and falsely englished whereas it dependeth wholy vpon the words going before which are these Nónne semel immolatus est Christus in se ipso tamen in Sacramento caet Was not Christ once offered vp in him selfe and yet in the Sacrament he is offered vp for the people not only at euerie feaste of Easter but euerie day Neither surely doth he lye who being demanded Eum responderit immolari Doth answere that he is offered vp For if the SacrameÌ„ts had not a certain likenes of those thinges whereof they are the Sacramentes they were not at all Sacramentes Out of this likenes they take also for the most parte the names of the things theÌ„ selues As therefore according to a certaine â—…anner the Sacrament of Christes body is the body of Christe the Sacrament of the blood of Christe is the blood of Christ so the Sacrament of faith is faith In these words of S. Augustine it is to be seen euidently that he putteth a difference betwene the thing and the Sacrament of that thing The thing therefore it selfe must be first knoweâ—… and then we shal see how the Sacrament thereof is both like vnâ—… it and taketh the name thereof The thing it selfe in ouâ—… question is Iesus Christ not only so but the true body of Iesus Christe neither only true in substance but euen
true in shape in form in quantitie and qualitie Christ was made man in dede borne in dede he grew and walked vpon the earth in dede according to the true and visible nature and forme of man He suffered death in the same forme and did shed his blood apart from his fleshe Now marke when it pleased him to depart out of this world he woulde haue all these thinges beleued of vs remembred of vs and folowed as our weakenes through his grace might suffer In cōsideration whereof he iustituted a Sacramēt of his own body and blood Of which body Of that which he had taken which was but one The first point of this Sacrament must be saith S. Augustine that it haue a certaine likenes or similitude with Christes own body and blood and consequently that likenes shall make it to haue the name it selfe What is the likenes in the sacrament of Christes supper betwene it and the naturall body of Christ Seeke as long as you are able M. Iuel prie and serche neuer so intierly you shall find the likenes to be in this point specially that the substance of Christes body blood not hauīg any outward image made of them are made presēt vnder the forme of an other thing are so made present that thereby all the highe mysteries of Christes visible body are mystically set before the faith of the true beleuer Christ being the sonne of God was made man by turninge some of the purest blood of the virgin Marie into his own flesh and blood and that was done without the sede of man by the vertue of the worde and power of the whole Trinitie through the ministery of the Archangel Gabriell euen so the purest creatures of bread and wine are made the body and blood of Christ and turned into the substance of them not by generation corruption but by the vertue of these wordes This is my body Which thing y◠who le Trinitie worketh by the ministerie of the Priest who is the Angel of Christ. Christ thus borne and hauing walked in his flesh came to die vpon the crosse where his blood was diuided from his flesh the soule from the body but the Godhead taried stil with both right so this sacrament hath the body consecrated vnder one kind the blood vnder an other kind and they are adored of the saithfull a part yet the person which is one whereunto they are vnited and the Godhead in that person causeth the two partes to make but one Sacrament and the whole to be vnder eche kind Thus the likenes whiche is not in form but in substance and in the consecration of true faith betwene Christ him self and this sacrament maketh this sacrament to be called his body blood although in al respectes it be not so Upon whiche ground S. Hierom saith Dupliciter sanguis Christi caro intelligitur c. The flesh and blood of Christ is vnderstanded two waies either that spiritual and diuine whereof him self said my flesh is truly meate and my blood is truly drinke and except ye eate my fleshe and drinke my blood ye shall not haue euerlasting life or els the fleshe which was cru cified and the blood which was shed with the speare of the soldiour Thus haue we one fleshe and blood in substance consydered vnderstanded two waies and that not falsely vnderstanded as the Sacramentaries imagine but truely and in dede For a false vnderstanding is hated of God This difference and this likenes is also noted in the present words of S. Augustin when he saith Christ was once offered in him self Note the worde in him selfe to wit in his visible shape form and truth as wel of substance as of quātity the same Christ is dayly offered in a sacramēt Are not these S. Augustines words ▪ Christ is offered in him self Christ is offered in a Sacrament is it not all one Christ or is Christe diuided No no al is one substāce but the m◅ner is not al one And farther note very dyligently good Reader that of the two immolations or offeringes the one is referred to the other The one is the signe token figure Sacrament of the other And therfore the one is but once done because it was y◠great immolation which absolutely fulfilled al the law prophets and it was made vppon the Crosse. The other being made in the Sacramēt sheweth kepeth preserueth and applieth daily the fruits of that one oblation but Christ is alwaies one in bothe Now this likenes of the Incarnation and passion of Christ made and represented to the faithfull by the Sacrament of the altar causeth it to be called the body blood of Christ. And therefore S. Augustine concludeth The Sacrament of Christes body according to a certain maner is the body of Christ. M. Iuel englisheth these wordes according to his maner falsely corruptly and ignorantly he turneth Secundum quendam modum after a certaine Phrase or maner or trope or figure of speache True it is that modus doth signifie a maner or meane Again it may be sometime y◠the maner is tropicall or figuratiue but now it is not so meant And that is proued two waies First because S. Augustine saith the Sacrament of the body of Christ according to a certein manner est is the body of Christ. he saith not only it is called the body after a certain manner but it is the body Therefore the manner that that he speaketh of is in the Sacrament in the thing it self in the substance thereof and not only in the phrase or trope or figure of speache as M. Iuel would haue it Againe the name whiche the Sacrament taketh is geuen as S. Augustine saith according to a likenes which is betwene the Sacrament and the thing it selfe That likenes then must be first in the Sacrament really and afterward in respect of priority of nature though not in respect of tyme the name is geuen Seing then the likenes of things goeth before the likenes of names When S. Augustine saith the Sacrament of Christes body is the body of Christ according to a certain manner that manner must respect the likenes of the thinges before it respecte the likenes of names Therefore M. Iuel hath erred altogether in translating modum a phrase or manner of speache But first he should haue sought wherein the things were like for in dede the likenes in dinerse things is diuerse In one thing it is in substance as God the Father and his sonne are like equall and one in substance Yet because there is some difference in that they are diuerse persons the sonne is the figure of his Fathers substance according to a certaine manner to wit as he is a diuerse person but not as a diuerse substance In other things the substāce may differ also as the rock and Christe and
the qualitie alone may be like As when Christ is called the vine the doore the way But to coÌ„clude with this place of S. Augustine he saith the holy signes whiche are like vnto the truth take also the name of the truth he bringeth that rule to shew that a child baptized maie well be called â—…aithfull because although he beleue not actually yet he hath faith in yâ— he hath baptisme which iâ—… the Sacrament of faith For saith S. Augustine Sacramentum fidei quodammodo fides est The Sacrament of faith after a certaine manner is faith He saith not only it is called faith after a certain phrase of speache as M. Iuell would haue it but it is faith after a certaine manner of being and not only of speaking and that being or truth whiche yâ— infant hath â—…eceaued is so great that as it foloweth in S. Augustine the Sacrament shal be of strength to defende him froÌ„ the power of the deuill and from euerlasting damnation And iudge you M. Iuel that to be only a name not a truth which is able to bring the child to saluation It is faith and it is not faith as the Sacrament of the altar is Christes body and not Christes â—…ody It is not faith in actuall consent of the will It is faith in the vertue of that power which the Sacrament printeth in the soule of the iufant it is the habit of faith and not the act euen so the Sacrament of yâ— altar is the substance of Christes body not the outward forme thereof the thing it selfe and not the shape thereof The name therefore of faith is geuen to yâ— child in respect of a truth which by baptism is wrought in the child although it be not all the truth which is requisite to actuall beleuing And the Sacrament of Christes supper is called the body of Christe for the substance of the body which is present although it be not visibly present according to al the maÌ„ner of a true naturall mans bodie ¶ Of the signification of aduerbes HArding By these vvordes really substantially cae The Fathers ment only a truth of being not a meane of being after carnal or natural vvise Iuel Al aduerbes taken of nounes signifie euer more a quality and neuer the substance Sander An aduerbe hath his name because it is ioyned to the verb and it doth make plaine and fill vp the signification therof so that if the verb whereunto it is ioyned do signifie the substaÌ„ce of a thing the aduerbe maketh it to signify the same substance more perfectly as when the king Nabuchodonosor said to Daniel Verè deus vester deus deorum est Your God is verily the God of Gods The aduerb verily doth not signifie a qualitie as M. Iuel reporteth but it doth affirme most vehemently the substance of one God aboue all other Gods or iudges rulers And when the Centurion said this man was verily the sonne of God it is not to be meant that Christ was the sonne of God in â—…alitie at all but only in substance Now concerning that some aduerbes be taken of nounes it is to be knowen yâ— if they be taken of suche nounes as import rather a similitude of a substance then a real truth thereof in that case M. Iuels resolution will serue that they shall signifie the manner and qualitie of the thing as virilter doth signifie manly because it commeth of virilis whiche signifieth manlike and it commeth of vir which doth signifie rather the sexe then the substance of a man But when the nounes doe signifie the substance it selfe the aduerbes deriued of them must nedes draw with thâ—… the signification of the same substance as corporalis carnalis substantialis and naturalis be nounes which signifie a thing that belongeth to the body the flesh the substance the nature of yâ— wherof we speake and the aduerbes comming of them of necessitiâ—… must signifie the truth of that nature whereof we intreate But whether it shall signifie the qualitie also with the truthe that dependeth of the circumstance of the thing which is in hand For example Christe walked corporally vppon the water that saying must be vnderstaÌ„ded in the truth of a mans body but not in any such accustomed manner as other mens bodies are wont to walke vpon the water For there is no such manner of walking at all And whereas the aduerbe must be referred wholy to the verbe whose signification it maketh perfite that saying must be this resolued Christes bodily walking vpoÌ„ the water was a true walking concerning the truth of the flesh which did walke notwithstanding the manner of the walking did excede the qualitie of a mere â—…atural body Thus the aduerbes shall signifie the truth of the substance of a body walking and yet not the manner of walking belonging to a natural and true body Euen so when Syrill writeth that Christ dwelleth corporally also in vs and not only by right faith and charitie the meaning of him shal be that Christ in the true substance of his body dwelleth in vs although he dwell not in vs after suche manner as other naturall bodies of men dwel in the places where they are Thus M. Iuel is cast in his grammar also whereof he iâ—…iteth D. Harding But to thend his ignorance or malice may appere yâ— better I beseche the discrete Reader to consider the ods betwene D. Harding and M. Iuel D. Harding saieth when the Fathers teache Christ to be in vs carnally corporally or naturally for al these termes S. Hilary S. Cyrill haue then they meane that Christe is in vs by the true substance of his fleshe and not in suche manner as common flesh is wont to be any where This saying of D. Harding is so true yâ— he neuer thought it nedeful to proâ—…e it yet M. Iuell saith yâ— the Fathers must meane that Christ is in vs after a corporall carnall natural maÌ„ner not in substaÌ„ce For he saith aduerbs taken of nounes signifie euermore yâ— qualitie neuer yâ— substaÌ„ce Wel how think you then M. Iuel is Christ after a carnal sort in vs or no It is wel seen by your work yâ— you think nothing lesse For he yâ— graâ—…teth the manner of body or flesh much more should graunt if he were wise the nature substance thereof because it is not possible that the qualitie or manner of fleshe should be without the truth of flesh Sith no qualitie ordinarily consisteth of it selfe but only resteth in the substance of that thing whose qualitie it is But a substance may be without qualities as the substance of God is without all manner of accidents Now D. Harding affirmeth at the lest wise the truth of body and of fleshe to be meant by the Fathers without the common qualitie thereof Which thing may right well be so M. Iuel wil haue their sayings meant
