of the deuine nature and yet neuerthelesse the substance or nature of the bread and wine dooth not departe nor goe away Note these woords I beséeche you and consider whether any thing can be more plainely spoken then these woordes be against the errour of Transubstantiatione which is the ground and bitter root wherupon springe all the horrible errours before rehearsed Wherfore seing that the falshood dooth appeare so manifestlye and by so many waies so plainly so cléerly and so fullye that no man needeth to be deceiued but he that will not sée or will not vnderstande let vs al that doo loue the trueth embrace it and forsake the falshood For he that loueth the trueth is of God and the lack of the loue therof is the cause why God suffereth men to fall into errours and to perish therin yea and as S. Paule saieth why he sendeth vnto them illusions that they beleue lyes vnto their own condemnation because saithe he they loued not the trueth This trueth no doubte is Gods woord For Christe him self saith vnto his father Thy woord is trueth The loue and Ioh. 17. light wherof almighty God our heauenly father giue vs and lighten it in our harts by his holy spirit through Iesus Christe out Lorde Amen Vincit Veritas Mr. FOX 2 d Volume of Acts and Monuments Edit London 1684. Lib. 9. pag. 106. The Disputation held at Cambridge before the Kings Commissioners June 20. 1549. wherein Bishop Ridley moderated GLin Well yet once again to you thus The very true Body P. 106. of Christ is to be honoured but the same very true Body is in the Sacrament Ergo the Body of Christ in the Sacrament is to be honoured Rochest Wellbeloved Friends and Brethren in our Saviour Christ you must understand that this Disputation with other that shall be after this are appointed to search for the plain truth of the Holy Scriptures in these matters of Religion which of a long Season have been hidden from us by the false Glosses of the Church of Rome and now in our days must be revealed to us Englishmen through the great Mercy of God principally and secondarily through the most gentle Clemency of our natural Sovereign Lord the Kings Majesty whom the living Lord long preserve to reign over us in Health Wealth and Godliness to the maintenance of Gods holy Word and to the extirpation of all blind Glosses of Men that go about to subvert the Truth Because therefore that I am one that doth love the Truth and have professed the same amongst you therefore I say because of conferring my mind with yours I will here gladly declare what I think in this point now in Controversy Not because this worshipful Doctor hath any need of my help in dissolving of Arguments proposed against him for as me seemeth he hath answered hitherto very well and Clerkly according to the Truth of Gods Word But now to the purpose I do grant unto you Mr. Opponent that the old Ancient Fathers do record and witness a certain Honour and Adoration to be due unto Christs Body but they speak not of it in the Sacrament but of it in Heaven at the right hand of the Father as holy Chrysostome saith Honour thou it and then eat it but that Honour may not be given to the outward sign but to the Body of Christ it self in Heaven For that Body is there only in a sign virtually by Grace in the exhibition of it in Spirit Effect and Faith to the worthy receiver of it For we receive virtually only Christs Body in the Sacrament Glin. How then if it please your good Lordship doth Baptism differ from this Sacrament For in that we receive Christ also by Grace and virtually Rochest Christ is present after another sort in Baptism than in this Sacrament for in that he purgeth and washeth the Infant from all kind of Sin but here he doth feed spiritually the receiver in Faith with all the merits of his blessed Death and Passion and yet he is in Heaven still really and substantially As for Example The Kings Majesty our Lord and Master is but in one place wheresoever that this Royal Person is abiding for the time and yet his mighty Power and Authority is every where in his Realms and Dominions So Christs real Person is only in Heaven substantially placed but his might is in all things created effectually For Christs Flesh may be understood for the Power or inward Might of his Flesh Glin. If it please your Fatherhood St. Ambrose and St. Augustine do say That before the Consecration it is but very Bread and after the Consecration it is called the very Body of Christ Madew Indeed it is the very Body of Christ Sacramentally after the Consecration whereas before it is nothing but common Bread and yet after that it is the Lords Bread and thus must St. Ambrose and St. Augustine be understood Glin. The Bread after Consecration doth feed the Soul Ergo The substance of common Bread doth not remain The Argument is good for St. Ambrose De Sacramentis saith thus After the Consecration there is not the thing that Nature did form but that which the blessing doth consecrate And if the Benediction of the Prophet Elias did turn the nature of Water how much more then doth the Benediction of