Albeit he be spirituallie the true vine and the true Manna For seing he was not these things really thei can not be said of him really But he is man in dede and therefore offered in dede killed in dede buried in dede and eateÌ„ in dede For now as we beleue the real death of him so must we beleue the real â—…ting of him because the truth belonging to eche of them is to be taken according to the true nature of man whiche he toke And as it was mete for him to be killed in the shape of man so he would be eaten in the shape of bread Iu. S. Augustine vtterly remoueth the natural office of the body What preparest thou thy teeth Beleue and thou hast eaten Beleuing in him is the eating of the bread of life San. You are one of yâ— most impudent men that euer any creature had to doe withall S. Augustine spake these wordes to the faithlesse Iewes with whome Christe talked at Capharnaum who gaped for bodily meate and belly chere Now when Christ had said worke the meate which tarieth to life euerlasting S. Augustine saieth to the Iew who soughte to haue his bellie filled what preparest thou thy teeth M. Iuel knoweth that when Catholikes come to the SacrameÌ„t of the altar they whet not theyr teeth as if they came to a carnall banket but they beleue eate first by beleuing to th end they maie afterward eate by mouthe worthely And therefore S. Augustine confesseth vs to receaue Christ by mouth also but by a faithfull mouth not by a glotoâ—…ouse mouth His words are Hominem Christum Iesum caet fideli corde atque ore suscipimus We doe receaue with a faithful hart and mouth the man Iesus Christ geuing his fleshe vnto vs to be eaten and his blood to be drunk although it may seme more horriâ—…le to eate maÌ„s flesh theÌ„ to kil it drink mans blood then to shed it When S. Augustine saith we receaue Christ with a faithfull mouth he sheweth that â—…his meaning is not to remoue vtterly the naturall office of the body as M. Iuell most impudently saith but he meaneth we should not come to the Sacrament for to satisfie our bodily hunger but with a faithfull harte and mouth Where if he spake not of reall drinking by mouth he would neuer haue said it is more horrible to drink mans blood then to shed it but now although it be so horrible to drink mans blood in that corruptible sort which mortal blood hath yet Christes blood is geuen to vs in a miraculonse manner without corruption or lothsomnes and is receaued euen in the mouthes of the faithful But I can not so leaue you M. Iuel Did S. Augustine vtterly remoue the office of the mouth Said he not that for the honour of so great a Sacrament it pleased the holy Ghoste Vt prius in os christiani corpus dominicum intraret quà m caeteri cibi that our Lords body should enter into the mouth of a christian man before other meates and yet is the office of the body remoued and that vttterly remoued Where is M. Iuell your mind your wit your sense Where is your care of God regarde to your good name or the feare to abuse the holy mysteries Harding Buceâ—… taught the body of Christe to be truly and substantially present exhibited and taken Iu. Hitherto M. Harding hath alleged nor auncient doctour nor old CouÌ„cel San. As though we had not disputed this long time of yâ— Nicene Councâ—…l where 318. auncient Fathers were gathered together Iu. What reasons lead him to yeld to the other side for quietnessake I remit vnto God San. In a matter of suche weight he ought not to haue yelded for quictnes sake sith S. Paule resisted S. Peter for a matter of much lesse importance as wherein they rather disagreed in facte then in doctrine as Tertullian witnesseth Iu. If M. Harding had found any other doctor he would not haue made his entry with Bucer San. Beside the Nicene councel which you haue heard already ye shal heare other doctours anon Iu. The councel of the eight Cardinals at Rome might rather haue bene scoft at then this brotherly conference San. The Cardinals sought not a new faith as Bucer and Luther did but the purging of old faultes they came not together to set forth a new doctrine but to amend the life of euil men Tertullian saieth well hllic scripturaruÌ„ expositionuÌ„ adulteratio deputanda est vbi diuersitas inuenitur doctrinae There the couÌ„terfeting both of the scriptures of yâ— expositioÌ„s is to be assigned where yâ— diuersity of doctrine is fouÌ„d such diuersity is betwen the Lutherans and Zuinglians but not betwen the Catholiks Iuel If we compare voices thei of wittemberge were moe in number Sander Nay sir all the Catholike nations of Christendome communicated with the Cardinals but your doctrine was then scant sixtene yeres old and had neuer a citie town or village in the world that wholy communicated with it at that daye The number must not be tried by the men gathered in a house together but by the men agreing in the church together For yâ— who le Church is one house oâ—… god Iuel If we compare knowledge thei were better lerned San. Of new sprong teachers 〈◊〉 said Omnes tument â—…mnes scientiam pollicentur Al of them do swel with pride and euerie one doth promise knowledge But on the other side Nemo sapiens nisi fidelis No man is wise 〈◊〉 〈◊〉 faithfull The Cardinals therefore being faithfull were also â—…etter lerned then your men of witteÌ„berge Again Tertullian sheweth that certein men are wont to saie whie did this woman or that man being moste faithfull most wise most practised in the Church goe into thaâ—… side that is to saie hold this or that new opinion But he answereth they are neither to be counted wise nor faithfull nor men of practise whom heresies can change Therefore those that camâ—… together at witteÌ„berge seing thei chaÌ„ged their old faith soughâ—… out a new thei could not be lerned as thei ought to haue bene But otherwise also thinck you M. Iuel that ani wise man wil grant you that Luther and Bucer with their companions were better lerned them Contarenus Sadoletus Polus and Theatinus with their fellowes Is it enough for you to haue said it in bare words without any proufe at all Iuel If we compare purposes thei sought peace in truth and the glorie of god Sander Cal you that peace when thei diuided Germanie from the rest of ChristendoÌ„ You are of those who wold cure the sores of the people by vâ—…ine words saying to them peace peace when as in dede there was no peace Iuel If we compare issue god hath blessed their doings and geuen force vnto his word Sander Touching your case Tertullian saith Deverbi administratione
bone but not thereby really dwelling in our bodies which belong to our persons Iuel In that sense S. Ihon saith the word was made flesh and dwelt in vs. San. In what sense Whether that Christes bodie by his natiuitie dwelleth substantially in our bodies for so you said but S. Ihon said not so God gaue men power to be made the sonnes of God to such as beleue in his name to such as are borne of God and when S. Iohn had said we had power to be the sonnes of God if we were borne of God he consirmeth that power geuen to vs saying And yâ— word is made flesh hath dwelt 〈◊〉 vs. Therfore saith S. ChrysostoÌ„ he hath dwelt in vs that it might be lauful to come to him selfe to speake to be câ—…uersant boldly with him He was not in our bodies really straight vppon the incarnation but when he dwelt 〈◊〉 our nature wheÌ„ he was a trúe man as we are then might we come to him Priusipsu verbum voluit nasci ex homine vt tu securius nascereris ex deo The word wold first be born of a woman to thâ—…d 〈◊〉 mightest be born of God without feare Iuel Therefore Christ calleth himself the vine and vs the braunches San. It is vntruly sayd 〈◊〉 Iuel For albeit Christ by his humane birth be as it were the 〈◊〉 of the vine for his owne part yet he is not to vs the vine nor we be not the braunches 〈◊〉 we are graffed into Christ which is don by saith and Baptism S. Augustine saith he is made maÌ„ that the nature of man should be a vine in him whereof we that are men might be also the braunches If his only birth had made vs braunches what neded a new birth in Baptism When S. â—…yrill wold shew that Christ according to his humane nature was the vine which thing the Arrians denied he went not for the matter to Christes birth only for then Iudas and â—…ain had bene braunches but he went to the Sacrament of Christes supper to proue that we depend of Christes flesh as braunches doe of the vine Iuel S. Paul calleth Christ the head and vs the body San. S. Paule speaketh of Christes mysticall body and you should proue that his natural body is really in our bodies Now if to make his body to dwell really in our bodies more then his birth be necessary it is not true that M. Iuel with such vain brags hath hitherto sayd that his body by â—…is natiuity dwelleth really or substancially or naturally in our bodies But only that he dwelleth in vs to wit in our nature being made Emanuell nobiscum Deus God with men But thereby Christ dwelleth but in one body really to wit in that which he made to himself out of the virgins most pure blood Wherefore S. Cyrillus saith Habitauit in nobis Dei verbum in templo vno quod propter nos de nobis sibi condidit vt omnes in seipso habeÌ„s in vno corpore patri reconciliaret The word of God hath dwelt in vs or among vs in one teÌ„ple yâ— which he made to himself for our sakes and out of vs that hauing al in himself he might reconcile them to the Fathâ—… in one body One thing M. Iuel I must put you in mind of You 〈◊〉 that Christes body may not be in many places at once which doutlesse you meane of his naturall body and his body is by no meanes more natural then by the natiuity thereof But you say now that Christes body by his natiuity dwelleth really substan cially and fleshly in our bodies and certeinly our bodies dwell in many places therefore you are against your own doctrine as who confesse Christes body by his natiuity to dwell naturally in all our bodies which are not only in many places of yâ— earth but a great number also are vnder the earth in al which Christes body according to your doctrine must dwell corporally and therefore it must be in many places together ¶ Whether Christes body dwell in our bodies by faith really or no. IVel. Towching faith S. Paul saith Christ by faith dwelleth in our harts San. The word hart in holy scripture doth not alwayes signifie that fleshly part of a mans body commonly so called but S. Paule meaneth that Christ dwelleth in our minds and wills by faith and charitie which is made very plaine by the words going before secundum interiorem hominem according to the inner man Therefore no dwelling of Christes body really or substancially in our bodies is proued by this place of S. Paule except we shall say that Christ hath no real and substanciall body of his own For if is be a reall substance what meaneth M. Iuel to affirm it dwelleth really and substancially where the real substance thereof it not if it be a reall dwelling of Christes body in our bodies in that we beleue in Christ and yet Christ haue but one reall and substanciall body by M. Iuels phrase of speache that body may be sayd to haue dwelt really in yâ— virgins â—…omb in that she only beleued in Christ. and by such worthy interpretation the truthe of the incarnation is vtterly taken away Iuel S. Peter saith Hereby we are made partakers of the diuine nature San. Those wordes generally pertein to all the giftes of God and specially to yâ— incarnation of Christ whereby we communicate most perfitly if yet we be faithsull with the nature of God For when we beleue in Christe who is man with vs and God with his Father then wee communicating with his manhood coÌ„municate also with the Godhead whiche dwelleth corporally in Christ. But that coÌ„municating may be made either by faith or baptism and other Sacraments And as the Godhead dwelâ—…eth incomparably more excellently in Christes own body â—…then it doth in any other thing which dependeth thereof so the vnion with his nature is made far better by the meane of the Eucharist with faith and Baptism ioyned together then by one or two of them alone And that this place of S. Peter doth pertein to the communicating of Christes flesh in the Sacrament also Cyrillus of â—…ierusalem doth witnesse writing thus Under the forme of bread the body is geuen and vnder the forme of wine the blood is geuen c. And so we shal be made partakers of the diuine nature as S. Peter sayth Now M. Iuel hath most improperly placed this Testimonie in the second kind of Christes dwelling in vs sith it apperteyneth to all foure ways generally but most especially to that coÌ„munion or ioyning which is made by the holy Eucharist Iuel So sayth Ignatius By his passion and resurrection that is by our faith in the same we are made the members of his body San. S. Ignatius in two places oâ—… that Epistle speaketh of such a matter as M. Iuel wold
in which word yâ— greatest weight of his iudgeâ—…ent resteth For he intendeth not to denie but that the sacraments of the new lawe conteine and geue grace but he saith Thei conteine it not essâ—…ntially as a veâ—…el coÌ„teineth water or as a box holdeth a medicine Whiche notwithstanding he sheweth two other waies how thei conteine grace But I pray you to what end allege you Bonauenture if not to disproue yâ— reall presence of Christes bodie in the Sacramente For say you though Christes bodie were in our bodies really it woulde not therefore be concluded that it is really in the Sacrament how is tâ—…at proued forsoth by S. Bonauenture did he then say that Christes bodie though it be really in vs yet it is not râ—…allie in the Sacrament Did he meane any such thinge You shall nowe heare his own words in the same verie place concerâ—…ing the con ference of the Eucharist with other Sacramentes In illo Sacramento est transubstantiatio Vnde illud quod significatur ibi vera est substantia quam congruit esse per se. In that Sacrament there is 〈◊〉 whereby that thing which is signified there is a true substance which substance is fit to be by it self ¶ That Christes body is proued to be really in the Sacrament by S. Chrysostoms words HArding By this Sacrament sayth Chrysostom Christ reduceth vs as it vvere into one lumpe vvith himself And that not by faith only but he maketh vs his ovvn body in very dede Re ipsa VVhich is no other to say then really Iuel This place wold haue stand M. Harding in better stede if Chrysostom had said Christ mingleth his body with the Sacrament and driueth himself and it into one lumpe San. If the Sacâ—…ament of Christes supper were a thing so distinct from Christes body as Christes body is distinct from vs S. Chrysostom might haue sayd perhaps that Christ mingleth himself with the Sacrament But now it is a great ignorance that M. Iuel marketh not the SacrameÌ„t of Christes supper to be of it self the reall body of Christ vnder the formes of bread and wine therefore to say Christ is mingled with the Sacrament were to say that Christ is mingled with him self S. Chrysostom was wiser then to say so but speaking of the Sacrament he sayth that Christ mingleth himself really with vs who worthely receaue that Sacrament Iuel Neither will M. Harding say that Christ mingleth himself with vs simplie and without figure Whereof it foloweth that much lesse it is so in the Sacrament San. This is a fine kind of Rhetorick to make D. Harding beleue he will not say that which he doth say He meaneth that Christes own reall body is ioyned to our bodies and that simplie concerning the substance thereof and without any figure of Rhetorike or of grammar but not without a mystical figure because it is geuen vnder the formes of breade and wine The whereof that you inferre vppon your false surmise is â—…louse vnsensible and fond Iuel It is a vehement and a hot kind of speache such as Chrysostom was most delighted with San. To speake without sporting it is so hot that if you amend not your opinion it may help to promote you to the 〈◊〉 of hell but to good faithful men it is a mild and calme saying Iuel It is a speache farre passing the coÌ„mon sense and course of truth San. I thought you wold bring it to a phrase or figure of speache But he 〈◊〉 it for a truth as we shal see anon Iuel Himself thought it necessarie to correct and qualifie the rigour of the same speache by these words vt ita dicam which is 〈◊〉 it were or if I may be bold so to say San. You stand altogether vppon phrases and 〈◊〉 but S. Chrysostom meant not to correct or qualifie the doctrine which he taught concerning Christes reall ioyning with vs. But only he shewed himself in teaching it to 〈◊〉 or rather to allude to a similitude and Metaphore at the vse whereof he stayed somwhat As if he had sayd at large euen as many graines of corne are by the baker brought into one lumpe of dough right so Christ and they that doe communicate are made all one with Christ and 〈◊〉 with him in this Sacrament Now because this similitude is not set foorth at large but briefly alluded vnto therefore S. Chrysostom saith vt ita dicaÌ„ that I may so say to wit that I may at this time vse this allusion and this briefsimilitude So that the correction is referred only to the word Massa which is a lump of dough or of any like thing and not to the correction of the doctrine whiche is mainteined both by S. Chrysostom and others without any correction or qualifiyng He writeth vpon S. Ihon that Christ sayd he that eateth my flesh and drinketh my blood tarieth in me to shew cum ipso se admisceri That himself is mingled with him Again he sayeth It is brought to passe by the meate which he hath geuen vs that we should be turned into that flesh not only by loue but by the thing it self Again Cum suum caet WheÌ„ Christ wold shew his loue toward vs he mingled himself with vs through his body And he brought himself into one with vs to th' end the body should be vnited with the head Many like words he hath in his sermons to the people of Antioche in the which he neuer vseth the phrase vt ita dicam that I may so say because he vsed not the similitude of the lump of dough wherevnto that correction perteyneth Yea what shall we say if euen in this place S. Chrysostom vse no such qualifying nor say not vt ita dicaÌ„ for albeit the Latine text reade so yet the edition of Parise doth wiâ—…nesse that his Greke words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seipsum miscet nobis he mingleth himself with vs. Where is now M. Iuels discrete phrase Where is his corrâ—…ction His qualifying of the rigour of the speache To be shorte where is his answere Iuel In such phrase Anacletus sayeth the power of the holy Ghost is mingled with the oyle San. Mercifull God whither will not this man runne for phrases He now appeleth to a Pope whose Epistle he estemeth as muche as his shew sole only meaning to make some not of the wisâ—… sort to beleue yâ— he hath answered well when he hath writeÌ„ somewhat although himself beleue not that which he writeth Doe you beleue this very sentence M. Iuel which you allege How say you Is the iâ—…isible power of the holy Ghost mingled with the oyle If you thought so you wold vse holy oile more then you doe One thing I must tell you which I had almost forgotten it is not in Anacletus in oleo in yâ— oile as you name it but sancto Chrismati to the holy Chrism It was not
really substanciallie For as the word is made fleshâ—… really so we take really the word being flesh in our Lords meat The worde was not made fleshe onlie by our faith but in truthe of his substance therefore we take the worde being fleshe not by our faith onlie but in truthe of his substance If M. Iuell will haue vs receaue Christes bodie verily and yet by faith only it must be made flesh verily and yet by faith onlie Ivel It is the bread of the hart â–ª hunger thou within thirst thou within San. If Christ being in his diuine nature toke real flesh and yet maie be hungred within is much yâ— better to vs bread of yâ— hart by natural slesh right so it is extreme madnes to make vs beleue that Christes bodie geneÌ„ vnder the form of bread is therefore the lesse hungred within or the lesse the bread and foode of the hart Iuel The thing that is receaued in spirit is receaued in dede San. If it be to be receaued corporally as well as in spirit as Baptisme and the Eucharist then it is false and foolish to say that it is receaued in dede when the outward dede lacketh This man wil cloth the naked and fede the pore in spirit and yet he saith it is done in dede albeit thei die for cold Spiritual receauing is true and good when it shuldreth not out reall receauing as spiritual resurrectioÌ„ is good true but yet it is not al yâ— truth of resurrection S. Bernard is alredie answered and S. Cyril Iuel It is a holy mystery and a heauenly action forcing our mindes vp into heauen and there teaching vs to eate the body of Christ not outwardly by the seruice of our bodies San. Is not verè sumimus we verily take spoken of taking by the seruice of our bodies can it be otherwise meant Again it foloweth in the same sentence that Christ hath mingled the nature of his flesh to the nature of euerlastingnesse vnder a Sacrament of his flesh to be coÌ„municated vnto vs. Mark these words M. Iuel which you passed ouer as if you had ben vtterly blind The nature of Christes flesh is I trow real it is communicated to vs vnder a Sacrament know you not that sub is vnder is not the Sacrament receaued by the seruice of our bodies did not your self graâ—…nt the Sacrament to be taken by mouth If then the nature of Christes flesh be vnder a Sacrament when the SacrameÌ„t is receaued by the seruice of our bodies the nature of Christes flesh is receaued by our bodies not by faith alone Iu. The truth hereof standeth not in anie reall presence but as Hilarius saith in a mysterie which is in a Sacrament San Whereas S. Hilarius saied We receaue verily the flesh of his body vnder a mysterie you report him to saie in a mysterie Is that no false dealing Well he saith we receaue Christes flesh vnder a mysterie and by your owne confession a mysterie is a Sacrament therefore we receaue the flesh of Christes body vnder the Sacrament And the Sacrament deliuered in the laste supper is by your confession also outward and commonly called a figure therefore we verilie receaue the flesh of Christes bodie vnder an outward figure and the outward figure is knowen by our eye to be the figure of bread therefore vnder the figure of bread we receaue the flesh of Christes bodie albeit by the figure you meane the substance of bread Iuel Our regeneration in Baptisme in a certaine bodily sorte teacheth vs the purgatioÌ„ of the mind as Dionysius saith so it is in the Sacrament of Christes body San. Can you haue the mind better tanght by an outward action then if you eate the same flesh in body which we doe eate in faith Is it possible to haue a greater coÌ„formitie a more vehemeÌ„t figuring and liuely expressing of al truth And albeit I haue shewed differences before betwen Baptisme and the Eucharist yet omitting yâ— I wil now say 〈◊〉 S. Augustin then yâ— bodie blood of Christ shal be lise to euerie man if yâ— thing which is visiblie taken in the Sacrament be eaten in the truthe spirituallie and be drunken spiritually M. Iuel would haue one thing ouâ—…wardly taken and an other thing eaten inwardly But S. Augustine saith that must be eaten in the truthe it selfe spiritually which is visibly taken in the Sacrament Iuel Although Christ be not bodily â—…resent yet that doth not hinder the substance of the mysterie San. The substance of the mysterie muste nedes be hindered when it is absent For it can be no mysterie without the substance thereof The substance of the mysterie is the naturall substance of Christ vnder the