Christ here both God and Man Madew That Book of St. Ambrose is suspected to be none of his Works Rochest So all the Fathers say Glin. I do marvel at that for St. Augustin in his Book of Retractations maketh plain that that was his own very Work. Rochest He speaketh indeed of such a Book so intituled to St. Ambrose but yet we do lack the same Book indeed Glin. Well let it then pass to other mens Judgments What then say you to holy St. Cyprian 1200 years past Who saith That the Bread which our Lord gave to his Disciples was not changed in form or quality but in very nature and by the Almighty word was made Flesh Madew I do answer thus That this word Flesh may be taken two ways either for the substance it self or else for a natural property of a fleshly thing So that Cyprian there did mean of a natural Property and not of fleshly Substance And contrariwise in the Rod of Aaron where both the Substance and also the Property was changed Glin. Holy St. Ambrose saith The Body there made by the mighty Power of Gods word is the Body of the Virgin Mary Rochest That is to say That by the Word of God the thing hath a Being that it had not before and we do consecrate the Body that we may receive the Grace and Power of the Body of Christ in Heaven by this Sacramental Body Glin. By your Patience my Lord if it be a Body of the Virgin as St. Ambrose saith which we do consecrate as Ministers by Gods holy Word then must it needs be more than a Sacramental or Spiritual Body yea a very Body of
I heard staying then present how that the Devil did believe the Sacrament of God was able to make of Stones Bread And we English people we do confess that Christ was the very Son of God and yet will not believe that of Bread he made his very Body Flesh and Blood wherefore we are worse than the Devil since that our Saviour by express words did more plainly affirm the same when at his last Supper he took Bread and said unto his Disciples Take ye eat this is my Body which shall be given for you And shortly after the said Mr. Doctor Ridley notwithstanding this most plain and open Speech at Paul's Cross did deny the same Whether Fecknam hath truly represented the words of Ridley is uncertain But from the last words of this passage it is manifest that some even in that time taking occasion from this Sermon had charged Bishop Ridley with asserting a Material Presence of Christ's Body in the Sacrament and that he constantly denied himself to have meant or intended any such presence In this therefore and such like expressions he intended only as himself assures us to oppose those who so lightly esteemed the Sacrament Ibid. vol. 3. p. 35. as to make of it but a figure For that but maketh it a bare sign without any more profit But to clear his intention in this matter from all remaining suspicion of any kind of Material Presence I will annex a larger explication of it in his own words in his last examination before the Queens Commissioners September 30. 1555. In like sort as touching the Sermon which I made at Pauls Cross you shall understand that there were at Pauls and divers other places fixed railing Bills against the Sacrament terming it Jack of the Box the Sacrament of the Halter Round Robbin with suchlike unseemly terms For which causes I to rebuke the unreverend behaviour of certain evil disposed persons Preached as reverendly of that Matter as I might declaring what estimation and reverence ought to be given to it what danger ensued the mis-handling thereof affirming in that Sacrament to be truly and verily the Body and Blood of Christ effectually by Grace and Spirit Which words the unlearned understanding not supposed that I had meant of the gross and carnal being which the Romish Decrees set forth That a Body having life and motion should be indeed under the shapes of Bread and Wine This Treatise was written by Bishop Ridley during his imprisonment a little before his death and several Copies of it dispersed abroad of which some being carried beyond Sea Dr. Grindall and other English Exiles conceived a great desire of causing it to be translated into Latin Ibid. p. 374. and Printing it The Bishop hearing of this desired that by all means they would lay aside their resolution till they should see how God would dispose of him Accordingly it was omitted till his death Immediately after his Martyrdom it was Translated into elegant Latin but in a Paraphrastical way and Printed at Geneva 1556. in 12s The English Copy was Printed at London 1586. 