Sacrament therefore S. â—…ilarie saith The naturall propriety by the Sacrament is the Sacrament of the perfite vnitie Of this place I haue often times spoken and I would gladly heare M. Iuels minde in it For then should I be sure to know how I might dispute against him I can not coÌ„strue it otherwise then thus Naturalis proprietas the natural propriety which is to saie the natural substance he meaneth the substance of Christe For S. Hilarie vseth the ward proprietas verie muche and ost for the substance or personall being of God or of Christ. Wel then Christes naturall substance Per Sacramentum by or through the SacrameÌ„t est is Sacramentum the SacrameÌ„t perfectae vnitatis of perfite vnitie The substance of Christe is a Sacrament by or through the Sacrament these words can haue none other literall meaning but this the substance of Christe through the form of bread wherein vnitie is figured and vnder which it is by that meane I saie it is the Sacrament of perfite vnitie how can els the natural substance of Christe be a Sacrament Of it self alone it can be no holy signe but by the forme of bread it may be a Sacrament and yet M. Iuell can not find the real presence of Christ in the Sacrament in al S. Hilarie Moreouer S. Hilarie making a preface that we muste not speake otherwise in Gods matters then we haue lerned of him who said my flesh is verily meate yâ— there is no place of douting of yâ— truth of flesh blood concludeth thus For now both by the profession of our Lord him selfe and by our faith it is flesh in deede and blood in deede Answer I pray you M. Iuel What is fleshe in deede what is the nominatine case to est is I knowe none other besyde the worde Sacramentum the Sacrament or some like word which doth import the SacrameÌ„t as to saie that which the faithfull receaue at Christes supper For of that thinge S. Hilarie now speakethe That then is verily flesh and that is meant by S. Hilarie of an outward thig for he saith immediatly Haec accepta these things taken and drunke do bring
Patrone of his own sonne Shal not M. Iuel be swetely rewarded for this geare if he die in this excessiue opinioÌ„ Heare I pray you what S. Hilary saith of his own doctrine in this very booke Cura est nobis vt primum It is our care first to teache those things which are holy and perfite and sound and that our talke not wandering by certain by turnings windings and sodenly appering out of not haunted and creping holes shuld rather shew then seeke the truth Thus did he professe to teache perfite and sound things and vndouted truthes which M. Iuell calleth excessiue beause they excede the cumpasse of his heresy contein yâ— Catholike truth And wheÌ„ S. Hilarie cometh to yâ— very matter whereof we speake at this tyme he doth not only say it is sound perfice holy and true doctrine but he saith he lerned it of Christ him self Euen concerning this very point that the naturall verity of Christe is in vs for that he sayd My fleshe is verily meate But all the Fathers all the scriptures which resist M. Iuels phansie are hot violent excesâ—…iue as S. Augustine moste truly faith If the opinion of any errour hath first possessed the minde whatsoeuer the scripture affirmeth otherwise figuratum homines arbitrantur men thinke it figuratiue ¶ That the place of 〈◊〉 â—…erteineth to the Sacrament of Christes supper HArding Gregorie Nyssene speaking of the bread vvhich came dovvne from heauen saith by vvhat meane shall a bodiles thing be made meate to a body Iuel Gregorie Nyssene is newly set abroade with sundry corruptions San. If this vaine fable may be admitted euery man shal be corrupted when it pleaseth you If he be corrupted he is corrupted by your faction for his works haue ben no where so fully printed as at Bale called in Latine Basilea which is a citie of your profession 3. Moreouer you very oft bring his authority and how are you sure that he was not corrupted at all in those places which you allege 4. Yea farther you allege for your purpose this very treatise and this very side of the leaf whence D. Harding toke this authority and that as well before the words brought by D. Harding as after Iuel He speaketh not one word neither of Christes naturall dwelling in vs. 2. Nor of the Sacrament San. Out vppon this impudency M. Iuel you haue taken vpon you the forhead of a harlot are without all feare shame or hoâ—…estie Doth not Gregorie Nyssene speake in that place one word of the Sacrament he speaking of Moyses life by occasion thereof cometh to shew the wandering of the children of Israel in the desert where he saith â—…fter that thei had drunck of yâ— stone all nourishment which thei had brought out of Aegipt failed theÌ„ and a simple meate to looke vnto but diâ—…erse iâ—… tast was rained down to them which thing did signifie saith he that we must cleanse our minds by saith by Baptism by traâ—…aile by all vertue by doctrine of the Ghospell so that al Aegiptiaâ—…al kind of liâ—…ing to wit all the multitude of sinnes failing vs we must receaue â—…oelestem cibum quem nulla nobis satio agriculturae artibus produxit the heauenly meate which no sowing hath by the art of plowing brought foorth vnto vs. but it is bread prepared for vs without sede without plowing without any other work of man that bread flowing from aboue is found in the earth Hitherto he hath said that we haue a true manna which we must receaue and how I praie you but as the children of Israel did receaue their manna and then we must receaue it by mouth as thei did receaue their maÌ„na by mouth But what is our manna Forsoth a meate which came down from heauen as the old manna did a meate not gotten out of the ground but rainig froÌ„ heaueÌ„ What raining is that The Incarnation of Iesus Christ who taking flesh of the virgin without the meane of the sede of man came down from heauen and was in the earth man amoÌ„g men No saith the heritike UaleÌ„tinus for exaÌ„ple or Manicheus Christ toke no true flesh of yâ— virgin Yes saith Gregorius NisseÌ„ Panis enim et caet for the bread which came down from heauen which is the true meate which is obscurely signified by this historie of Manna is not a thing bodilesse Thus much he said against the heretikes who denied the truth of Christes body well goe foorth syr I praie you For the heretikes will not admit your bare word proue that which you say Quo enim pacto res incorporea corpori cibus fiet For by what meane shal a thing which lacketh a body be made meate vnto the body Here Gregorie Nyssen presuppoâ—…eth that Christ incarnated is made meate vnto our bodies because he is our true Manna But saith he yâ— could not be so if Christ had no true flesh for a thing without a body can not be made meate vnto the bodie but Christ is so reallie made meate vnto oâ—…r bodies that thereby Nyssâ—…s proueth he had a true and reall body so that al the principal mater in that place is of this Sacrament and of Christes naturall dwelling in our bodies Therein Manna is fulfilled Which Manna rained from heauen into the earth as Christ came from his Fathers bosome into the Uirgins womb The same Manna was afterward eaten by the Iewes corporally as Christ after his incarnation was corporally eaten at his supper of the Apostles Before yâ— Iewes did eate Manna they were prepared with passing ouer the red sea with labour and with water of the rocke And before we come to Christes supper we are prepared by Baptism and good life and preaching S. Gregorie Nyssene doth make eating by faith a preparatioÌ„ to eate the last supper worthely Oportet fide Baptismate caet We must cleanse our soules by faith and Baptism demum and so at the length with a purified mind receaue the heaueÌ„ly meate It is not eating by faith M. Iuel that he speaketh of Faith goeth before it and the receauing of this heauenly meate is a farther kind of eating This meat being yâ— bread brought foorth of the virgin without tylling is made meat vnto the body Doe you heare M. Iuel It is made meate vnto the body Not only to the vnderstanding but to the body It is so really made meat vnto the body that of necessitie thence it is deduced that it self is a bodily and corporal thing Which argument were none if it were not corporally receaued into our bodies For by faith God the Father and the Sonne and the holy Ghost dwell in vs and make their mansion in our harts as it were in houses and our bodies are the temple of the holy Ghost But such dwelling as it proueth not God the Father or the holy Ghost to haue bodies so doth it
naturally doth signifie nothing els but not fainedly How say ye then when we are knit to God by right faith and syncere charitie is it a fained coninnction or no If it be a true not a fantasticall coniunction then the words whiche affirme Christe to be ioyned also vnto vs corporally and naturally being added ouer and aboue the ioyuing by right faith and syncere loue must not only â—…ane a true ioyning whiche was already made but also an other manner of ioynig which is both true in effect as yâ— ioyning by faith was also true in the corporall mingling of Christes flesh to our fleshe Otherwise what meant the aduerbe quoque also We be ioyned by faith and also corporally Is that also nothing Furthermore if corporally be nothing els to say but truly and without imagination how coÌ„strue you these words of S. Paul All the fulnes of the Godhead dwelleth corporally in Christ is it only to say it dwelleth truly in Christ well but it may dwell truly in Christ though Christ be not man therefore by your exposition a phrase is found whereby yâ— truth of Christes body may be wiped away whensoeuer it pleaseth the Protestants Consyder M. Iuell that you are not Capitaine generall of the whole army Satan him selfe had taken that cure vpon him before you were borne It is he that directeth all yâ— soldiours of his campe What place in his army doe you occupie I doe not know This I am sure of your Capitaine intendeth fully to displace Christe as much as lieth in him not only froÌ„ dwelling corporally in our bodies by the blessed communion but also from taking real flesh of the blessed virgin Satan him selfe would haue an other Messias to be prepared for Iudge you whether you helpe towards his comming or â—…o He coueteth to persuade that corporally doth meane truly and nothiâ—…g els wherâ—…ore it foloweth that corpus is latin for the truth and for nothing els and seing Christ toke of our lady corpus a bodie by you it is meant he toke tâ—… truthe of our lady nothing els Or can you avoid the yoke the â—…dance the mutuall respecte that is betwene bodie bodily corpus and corporally Whatsoeuer one of those names whiche are in one yoke doth signifie the other doth signifie after the same rate If bonitas be goodnes bonus is good bene is well â–ª corporally is of the same yoke with corpus body If bodily doth meane truly corpus doth meane truth so Christ toke truth of our Ladie and what is that forsouth it is whatsoeuer it pleaseth M. Iuel So that it be no phantasie it maie be then faith or charitie or els bones without flesh or skinne without flesh and bone To this point M. Iuels diuinity leadethvs O miserable time O cor rupted maners The noun corpus bodie and the aduerb corporaliter corporallie do not onlie signifie a truthe but a truthe of bodie and in Christ it signifieth a truthe of flesh and of blood Iuel Otherwise there must nedes follow this great inconuenience that our bodies must be in like maner corporally naturally and sâ—…eshly in Christes body For Hilarius saith we also are naturally in him and Cyrillus we are corporally in Christ. San. It is most true that both we are in Christ corporally and he in vs during the time of the coniunction For when a ioyning of twain is made it must nedes be that yâ— one is ioyned to yâ— other whiche is no absurditie at al because that twaine to wit Christ and his Church should be in one flesh it is the doctrine of S. Paule And as flesh is made one with him who really eateth and digesteth it so is Christ ioyned most really to him that worthely receaueth his body Iuel That we be thus in Christ requireth not any corporall being San. That were a fine kind of being M. 〈◊〉 that Christes body should be in vs corporally and yet the being should not be corporal In dede the maner is not corporall But if you exclude the truth also of corporall being you speake coÌ„trarie to the word it self For the word corporally can signifie no lesse then a corporall truth Iuel It requireth not any locall being San. It is a local being in respect that the substance of Christ occupieth the same place vnder the form of bread which the substance of bread did occupie before And when we haue that kind of bread in vs euen so Christes being is locall in vs. Iuel Christ sitting in heauen is here in vs not by a natural but by a spirituall meane of being San. The being of Christ in vs by spirit is also naturall concerning the nature of his Godhead which is euery where But coÌ„câ—…rning the grace which is created in vs it is a spiritual being after the rate as euery cause is in his effect Iuel S. Augustine saith After that Christ is ascended he is in vs by his spirit And S. Basil and again S. Augustine saith the like in diuerse places And Christ spake in S. Paule caet San. You are now in a common place M. Iuel Who denieth but Christ being in heauen is here in spirit Wil that take away his being here in body when bread is turned into his body Shall one truth always displace an other with you These be sowters arguments to say Christ is God therefore he is not man He is in heauen ergo he is not in earth c. Iuel This coniunction is spirituall and therefore nedeth not neither the circumstance of place nor corporall presence San. The coniunction is spirituall but the 〈◊〉 of working it is brought to passe by the corporall substance of Christ. M. Iuel hath forgotten that we now 〈◊〉 whether Christ be in the Sacrament corporally for thâ—…nd to make a spirituall coniâ—…ction by this meane of his own flesh or no as if a man to coÌ„â—…t an heretike do not only write vnto him but also doe come him self and by disputation of mouth do persuade him the conuersion is spirituall but the meane of working it is by corporall prâ—…sence Iuel The coniunction that is betwene Christ and vs neither doâ—…h mingle persons nor vnite substances But it doth knit our affects together and ioyne our willes saith S. Cyprian San. S. Cyprian in the same place expoundeth himselfe to meanâ—…e that we are not made by this vnion the second person in 〈◊〉 for saith he the only Sâ—…e is consubstanciall or of the same substance with hiâ—… Father But we by eating his reall flesh in this Sacrament are made 〈◊〉 vnto the Sonne of God Atteyning throâ—… the flâ—…sh vsque ad participationem spiritus euen to the 〈◊〉 of the â—…pirit of Christ. Again whereas our vnion with Christ is 〈◊〉 in the holy Scriptures to yâ— vnion wâ—…ich is in 〈◊〉 as in matrimonie the wife husband tarie â—…oth 〈◊〉 persons and eche of them kepe their seuerall substances notwithstanding
doe you 〈◊〉 his wordes Iuel So this article is concluded with an Ignoramus San. Not so because the question is not of the maner of Christes presence but of his real presence though the maner be vnknoweÌ„ But did you call that an â—…gnoramus if we know not how Christ is vnder the foorm of bread I am sure you know not howe the vnion was made in the virgins womb are you therefore reproued as ignorante In dede if ye belâ—…ue not Christes presence ye haue concluded this article with a Non credimus whiche is a worse fault then Ignoramus For he that beleueth not shal be con demmed Iuel The old lerned Fathers neuer left vs in suche doutes San. S. Cyrillus in this very matter willeth vs to geue strong faith to the mysteries but to leaue the way and knowlege of his worke vnto god the first part you haue broken The first and last D. Harding hath obserued and you shal be concluded with a dam naberis if ye repent not S. Chrisostom saith it is the part of a scholar not to serch out curioufly the things which the master affirmeth but to here and to beleue and to looke for a conuenient time of soyling the question Iuel Emissenus saith Christ is present by his grace San. You haue put a false nominatiue case 〈◊〉 doth say that Christ consecrated the Sacrament of his bodie and blâ—…od to thend Perennis illa victima viueret in memoria et semper praesens esset in gratia that euerlastig sacrifice should liue in remembraÌ„ce and be alwaies present in his grace It is victima the oblatioâ—… or sacrificed hoste which is present in grace for in dede the act of crucifying is vtterlie past but the sacrifice is present in his grace for so muche as it is present in that flesh whiche suffered death Againe he saith not yâ— it is present bi his grace as you haue turned it but in his grace You wold haue grace to be the meane of presence but it is not so Grace is the effect of presence But the meane of the grace in this Sacrament is the presence of Christes own body Iuel S. Augustine saith Christ in vs by his spirit San. That is true also when he is in vs by his flesh for in that flesh his spirit dwelleth And he that denieth Christ to be in vs by his owne flesh taketh away the chefe way by whiche the spirit of God may be in vs. Iuel Ye shall not eate this body that ye see it is a certain Sacrament that I deliuer you San. The words of S. Augustine are I haue commended or set foorth a certain Sacrament to you and not I deliuer you a câ—…rtain Sacrament For this was spoken of S. Augustine in Christes person in respect of the talke had aâ—… CapharnauÌ„ Where the Sacrament was commended before it was deliuered But that which was commended at Capâ—…naum was only the same flesh which 〈◊〉 for vs Therefore that flesh must be deliuered not in a visible and sensible maner but yet in truth of geuing by body and of taking by body For of such geuing and taking Christ spake as by the last supper it may appere where he perâ—…oormed his promise But M. Iuel was lothe that relation should be made to the talke had at Capharnanm For then he saw that the very reall flesh must be the thing which should be deliuered again he wold not haue either the commendatioÌ„ past or the gift to come and thereforâ—… he turned commendaui into trado I haue coÌ„mended into I deliuer Indede M. Iueâ—… Christ deliuered his flesh as well at Capharnaum as at his supper by your doctrine But not so by the doctrine of the Ghospell Where the promise is shewed to be made at Capharnaum and the perfoormance at the last â—…upper In which supper neither the body which the Iew s saw was deliuered and much lesse bread or wine which was not promised but vnder the forme of bread wine that flesh and blood was deliuered which at 〈◊〉 was promised Iuel Thus the holy Fathers say Christ is present not corporally San. Both S. â—…yril and S. Hilarie haue the word corporally as I haue shewed concerning the Sacrament Iuel Not carnally San. S. Hilarie hath the word carnally in the 23. chapit the number 37. of this booke Iuel Not naturally San. S. Hilarie hath the term naturally diuerse times S. Lyrill calleth it naturall partaking and naturall vnion Iuel But as in a Sacrament by his spirite and by his grace Saâ—… Here appereth what stuff you haue fed the reader with all in your whole booke For partly you deny a truthe which is that Christ is not corporally present and that you doe against the expresse word of God and the Fathers as I haue shewed partly you proue that your heresy by an other truthe which rather stablisheth then hindereth the real presence For Christ can not be better present in spirit and grace theÌ„ if he be present in his flesh therein to conuerte to vs his spirit and grace for the cause of his taking flesh was to make his flesh an instrument to deliuer his spirit and grace to our flesh to thend no meane of prouiding for our saluation might be omitted by so louing a Father In consideration whereof S. Ambrose saith Thou that takest his flesh art made partaker of his diuine substance in that food Note that the spirit substance of God cometh to vs by taking Christes flesh ¶ The Conclusion COnsider first good Reader that of moe then twenty articles there is but one answered yâ— not the longest wherein if aboue two 〈◊〉 faultes and vntrutâ—…es without curiouse searching be 〈◊〉 what may a man thinke of the wholâ—… booke of M. Iuell how many hundred yea 〈◊〉 thousand vntruthes may you think to be conteined therein who when he proueth his matter bâ—…t and least of all abuseth himselfe his proufe is none other then to say one thing is not true because another is true Thus he teacâ—…th Christ to be eaten by faith and spirite and thinketh that thereof he may conclude Christ is not eaten in the sacrament by moâ—…th Christ is corporally in heauen therefore his bodie is not vnder the forme of bread The Sacrament is a figure therefore by his iudgemeÌ„t it is not the truth As well he might say a man hath a soule and therefore no bodie or Christ is man and therefore not God In Disputinge of the holie scriptures he neuer answereth to these words which is geuen for you beyng the most principall poynt of D. Hardings answere he neuer considereth the promise made by Christ in yâ— tyme to come Dabo I wil geue but talketh of it as if it were past and present He hath Englished non habebitis vitam Ye shall haue no life He expoundeth that we are
he applieth the answere made by S. Hilarie concerning the vnion betwene our selues by faith as though he had sayd it of Christes vnion with vs. a matter of great weight is so shamefully belied He writeth things expressly contrary as that by faith Christes body dwelleth in our bodies really and corporally and that Christ dwelleth in vs not really or bodily but because his faith is in vs. Againe what contradiction is it to say all accidentall coniunction is remoued and yet not to graâ—…nt a reall and substantiall coniunction to say the Sacrament is taken with our mouthes and that we vndontedly receaue Christes body in the Sacrament and yet that Christes body is not receaued into our mouthes really but by faith only That our coniunction with Christ is called corporall because it is spirituall He vseth a point of so great and shamefull dishonesty as one boy in scholes wold not vse in reasoning against an other Making D. Harding to reason so as he neuer thought os as to say 1. The Capharnaites mistoke Christes words 2. Christ speaketh of his ascension 3. We eate not the flesh that was crucified Uppon euery of which propositions and many suche like he maketh D. Harding conclude ergo Christes body is really in the Sacramâ—…nt Either falsifying the whole argument or leauing out a principall part or putting that in one part which should haue stode in an other And when he hath done his feat then to amend the matter he is wont to come in with a But M. Harding will say cet A man of good conscience and of learning wil rather make his aduersaries reasons stronger and then answere them when they are at the worst then to dissemble the strength of them and only to blere mens eyes with defacing his Aduersaries strong argument by falsifying his proof D. Harding requireth only that men of vnderstanding wil vouthsafe to reade his words againe after M. Iuel hath made his argument and then to consider his vnhonest report a witnesse of his euill conscience He falsifieth the doctours by making them to say more then they do say He putteth into S. Hierom these three words into heauen that whiche doe vtterly change the sense He reporteth that S. Augustine teache th the olde Fathers to haue eaten the selfe same body that is receaued now of the faithful all the which wordes are forged In the words of Cyrillus he did put in these three wordes non aliud quà m He maketh S. Hilarie to say that we are one with Christ by faith naturally He leaueth out certein words of the doctours whiche were of importance touching the principall question The nominatiue case in the B. of Rochesters words conueying in also a false nominatiue case in steede of the true In S. Augustines wordes in one place he left out the genitiue case vnitatis and huius rei and in the same place the verbe praeparatur in mensa Domini In the third place the noune adiâ—…ctiue spiritualem wherein the whole weight of the cause rested in the fourth the ablatiue case in ipso eius corpore constituti In Anacletus he left out Chrismati putting in oleo for it In Alexander he omitted MissaruÌ„ solennia In englishing yâ— wordes of BonaueÌ„ture he left out the adueâ—… essentially In S. HieroÌ„ he left out repellamus Iudaicas fabulas which wold haue shewed whereof he spake In alleging â—…usebins Emissenus he left out three linesin yâ— miâ—…dest ioyning yâ— foormer part with the later He affirmeth Gregorie Nyssen not to speake one worde of the Sacrament and therein formeth D. Hardings argument Christ is borne of the virgin ergo his body is really in the Sacrment whereas Gregorie Nyssen said cleane contrarie Christ is made meate to to the body ergo he was borne of the virgin and thereof D. Harding concluded ergo he was as really made meate to our bodies in the Sacrament as euer he was really borne sithe his being real meate proueth his birth He saith one Iohn Scote and Bertram