12s which we have now caused to be faithfully Reprinted adding to it out of Mr. Fox's Martyrology divers Speeches Disputations and Determinations upon the same subject which might farther illustrate and confirm his Opinion Lastly Because the late Bishop of Oxford in his last Treatise disputing of the ancient Opinion of the Reformed Church of England concerning the Eucharist and as his Cause required it maintaining the same assertion with our Adversaries That some material sort of Presence was then believed doth mightily urge the Authority of the Learned Dr. Poynet Bishop of Winchester at that time proposed in his Diallection and because that Book is not in English I have selected and annexed several passages out of it which may demonstrate what was indeed his notion of the Real Presence That he denied all manner of Material Presence and perfectly agreeth with Ridley in explaining the nature of it And consequently that he is fouly either Misrepresented or Mistaken by the Bishop of Oxford A BREEF DECLARATION OF THE Lordes Supper WRITTEN By the singuler Learned Man and moste constant Martyr of Christe NICHOLAS RIDLEY Bishop of LONDON Prisoner in Oxford a little before he suffered Death for the true testimonye of JESUS CHRISTE ROM VIII For thy sake are we killed all day long and are counted as sheep apoynted to be slain Neuerthelesse in all these thinges we ouercome through him that loue vs. Printed at LONDON 1586. And Reprinted for Ric. Chiswell 1688. TO THE READER VNderstand good Reader that this great Clark and blessed Martyr Bishop Nicholas Ridley sought not by settinge foorth any notable peece of learned woork the vaine glory of the World nor temporall freendship of men for his present aduancement much lesse he hunted heerby for Bishopricks and Benefices as al his aduersaries the enemies of Christs Trueth and Ordinance commonly doo but hauing consideration of the great charge of Soules committed vnto him and of the account thereof which the Iustice of God would require at his handes intending therwithal to be found blamles in the great daye of the Lord seeing he was put a parte to defende the Gospell He not only forsook Landes Goodes World Freends and himselfe with all and testified the Trueth specified in this Book by his learned mouth in the open presence of the World but also to leaue a sure Monument and Loue Token vnto his Flocke hee hath registred it by his owne Pen in this forme ensuinge and sealed it vp with his Blood. Forasmuch then as he hath proued himselfe no vain disputer no wethercocke nor hipocrite seeing hee hath willinglye giuen his life for the Trueth and in as much also as his loue and moste constant christen Conscience speaketh vnto thee gentle Reader I beseech thee for Christs sake and thine owne lend him thine indifferent hart and pacient hearing A BREEFE DECLARATION OF THE Lordes Supper MANY things confounde a weake memory A few places wel weighed and perceiued lighten the vnderstanding Trueth is there to be searched where it is certain to be had though God dooth speake the trueth by man yet in mans woord which God hath not reuealed to be his a man may doubt without mistrust in God. Christe is the trueth of God reuealed vnto man from Heauen by God him self and therefore in his woord the trueth is to be founde which is to be embraced of al that be his Christ biddeth vs aske and we shall haue search and we shall finde knocke and it shall be opened unto vs. Therefore our Heauenly The blessed Martirs praier Father the Author and fountain of al trueth the bottomles Sea of al vnderstanding send down we beseech thée thy holy spirit into our harts and lighten our vnderstanding with the beames of thy heauenly grace We ask thée this O mercifull Father not in respect of our deserts but for thy déere Sonne our Sauiour Iesus Christs sake Thou knowest
O heauenly Father that the controuersie about the Sacrament of the blessed body and blood of thy déer Sonne our Sauiour Iesu Christe hath troubled not of late onlye the Churche of England Fraunce Germanie and Italye but also many yéere agoe The fault is ours na dout therfore for we have deserued thy plague But O Lord be mercifull and reléeue our miserie with some lighte of grace Thou knowest O Lord how this wicked world rolleth vp and down and réeleth to and fro and careth not what thy will is so it may abide in wealth If trueth haue wealthe who are so stoute to defende the trueth as they But if Christes crosse be laid on trueths back then they vanish away straight as Waxe before the fier But these are not they O Heauenly Father for whome I make my moste moane but for those silly ones O Lord which haue a zeale vnto thée those I mean which wold Note and wish to know thy wil and yet are letted holden backe and blinded by the subtilties of Sathan and his ministers the wickednes of this wretched worlde and the sinfull lusts and affections of the flesh Alas Lord thou knowest that we bée of our selues but flesh wherein there dwelleth nothing that is good How then is it possible for man without thée O Lord to vnderstand thy trueth indéed Can the naturall man perceiue the wil of God O Lord to whom thou giuest a zeale of thée giue them also we beseech thée the knowledge of thy blessed wil. Suffer not them O Lord blindely to be led for to striue against thée as thou diddest those Alas which crucified thine own Sonne forgiue them O Lord for thy déere Sonnes sake for they know not what they doo They doo think Alas O Lord for lack of knowledge that they doo vnto thée good seruice euen when against thée they doo moste extremelye rage Remember O Lord we beséech thee for