wrote openly against the real presence with good contentation of the world a more impudent lye was neuer vttered by man He disgraceth S. Hilarie and priuily fathereth vppon him a great blasphemy as though he taught that we are one with God the Father and the sonne in nature of the Godhead whereas his mind was nothing so as I haue declared before He calleth the Fathers wordes spoken in the matter which is in question betwen D. Harding him hot violent rigorouse excessiue therein plainly yelding him selfe giltie that he ought to subsribe as who would not find fault with those three most lerned and auncient Fathers words Hilarie Chrysostome Cyrill vnlesse he clerely saw them to speake vtterly against his doctrin I beseche God to geue him grace to amend these enormouse faults It is better M. Iuel once to subscribe hartely then to be damned for euer Now to leaue M. Iuel and to speake these few words to thee good Christian Reader I chose to speake so copiously of this argumeÌ„t partly because it is the safer way to offend in that side partly because this one questioÌ„ is the ground of a great number â—…oe whiche depend of it For if the body and blood of Christ be really present vnder the formes of bread and wine which thing nowe is most fully proâ—…d there is no doubt of transubstantiation as the which is the most conueâ—…ient way to make the body present Againe wheresoeuer that body is it can not be but a propitiatory sacrifice sith it is the substance once bloodily sacrificed wherein the merite of that sacrifice still remaineth Thirdly seing that body being risen from death dieth no more the whole must nedes be vnder eche soorme and therefore albeit the consecration muste be necessarily made in two kindes to represent the death of Christ where his blood was apart from his flesh yet no lesse merite vertue grace cometh to him who receaueth worthely one kind alone then if he receaued both together Fourthly there can be no dout but the body of the sonne of God both ought to be adored being present for vs may be preserued for our necessity So that all these truthes and many moe depend of this one wherein the reall body of Christ is proued to be present in the Sacrament And seing it is proued present by the word of God as it hath bene declared in the third fourth and fifth bookes seing it hath bene taught to be adored as it is declared in my sixth booke seing it is 〈◊〉 to be taken into our 〈◊〉 mouthes and bodies and to nourish our very flesh to resurrection to be made meate to our bodies which haue neither faith nor spirit but only flesh and bones to receaue
it withal seing the doctrine taught by M. Iuell and his fellowes against the real presence is by the word of God found to be vaine false wicked and is directly coÌ„futed in the first second and seuenth bookes last of aâ—…l seing as in this one article M. Iuels 〈◊〉 〈◊〉 are in parte discouered so 〈◊〉 many other they shal be shortly God willing layed 〈◊〉 the 〈◊〉 of all 〈◊〉 it remaineth that the whole Catholike faith so 〈◊〉 defended and iustified be most eruestly bâ—…leued and according to the commaundement of Christ most strongly confessed to th' end he that coÌ„fesseth now this truth of Christ before men may be acknowleged of Christ before his Father at the day of iudgement where God send vs a comfortable sentence that we may liue with him in glorie for euer Amen Approbatio septimi Libri QVoniam Librum istum legerunt approbant 〈◊〉 Theologiae idiomatis Anglici eruditissimi quibus ego summam hac in re fidem deberi iudico tutò vtiliter emitti potest Cunerus Petri Pastor Sancti Petri Louanij 20. Decemb. Anno. 1565. A briefe table of the vvhole vvorke 1. First because the whole booke doth concerne specially the real presence of Christes body in the SacrameÌ„t if the Reader wil see any thing perteining thereunto he shall finde it in the chapiters which are prefixed before euerie booke 2. Secondly of adoration it is intreated in yâ— six first chapiters of the sixth booke And that the SacrameÌ„t of the altar can be no idol 292. 3. Of transubstantiation as occasion serued he shall find fol. 234. c. item 314. B. 315. 4. Of the sacrifice of yâ— masse fol. 32. 33. 34. 197. 217. 216. 217. 223. vsque ad 233. 5. Of reseruation 35. b. 36. 37. 6 Howe the Sacrament of the altar is a figure 59. 60. vsque ad 72. 137. b. vsque ad 146. 280. 7. That euill men eate Christes body in the Sacrament 43. vsque ad 50. 276. 8. Of the mysticall body of Christ whiche is the Church fol. 260. vsque ad 269. 9. Of the figures and prophecies of the old Testament 214. b. vsque ad 223. 10. The faith of the whole Church concerning the Sacrament of the altar 316. b. vsque ad 324. Faults Fo. Pa. Li. Corrections 〈◊〉 5 1. 7. liue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7 2 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meanâ—… 11 1 4 name is more like 17 2 29 is it more like aboue 19 1 24 alone doctrinethis 20 2 11 doctrine of this a truth lesse 21 1 21 a truth no lesse â—…che 28 1 24 such redy by dede 29 2 12 ready either by dede diuine ibidem  31 liuing saying 50 2 13 sauing that filleth 73 2 20 that he filleth denieth parâ—… 82 1 8 denieth any parcel made meate 86 2 9 made meete now came 87 1 9 now come vs neâ—… 89 2 15 vs a new maner prices eodeÌ„ that the sonne   18 other prices  107 1 28 yâ— which the sonne of his bread 108 1 20 of this breade be said 112 1 5 be saued the â—…ycal â—…15 1 2 mystical weth howhe 118 2 2 sheweth that he geue the flesh 120 1 16 geue that fleshe of grace 123 2 18 of glorie signa quo 124 1 31 signa quae mysteries 126 1 6 mysteries Cyrillus besyde that besyde     wil geue it 127 2 29 I wil geue but one 128 2 11 spake but once but teache 136 2 31 but thei teach out al quest 137 2 31 out of al question old fashon 143 2 5 old falshod word of life 147 2 17 wood of life â—…tem lin 18.     not to be 148 2 3 Christ to be where yet 167 2 â—… wel yet of God ibidem  15 and if it be the honour of God hoc that 172 2 24 hoc this seme to staÌ„d 177 1 15 seme to sound this Hieru ibid. 2 15 this is HierusaleÌ„ they should 179 2 7 as they sound and really 180 2 11 and real Chrystom 182 1 â—… Chrysostom meaneth vs 184 1 5 moueth vs. 〈◊〉 ibideÌ„  â—…2 to change Faults Fo. Pa. Li. Corrections and gather ibideÌ„  25 and to gather God man ibideÌ„ 2 7 both God man miraculoush 186 2 19 miraculously vnder your 191 2 7 vnto your miserable 194 1 4 miserable racking taking     corpus 185 1 3 corporis the cause 198 2 4 the sense faithful wheÌ„ 202 1 31 faithful when cup is the 203 1 6 this cup the same meÌ„ber 209 2 6 same number it is not 211 1 7 is it not by naturall 212 2 3 supernatural corde vos 227 1 24 certè vos of me and ibidem  30 of me to th end in yâ— dede ye may be mindfull of me and I say vnder 233 2 16 I say the body that died vnder dâ—…edes that â—…34 2 13 dedes in that am a vine 252 2 28 am the true vine any mystical 266 1 12 only mystical corpore vni ibid.  25 capite vniretut â–ª but in the 268 1 23 but by the. carnis Chri sti ibid.  31 carnis Christi c. his Church 269 1 24 All the foloweth froÌ„ these words and his church to the end of the v. Chap. should come in at the end of thâ—… vi chap.  did it 272 1 8 so did it was dead ibidem  9 was dead els past in 273 1 19 els in 〈◊〉 274 1 4 Christ. Certenly by act 180 1 31 by art not once to 299 1 3 not omitte to CorinthiaÌ„s was not 300 1 4 CorinthiaÌ„s was â–ª not corpus 302 1 10 corpus est Chri sti Christi     did al the ibid 2 1 did not al the. in dede 306 1 18 in dede the things things     that meÌ„ber 317 1 12 that number or beleue 320 1 â—…9 or 〈◊〉 no. no â–ª     â—…aults Fo. Pa. Li. Corrections of a shape ibid. 2 8 of a rounde shape specially 322 2 31 specially twise awise     very faut 325 2 15 very fact no leading 333 2 1 no word leading is a figure 332 2 15 is the signe thee they 331 2 2 thee that they also also     sixteÌ„th cha 334 2 9 tenth chap. yas ibidem  10 say yet we 335 1 12 yet now we the word ibid. 2 13 the wood But it is 346 2 2 But is it or flesh 356 â–ª 1 26 or fleshly to what 359 1 31 to be what Faults Fo. Pa. Li. Corrections the coÌ„secra 364 2 21 the consideratioâ—… tion     the vine 365 2 14 the true vine speake vnto 381 2 2 spake vnto yâ— Iewes the. the     and drink 382 1 30 and to drinke be coÌ„mon 385 2 26 be the common 〈◊〉 is be 388 2 15 iâ—… it be therof it not â–ª ibid.  17 thereof is
Gal. 5. Ephe 5. The Apo logiâ—… brin gâ—…th vâ—… from yâ— holy Scripture to the Fathers The eigth chapiter Aug. dâ—… bono coÌ„ iugal ca. 24. Mariage among ChristiaÌ„s is a Sacrament Priesthâ—… is a Sacrament The substance of yâ— Sacrament tarieth in an eâ—…ill priest remoued from his office Augu. eoÌ„ tra Don. li. 5. c. 20 Ambros. lib. 1. de Paenit cap. 7. SeueÌ„ Sa cramâ—…ts were proâ—… 〈◊〉 yâ— Greeks Latins in yâ— CouÌ„cell of Fâ—…oreÌ„ce Heretikes eâ—…eme nei ther scriptures nor Fatheâ—…s The Apo logie pretendeth scriptures til it may set vp an idol of his own The nynthe chapiter The Apo logie The aunswere The supper of our Lord is a sacrament Dion de Ec. Hier. cap. 3. Maxim in schol Graecis â—…sius acknowledgeth moe SacrameÌ„ts then twaine Ca. 4. 5. 6. de Ecclesiast Hierarâ—…hia The Apo logie is coÌ„ strained to beleue many veri ties vnwriten Ioan. 6. Matt. 26. Mark 14 Luk. 22. 1. Cor. 10. 11. The apologie skippeth the writen veâ—… The Apo logie is full oâ—… gloses but not of scriptures Math. 26 Heretikes loue not the gospel Matt. 26. Actor 5. Euery way the SacrameÌ„ 〈◊〉 be 〈◊〉 The figâ—…re and yâ— truth 〈◊〉 〈◊〉 The. x. Chapiter Ioan. 1. Christ hath two natures in one persoÌ„ Galat. 3. 1. Tim. 2. 1. IoaÌ„ 5. 10. Man consisteth of two parts The Sacraments consist of 〈◊〉 parts Ioan. 3. Mat. 28. Tit. 3. In ep 23. ad Bonifacium The signe and thing signified stand toge ther. Mat. 28. Mat. 26 â–ª Marc 14. Luc. 22. 1. Cor. 11 Homil. de Iudae proditio ne Christ câ—… not instiâ—… a false signe The. xi chapiter Diuerse signâ—…s are in yâ— Euâ—… †1. †2. †3. †4. †1. The Words of â—…tion arâ—… yâ— first signe †2. Christes toke hath in it the truth 〈◊〉 Ioan. 11. 1. IoaÌ„ 5. What a Saâ—…rament is De coÌ„secratione 〈◊〉 2. cap â–ª Saâ—… Luc. 22. If the bo dy be not made the wordes make a fal se token Psal. 58. Facere is to doe and make When the order of Priesthoâ—… was geuè to the Apostles Lucae 22. Matt. 16. A figuratiue speach doth not signifie till it be vnderstaÌ„ded August de doctr Christ. li. 2. ca. 1. This is my body either doth signi fie nothing or it signifieth the body of Christ. Simple men can not vnder stand how the sigâ—…e may â—…e called â—…y yâ— name oâ—… the thinâ—… The Apo stles were simple men Actor 4. If Christes words haue not their first meaning they must sound to diuerâ—…e meÌ„ diuersly The Apo logie is coÌ„ futed by his own sayingâ—… Ioan. 20. words must be taken as they commonly sound The Apo logie falsifieth the words of Christ. The chief words of a SacrameÌ„t must not be vnproper An obscure saying is no sensible signe It is against the nature of an holy signe or sacrament not to signific plain â—…y Antichrist could not take away the whole faith if some part 〈◊〉 not called in â—…oubt beâ—…ore The. xij Chapiter The â—…rgu ment of he â—…es The supper of our Lord is his body â–ª because it is a signe thereof instituted by him self Ioan. 1. August Psal. 73. 1. Tim. 3. 1. Pet. 2. The true conception 〈◊〉 〈◊〉 is 〈◊〉 with the signe thereof Lucae 1. Matth. 8. Cleansing 〈◊〉 〈◊〉 in deed 〈◊〉 the word is 〈◊〉 Matth. 9. 〈◊〉 be forgeueÌ„ 〈◊〉 〈◊〉 when so 〈◊〉 〈◊〉 sâ—…d 〈◊〉 Christ. Math. 11. Those mi racies were don in deed which were beâ—… Marci 7. The eares were opened 〈◊〉 deed when it was sayd be yâ— opened Math. 13. Parables wâ—… vsed in teachig but not in doing Ioan. 20. Christ rather did theÌ„ taught in his supper 1. Pet. 1. The. xiii Chapiter The wordes of the Sacrament be not figuratiue The Fathers calling yâ— supper of Christ a figure meane not a figure of Rhetoâ—… Epiphanius li. 1. To. 2. Her 30. Esaiae 7. The signes of Christ are miraculouse The Sacraments of Christ are secret tokens The 〈◊〉 of Christes Chur che be geâ—… to the 〈◊〉 therâ—…ore are â—…ble Luc. 22. Psal. 110. Ciprian de coena Domini August in manuali cap. 11. Chrysos de sacerdot lib. 3. Damasc. de orthod fid li. 4. c. 14. Euseb. li. 5. demoÌ„ cap. 3. Beda in hom vidit Iesus c. Basilius in Litur Gregor Nyssen in orat de paschate Hieron in Leui. Nicepho rus lib. 1. cap. 28. The. xiiij Chapiter The â—…rence betwen â—…res of 〈◊〉 〈◊〉 〈◊〉 The figures of Christ are mysticall Matt. 28. Matt. 26. â—…oyes iudge the figures of God to be figures of grammer Heretikes name what figure of grammer it is 〈◊〉 things Mysticall words Ephes. 5. Math. 28. Ioan. 15. In Ioan. tract 80. Elementum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 August in â—…oan tract 80. â—…n things in a Sacrament August coÌ„t Donat li. 5. cap. 19. 20. August coÌ„t Ep. Parmen li. 2. c. 12. Chrysost in Epist. ad Roma Hom. 16 August in Ioan. tracta 5. Ambros. de Sacra li. 4. c. 4. 5. Chryso hom de prodiâ—…i Iudae August de dâ—…ct Christi li. 2 ca. 3. August de Magistro The wordes of Christes supper doe not sig nifie a figure of his body If Christes wordes be siguratiue they make nothing at all Words doe all 〈◊〉 they doe by signifying Lucae 22. Math. 28 The word of God hath geuen hoâ—…ur to words Body doth sigâ—…i sie yâ— substance but not the sigure of a body How Christes body is a figure The. xv Chapiter The Apo logie The aunswere It is the body of Christ which setteth his death before vs not bread and wine Lucae 22. 1. Cor. 11 Ioan. 6. 1. Cor. 11 Hom. 83. in Maâ—…h Damascenus de orthod side li. 4. cap. 14. Cyrillus in Ioan. lib. 12. cap. 28. Ioan. 20. 1. Cor. 11 The. xvi Chapiter The Apo logie The aunswere Lucae 22. Chrysost in Hom. 26 in Math. Chrysostom Hom. 51. in Math. Lucae 22. The. xvii Chapiter The Apo logie The aunswere Psal. 22. Prou. 9. 1. Cor. 10 Psal. 22. Prou. 9. 1. Cor. 10 Bread wine was not yâ— table that Christ pre pared Lucae 22. Hom. 82 in Math. The hand toÌ„ ge receaue â—…he same body yâ— the hart doth Why the supper of Christ is called the SacrameÌ„t of the altar Malach. 1 De ciuit Dei li. 10 cap. 6. Lucae 22. Psal. 22. Prou. 9. 1. Cor. 10 August li. 9. confes ca. 13. Math. 26 Ioan. 6. Cyrillus li. 10. c. 13 in Ioan. Tertul. in lib. de resurrec carnis Ireneus aduersus haereses li. 4. c. 34. The 〈◊〉 〈◊〉 The Apo logie The aunswere By what meanes yâ— Lords sup per is aba sed now in EnglaÌ„â—… The Apo logie nameth yâ— ho nouring of Christes body the worshipping of bread No substanciall thing is wrought in Christes supper by the Sacramentaries doctrine What the Catholikes beleue to be wrought The. xix Chapiter The Apo logie The 〈◊〉 The Apo logie â—…peaketh 〈◊〉 meanerâ—… euill
per vnproper meaning The rela tiue must repete hiâ—… whole 〈◊〉 By the Sacramentarie doctrine bread is sacrificed for vs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is but one verb in the Greek text 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 The 〈◊〉 The aunswer To signifie and to be a signe â—…o all one Significat 〈◊〉 〈◊〉 3. Reg. 18 Leuit. 15 Exod. 12 Gen. 14. Cypria lib 2. Epist. 3. The 〈◊〉 were com 〈◊〉 to 〈◊〉 sacrifice Psal. 39. Heb. 10. The body oâ—…red was at Christes â—…ble ThisthiÌ„g is more then such an other thing Haimo in 1 Cor. 11. Iustin. iâ—… Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matt. 27. Hoc est 1. Cor. 11 A thing is the remeÌ„braunce of it self Exo. 16. Matt. 26. Luc. 22. Marc. 14 De eccl Hierar cap. 3. In Ioan. li. 4. c. 14 why althe Apostles dranke of one cup. Theaâ—…use 〈◊〉 the English ministers Ignat. in epist. ad Phi. Matt. 10. Iudas drank The graÌ„maticall sense of Christes words Est 〈◊〉 not stand for significat Heretiks build with out a foun dation Hieron in Amos proh c. 4 Three 〈◊〉 〈◊〉 of hoâ—… scriptuâ—…e The literall sense â—…s the fon dâ—…tion Cypr. de coena do haec est caro mea A testament Hebr. 9. Gene. 31 Galat. 4. Ierem. 31 Hebr. 9. Exo. 24. Three things in a solemne TestameÌ„t Ierem. 31 Hebr. 8. Math. 26 Ierem. 31 Chryso in Math. Hom. 83. Li. 4. coÌ„t Marci Sedulius in 1. Co. 11. The chalice beareth witnesse 1. 〈◊〉 Math. Hom. 83. 2. l. 4. coÌ„ Marci 3. in Lucae 22. The same blood which con firmeth doth also witnesse y◠〈◊〉 Chryso in Ioan. Hom. 13. The blood is not meant the figure of blood Gene. 31. Exod. 24 Hebr. 9. Lucae 22. 1. Cor. 11 Why the cup is named Exod. 24 Chryso Hom. 27 in 1. Co. Oecum in 1. Co. cap. 11. Christes blood real ly in the chalice The verb substaÌ„tiue left out The verb significat can not be vnderstan ded The verb est must nedes be supplied The necessitie of the verb est in Christes words Math. 5. Qui calix The which cup In Amos cap. 4. A demonstratioÌ„ out of Gods worde Hebr. 9. Euthy in c. Luc. 22. Matt. 26. An hymne said only at Christes supper Ioan. 12. The x. Chapiter Ioan. 6. Math. 26 1. Cor. 10 The places which are to be conferâ—…ed Ioan. 6. Math. 26 1. Cor. 10 This. Thebreâ—…d promised is not mâ—… teriall bread This is 〈◊〉 by yâ— other places The verb 〈◊〉 What 〈◊〉 〈◊〉 mean by 〈◊〉 The communicatig Chrys. in 1. Cor. hom 24. Body Matt. 6. Ioan. 6. Matt. 26. Mar. 14. Luc. 22. 1. Cor. 11 1. Cor. 10 1. Cor. 11 Ioan. 6. Matt. 26 Luc. 22. 1. Cor. 10 1 Cor. 11 Matt. 26. Luc. 22. 1. Cor. 11 Luc. 22. 1. Cor. 11 Ioan. 6. Lucae 1. Ioan. 1. Exod. 17 Num. 20 Acto 17. Collos. 1. Marc. 14 16. Lucae 24. Rom. 8. Actor 1. 2. Lâ—… 22. The presence of Christes bâ—…dy is not impossible The sitting of 〈◊〉 in heauen 〈◊〉 a hâ—…p to his 〈◊〉 presence in the Sacra 〈◊〉 Chryso de sacer lib. 3. Christes supper pas seth all woÌ„dering The places belonging to Christes supper The 〈◊〉 Chapiter All foode 〈◊〉 in Hebrew called bread Vide Pagninum in verbo Laham Deut. 8. Cath. 4. Math. 6. Luc. 11. Exod. 7. Gen. 1. 3. Marc. 16. That 〈◊〉 be 〈◊〉 bâ—…ad wâ—…ch 〈◊〉 bread 〈◊〉 â—…et semâ—…th brâ—…ad Ioan. 6. 1. Cor. 10 Ignatius in 2. epi. ad Rom. Iustinus in Apol. 2. First Bread 〈◊〉 〈◊〉 water 2. Consecration 3. Food 4. Flesh and blood Libro 2. Epist. 3. â—…d Cecil 2. Ireneus â—… 4. ca. 34 Ambrosius de Sacram. li. 5. ca. 4. Hieron in Math. cap. 6. Nyssen in vita Moysis Tract 26 in Ioan. In Leuit. c. 22. l. 6. In operâ—… Paschal Thebrâ—… geuen to Iudas was betrâ—…â—…ed for vs. Math. 6. Ioan. 6. 1. Cor. 〈◊〉 The xii Chapiter Euseb. Emissen Hom. 2. de Pasch. Num. 21. Ioan. 3. Ionae 2. Math. 12. 1. Co. 10. Luc. 24. Gen. 4. De mira bil sacrae scriptur cap. 3. Hier. in quaest He br in ge Didym in epist. Ioan. 1. Ezech. cap. 24. Math. 26 Ioan. 18. Aug. ad quaest Orosij 4. 9 Prosper de promissis prae dict Deâ—… He. 11. 12 If any good man were able to offer 〈◊〉 to God his owne body in his owne haÌ„ds he wold do Abel by sleying his Lâ—…bs shewed himself to haue desired an other sacrifice Marc. 14 Gen. 4. Aug de Trm. l. 3. Aug. in Psal. 39. The Sacramenta ries make the supper of Christ like to the doings of â—…ain Cain did beare a sigure of yâ— English coÌ„munion Gen. 14. Math. 26 Gen. 14. Maro 14 Gen. 14. Math. 26 Gen. 14. Math. 26 Galat. 3. Gen. 14. Luc. 22. Gen. 14. Clemens AlexaÌ„d StroÌ„ l. 4. Christ â—…as seth Melchisedech by turning the bread which he brought forth into his owne body Cypria ad Caecil li. 2. ep 3. Euthy in panoplia Christ hath set his owne true substence vnder those formes of brend and wine which Melchise dech vsed Exod. 12 Gregor Nazian in Pasch. orat 4. Leo de pass domin se. 7 Theod. in 1. Co. 11. Ioan. 1. Ioan. 12. Luc. 22. Gregor Paschal Hom. 22 â—… mysterie conteineth the truth but it conteineth it after a secret manner Exo. 16. Ioan. 6. Exo. 16. Ioan. 6. Exo. 16. Ioan. 6. Matt. 26. Luc. 22. See how yâ— words of Moses and of Christ agree Exo. 16. Ioan. 6. Psal. 77 Mala. 2. Luc. 22. Exo. 16. Matt. 26. The bread whiche Christ ge ueth is both a signe and a truth Exo. 16. Luc. 22 Exo. 16. Hieron aduersus Iouin l. 2 The whole sub stance of Christ is vnder 〈◊〉 ry peece of the forme of bread The figure of MaÌ„na is not fulfilled except the reall fleshe of Christ be geuen vnder yâ— form of bread 1. Cor. 12 Ephe. 4. All that come to yâ— sacrament 〈◊〉 yâ— body of Christ equally Sap. 16. The figure of 〈◊〉 old Testa ment Exo. 24. The 〈◊〉 of couenaÌ„t Heb. 9. Matt 26. The blood of the new testament 〈◊〉 geueÌ„ in the chalice as the 〈◊〉 was geueÌ„ in 〈◊〉 Gen. 49. Philip. 2. The prophecie of Iob applied to Christ. Iob 31. Hieron in hunc locum Greg. in Iob li. 22 cap. 11. Matt. 26. Chrys. hom 45. in Ioan. Luc. 22. Matt. 26. Loue desyreth as great a ioyning vnion as may be had Ioan. 6. Chrys. hom 83. in Matth. 45. in IoaÌ„nem Psal. 22. Prophecies takeÌ„ out of the Psalmes and prouerbs of SalomoÌ„ Prou. 9. What supper wisedoÌ„ prepared Cyp. lib. 2. epist. 3. The supper of Christ is set vpon the table Christ hath but one table Aug. in IoaÌ„ tractatu 50. The Sacramentaries assigne two tables to Christ. 1. Cor. 10 Psal. 21. An other prophecie taken 〈◊〉 Dauid Only Christiâ—… adore that they eate because they only eate the flesh of God Bread not 〈◊〉 our Lords table Augu. in
170. vntruth Confuse contrary doctrâ—… Not the worde verè The 171. vntruth The 172. vntruth 344. The 173. vntruth 30. Under Sub. Before pag. 323. The 174 vntruth 31. 〈◊〉 323. lin 30. 33. The 175. vntruthe De verb. Apo. ser. 2. The 176. vntruthe â—…2 Proprietas The word Sacrament is twise named 33. Ioan. 6. Verè The thing takeÌ„ into our mouth is flesh in dede 34. By flesh 35. By the mysterics 36. Naturally 37. The nature of his sleshe 38. 39. Carnaliter 40. 〈◊〉 The 177. vntruth De verb. Apostol serm 2. The 178. vntruth Note all the words of S. Hilarie Our ioyning is by the sonne The 179. vntruthe M Iuels true mind of the Fathers Hyperbole M. Iuel hath yelded himself gilty About the beginning of the 8. booke De doct Christ. l. 3. cap. 10. The 〈◊〉 Chapiter De vita Moysis The 180. vntruthe The 181. vntruthe The 182. vntruthe In vita Moysis Manna The heauenly meate The occâ—… sion of Nyssenâ—… talke Note the point 1. 2. 3. 4. He speaketh not of eating by faith 5. Corpori cibus fit 6. Note this discourse Ioaâ—… 14. 2. Cor. 6. 7. Sap. 16. 8. Nescit la befieri 9. Qui haÌ„c nobis meÌ„ sam praeparauit 10. M. Iuel is mad 〈◊〉 is 〈◊〉 Extreme malice A rule for yâ— simple Ep. 118. insoleÌ„tissimae insaniae Math. 5. 1. Tim. 〈◊〉 Ephes. 5. The 183. vntruth Exod. 16 The 18 â–ª vntruthe In Esa. cap. 62. the 18â—… 〈◊〉 M. Iuâ—… 〈◊〉 oâ—… 〈◊〉 The 186. vntruthe â—…ying The 187. vntruth Ioan. 14. The 188 vntruth 〈◊〉 The 189 vntruth The 190. vntruth The 〈◊〉 Chapiter The 191. vntruth 〈◊〉 〈◊〉 Naturall Corporalâ—… Ephes. 2. The 192. â—…truth Ephes. 2. Spiritually By faith Corporally alsâ—… According to flesh The 193. â—…ntruth Quoque Colos. 2. With M. Iuel corpus is 〈◊〉 for truth The 19â—… vntruth Ephes â–ª 5. The 195 â–ª vntruth The 196. â—…ntruthe The 197. vntruth Impertiâ—…nt The 198. â—…truthe Euill vnâ—… De coena Domin â–ª Ephes. 5 â–ª 〈◊〉 SactameÌ„to Sine Saâ—…ameÌ„to The 199. vntruth CoÌ„trarie to himself The 200. vntruthe The 201. vntruth The 202. vntruthe The 203. vntruth In epi. ad Ephes. hom 20. De eccl Hierar ca. 2. 3. De Sacr. li. 4. ca. 3. Ad Quir. li. 3. ca. 25 hom 5. epi. 106. The 204 vntruth 1. In Ioan. li 4. c. 14. Ad Euo anath 11. 2. Lib. 4 cap. 17 3. Cyril li. 10. ca. 13. li. 11. c. 26 â–ª 27. Benedictio In Ioan. li. 4. c. 17. 1. Lib. 4. cap. 16. 2. Lib. 4. cap. 17. Ad Euo anath 11. In Ioan. l. 12. c. 50 〈◊〉 〈◊〉 of the faith â—…i 2. de peccat me re mis. c. 26 The 11. 〈◊〉 The â—…50 vntruth Damasc. de Orth. â—…d li 4. cap. 14. in 〈◊〉 â–ª 〈◊〉 26. in Matt. in 6. Ioan. in 1. Cor. 10. in Cano. Missae in lib. de corp D. in Sacra Most of theÌ„ wrote aâ—…st Be 〈◊〉 Bernar. in sâ—…rm de SaÌ„cto Martino Not carâ—…lly coÌ„cer ning the 〈◊〉 of 〈◊〉 Carnis ipsius vera substaÌ„ tia in SacrameÌ„to The 〈◊〉 â–ª vntruth Luc. 8. Matt. 28. Ephes. 5. The 207. vntruth 〈◊〉 traÌ„â—…ation Terere The 208. vntruthe Cyril in Ioan. lib. 10. câ—… 1. M. â—…uell agreeth 〈◊〉 yâ— Arrians The 20â—… vntruth The 210. vntruthe The 211. vnruthe The 212. vntruthe Ignoramus Non cre diâ—…us Marc. 19. The 213. vntruthe lib. 4 in 〈◊〉 c. 13. In â—…oaÌ„ hom 45. The 214. vntruthe Impertinent the 215. vntruthe Commâ—… daui psâ—…l 98. Ioan. 6. Math. 26 Falsiâ—…ying The 216 â–ª vntruthe The 217. vntruthe The 218. vntruthe In Ioan. li. 10. c. 13 11. c. 26 Impertinent Ambros. lib. 6. de Sacram. cap. 1. M. Iuels kâ—…d of rea soâ—… fo 319. 337. 324 323. Abusinâ—… of the holy scriptures 316. 320. 320. 341. 341. 343. 4. M Iuels Doctours 317. 319. 324. 156. 5. Phrases of speache 341. 342. 343. 344. Ioan. 10. Ioan. 17. Ioan. 1. 342. 425. 6. False com parisons 341. 342. 7. False commâ—…ts 332. 342. 320. 341. 8. False traÌ„slatioÌ„s into English 328. 347. 319. 341. 326. 344. Slaunâ—…ers 9. 326. 328. 331. 10. â—…sting 327. 341. 342. 11. Childish errours 326. 341. 12. Craâ—…y conveâ—…ce 324. 344. caet 13. False applications 319. In Ioan. tract 26. 50. 318. 346. 14. Contradictions 341. 344. 345. 323. 343. 319. 345. 15. A moste shameles shift 321. 324. 333. 324. caet 16. False additions to the Fathers words 324. 321. 344. 346. 17. Words of importaÌ„ce falsely left out in the doctours words 317. 323. 321. 320. 342. 342. 341. 324. 336. 18. 343. Most imâ—…udeÌ„t lies 329. 19. False accusing of S. â—…ilary 344. 20. Gilty 344. By this point he â—…eldeth himself gilty 1. 2. 3. 4.
the remembrance of Christes death As the birth of Christ was a true birth but most miraculous withall so is the Sacrament of the altar a true signe and therefore his true body and blood by the great miracle of turning the substance of bread wine in to them This is yâ— signe that Christ made in his last supper This is such a signe as is withall a secret miracle For it is a miracle not shewed to 〈◊〉 but only to the faithfull For as the birth of Christ is a 〈◊〉 to the faithfull only who beleue Christ being God and man truly to haue bene borne of a virgin withouâ—… sede of man by the almighty power of the holy â—…host Right so the suppâ—… of Christ is a sigâ—…e of his body 〈◊〉 blood to the faithfull only who beleue the 〈◊〉 of bread and wine to be â—…urned into his body and blood without 〈◊〉 or corruption by yâ— only 〈◊〉 of the 〈◊〉 oâ—… Chrisâ—… Who sayd after bread taken and 〈◊〉 〈◊〉 This is my body and this is my blood Doe and make this thing for the remembrance of me Behold the making of Christes body â—…nd blood â—…or yâ— remembrance of his death that is the signe we speake of This was the memorie or the remembrance whereof Dauid sayd Memoriam fecit mirabilium suorum misericors miserator Dominus eseanâ—… dedit timentibus se. Our mercifull graciouse Lord hath made a remembrance of his maruelous works he hath geuen meate to them that feare him And think we that a remembrance of maruelous things is made of God without a miracle S. Cyprian saith the bread to be made slesh Omnipotentia verbi By the allmighty power of the word S. Augustine calleth it Mirabile sacrificium A maruelous sacrifice S. Chrysostom crieth out o miracle o the goodnesse of God he that sitteth aboue with the Father in the self same moment of tyme is touched with the hands of all men If thou ask how it is made saith Damascene it is enough for the to heare that it is made by the holy Ghost euen as our Lord made for him self and in him self a body out of the virgin Mother of God And we know no more but that the word of God is true strenghtfull allmighty Eusebius calleth it Admirabilem exitum oraculi a maruelous euent of the oracle S. Bede nameth it a sanctification of the holy Ghost that can not be vttered by speache The like words haue S. Baâ—…ile S. Gregorins Nyssenus S. â—…ieront Nicephorus This much I thought good briefly to say concerning yâ— manner how the blessed Sacrament of the altar is a signe token figure mysterie remembrance Euery word whereof expounded according to the Gospell and to the state of the new Testament doth proue the reall presence of Christes body and blood vnder yâ— foormes of bread and wine It is a Sacrament which outwardly signiâ—… that which is inwardly wrought It is a figure coÌ„teyning the truth figured It is a signe mete for the institution of Christ whose signes are miraculous it is a secret token knowen only to them that beleue It is a remembrance of Christes death by the presence of the body which died What shall I say more It is the body and blood of Christ couered from our eyes reueled to our faith feeding presently our bodies and soules to life euerlasting ¶ That the supper of our Lord is no Sacrament at all if these words of Christ This is my body and This is my blood be figuratiue THere is a great difference betwen a figure of Rhetorike and a Sacramentall figure made by Christ. The Rhetoricall figures consist in words or sentences the mysticall figures of Christ consist in deeds secret workings Those sometymes sound one way and meane an other way These meane and sound always one thing but they shew it one way and doe it an other way Those chiefly serue the eares of mortall men These chiefly serue the harts of faithfull men Those were found by men these were instituted of God Christ sometime vsed figures of Rhetorike because in taking the nature of man he addicted him selfe to vse the kind of speakiÌ„g which men obserued But now Christians vse yâ— mystical signâ—…es of Christ because he that toke their nature left vnto them the vertue of his almightie Godhead Let noman therâ—…ore think when yâ— supper of our Lorde is called sometime a figure that a Rhetori cal figure is meant it is not so A mystical figure a secrete knowlege a priâ—…ie watch word is vnderstanded by the name of a figure as if Christ should say to his Apostles folowers Let this be a token betwen you and me betwene one of you toward yâ— other that when a faithfull man is washed with water and in the meane tyme it is said ouer him I Baptize the in the name of the Father and of the sonne and of the holy gost straight all synnes are forgeuen him And he is of my flock and receaued into my fold Lett it be again an other couenant or signe betwene vs. When my Apostles or those which are made Priests by them say ouer bread this is my body and ouer wine this is my blood hauing the intent to blesse and geue thanks and to make a remembrance of my death that my body and blood are really present vnder the formes of bread and wine accordingly as my words doe sound These are mystical signes priuie tokens and secret figures to be kept only among the faithfull and not to be published to infidels For as men by vse of speaking haue agreed to transferr certain words from their most proper signification to an other figuratiue custom euen so Christ hath transferred certain natural things to an other mystical vse which is now called in some Fathers by that name of holy signes or figures or tokens or which is most common of all by the name of sacraments or mysteries See good reader to what myserie we are growen He that commeth late from his grammar where he lerned certain figures of construction or he yâ— beginneth his Rhetorik where he more depely entreth into the treatise of tropes and shemes when he readeth in a two peÌ„ny booke the place alleged where it is said in Tertullian this is my body that is to saie the figure of my body he iudgeth owt of hand that Tertullian meaneth a figure of Rhetorik and Decolampadius Caluin or Peter Martir is a mete Scholemaster for him to expound what kind of Rhetorical figure it is verely saithei metonymia or synecdoche Again wheâ—… thei heare S. Augustine affirm that Christ gaue a'signe of his body thei think he meaneth such a signe as is set vp at an ale howse or wine tauern that Doctors meane a peculiar signe and token miraculously instituted by Christ which conteyneth geueth to the faithfull the truthe which it betokeneth This kind of signes and figures concerning the substance of
them consist of two parts as I sayd before Of things and of words the things are diuers as for example water bread wine oile and suche other The mystical words coming to suche things as Christ hath appointed make vp the whole Sacrament So that the things are like stone tymber iron wherâ—… withall a man will build or make somewhat the words are like the order and foorm which the Carpenter will set the stuff in The things are confuse vntill the words determine them particularly to this or that vse Therefore S. Paule saith that Christ sanctifieth his Church Muâ—…dans eam lauacro aquae in verbo vitae Cleansing it with the wasâ—…ng of water in the word of life What is that word of 〈◊〉 â—…erily whereof Christ sayd goe teache all nations Baptizing them in the nanse of the Father and of the Sonne and of the holy Ghost This is the word which geueth life to him that is duely wasshed Of this word Christ sayd Iam vos mundi estis propter sermonem quem locutus sum vobis Now ye are clean for the words sake which I haue spoken to you S. Augustine demandeth why Christ sayd not ye are cleane for the Baptim wherewith ye are wasshed but rather ye are cleane for the word which I haue spoken to you sauing that euen in wa ter it is the word that cleanseth Detrahe verbuÌ„ quid est aqua nisi aqua Accedit verbum ad elementum fit Sacramentum Take away the word and what is water but water The word cometh to the matter and the Sacrament is made S. Angustine calleth the thing or stuff whereof the Sacramâ—…t is made Elementum Which is to say a materiall thing that serueth for a beginning whereof a farther mysterie may be made when the word appointed by Christ cometh to it The Grecians vse to call those things especially in the supper of Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The things put or set before the Priest who must consecrate them with the word of God The element therefore whether it be water oile bread wine or any other thing that Christ appointeth is the weaker and infer riour part The word is the more chief and principal Vnde ista tanta virtus aquae saith S. Augustine vt corpus tangat cor abluat nisi faciente verbo Non quia dicitur sed quia creditur Nam in ipso verbo aliud est sonus transiens aliud virtus manens Whence hath water this great vertue that it should touche the body and wasshe the hart but that the word causeth it not only because it is spoken but because it is beleued For in the â—…er e word the souâ—…d which passeth awaie is one thing and the vertue which remaineth is an other thing Now haue we thre things consydered by S. Augustine in a Sacrament the lowest is the element which in baptun is water the higher is the word which again is coÌ„sydered in two respects in one as it is spoken and so being ioyned with the element it maketh the substance of the Sacrament and passeth awaie in the other as it is beleued of him that receaueth the Sacrament and so it worketh in him a grace vertue and effect of the Sacrament If now the word be it that both chefely maketh and effectuallie establisheth the Sacrament it can not be douted but that Christ gaue the greatest diligence of all in assigning the solemn words of his blessed Sacraments For the words appointed by Christ to the making of his Sacraments are so stronge that althoughe the minister be neuer so éuil a man yet as S. Augustine saith God sanctifieth his Sacraments Ad verba quae procedunt ex ore homicidae At the words which come foorth of the mouth of a mankiller And again he saith Deus adest Sacramentis verbis suis per qualeslibet administrentur God is present to his Sacraments and words by whatsoeuer maner of men they be ministred In so much that if at the tyme of celebrating both the geuer and receauer haue don vulaâ—…fully saith S. Augustine Non tamen pro non dato habebitur Yet the Sacrament shall not be accompted as not geuen For seing the word was once spoken and ioyned with the element the substance of the Sacrament was made though it lacked his effect Whereof it foloweth that the SacrameÌ„tal words bring foorth a secret strength for their own part albeit neither the minister nor the receauer be of such worthinesse as they owght to be of In ipso aquarum lauacro saith S. Chrysostom verba Dei sunt quae nos generant In the verie washing of the waters they be the words of God which begett vs. Which thing sith it is so the words of Christes Sacraments doe not depend vpon the vnderstanding either of the minister or of him that receaueth the Sacrament but they haue a sufficient vertue in them selues whereby they may worke It is enowgh that the minister doe as the Church vseth to doe in such cases This intention being kept the words will bring the rest to passe Or if a maliciouse Priest baptize a child with the mind to make him a Lutheran or an Anabaptist shall that child by that intention be made an heretâ—…ke No verily For so much as the words of Christ wherewith he is baptized make him a member of his mysticall body not incorporating him to any other felowship Qui fuerit superbus minister cum diabolo computatur sed non contaminatur donuÌ„ Christi The proude minister saith S. Augustin is accompted with the deuill but the gift of Christ is not defiled To come somewhat nere our purpose S. Ambrose doth by name witnes what strength Christes words haue in making his supper Sermo Christi hoc conficit Sacramentum The words of Christ make this Sacrament Antequà m consecretur panis est vbi verba Christi accesserint corpus est Christi Before it be consecrated it is bread when the words of Christ are come to it it is the body of Christ. Hoc ait Sacerdos est corpus meum Hoc verbo proposita consecratnr S. Chrysostom writeth that when the Priest saith This is my body the things set foorth are consecrated with this word or saying If now it be clere that among many causes which concurre to make a Sacrament one of the chefe is the words pronounced at the same tyme and in the Sacrament of the Altar seing they are This is my body and This is my blood Which are spoken ouer breâ—…d and wine I say these words maie be in no wise figuratiue For by that meanes they shall not only not consecrate the body and blood of Christ but which is more they shall not 〈◊〉 so much as a signe of Christes body and blood For yf words make any thing they make it by signifiyng as the which are not only signes of things but by S. Augustines