whome thy Martyr Stephen did praye and whome thyne holy Apostle Paule did so truelye and earnestlye loue that for their saluation hée wished himself accursed for them Remember O heauenly Father the prayer of thy déere Sonne our Sauiour Christe vpon the crosse when be saide vnto thée O Father forgiue them they know not what they doo With this forgiuenes O good Lord giue me I beséech thée thy grace so héer bréefly to set foorth the sayings of thy Sonne our Sauiour Christe and of his Euangelistes and of his Apostles that in this aforesaid controuersie the lighte of the trueth by the lantern of thy woord may shine vnto all them that loue thée Of the Lords last supper doo speak expreslye the Euangelists Mathew Mark and Luke but none more plainelye nor more fully declareth the same then dooth S. Paule partely in the tenth Chapter but specially in the xj chapter of his first epistle to the Corinthians As Mathew and Mark doo agrée much in woordes so doo likewise Luke and S. Paule But all iiij no doubte as they were all taught in one schoole and inspired with one spirit so taught they as one trueth God grant vs to vnderstande it wel Amen Mathew setteth foorth Christes Supper thus When euen was come he sat down with the xij c. As they did eat Jesus took bread and gave thankes brake it and gave it to the disciples Math. 26. and saide Take eat this is my body And he took the cup and gaue thankes gaue it to them saying Drink ye al of this for this is my blood of the newe testament that is shed for many for the remission of sinnes I say vnto you I will not drink henceforth of this fruit of the vine tree untill that daye when I shall drink that newe in my fathers kingdome And when they had sayed grace they went out Now Mark speaketh it thus And as they eate Jesus took bread blessed and brake and gaue to Mark 14. them and saied take eat this is my body And took the cup gaue thankes and gaue it to them and they all drank of it And he said vnto them This is my bloud of the new testament which is shed for many Verily I saye vnto you I wil drink no more of the fruit of the vine vntill that day that I drink that newe in the kingdome of God. Héere Mathew and Mark doo agree not only in the matter but also almoste fully in the forme of woords In Mathew gaue thankes Mark hath one woorde Blessed which signifieth in this place al one And where Mathew saith Drink ye al of this Mark saith they al drank of it And where Mathew saithe of this fruit of the vine Mark leaueth out the woord this and saith of the fruit of the vine Now let us see likewise what agréement in forme of woords is betwéene S. Luke and S. Paule Luke writeth thus He took bread gaue thankes brake it and gaue it to them saying Luke 22. this is my body which is giuen for you this doo in remembrance of me Likewise also when they had supped he took the Cup saying this Cup is the newe Testament in my bloud which is shedde for you Saint Paule setteth foorth the Lords Supper thus The Lord Iesus the same night in the which he was betraied took 1 Cor. 11. Bread and gaue thankes and brake and saide take eate this is my body which is broken for you This doo in remembrance of me After the same maner he took the Cup when supper was doon saying this Cup is the new testament in my bloud This doo as often as yee shall drink it in remembrance of me For as often as ye shall eate this breade and drinke this cup ye shall shewe the Lords deathe vntill he come Héere where S. Luke saith which is given Paule saith which is broken And as Luke addeth to the woordes of Paule spoken of the Cup which is shed for you so likewise Paule addeth to the woords thereof this doo as often as yee shall drinke it in remembrance of me The rest that followeth in S. Paule both there and in the tenth Chapter perteineth unto the right vse of the Lords Supper Thus the Euangelistes and S. Paule haue rehearsed the woords and woorke of Christe whereby he did institute and ordaine this holy Sacrament of his bodye and blood to be a perpetuall remembrance vnto his comming againe of him selfe I say that is of his body giuen for vs and of his blood shed for the remission of sinnes But this remembrance which to thus ordained as the author thereof is Christe bothe God and Man so by the almightye power of God if far passeth al kindes of remembrances that any other man is able to make either of him selfe or of any other thinge For whosoever receiueth this holy Sacrament thus ordeined in remembrance of Christe he receiueth therwith either death or life In this I trust we doo al agrée For S. Paule saith of the godly receiuers in the tenth Chapter of his first Epistle vnto
vs vpon the crosse as in the same place and euidently there it may appeare An other euident and cleer place wher in it appeareth that by the Sacramental bread which Christe called his bodye he ment a figure of his body As vpon the 3 Psalme where S. Augustine speaketh this in plain termes Christe did admit Iudas vnto the feaste in the which he commended vnto his disciples the figure of his body This was Christes laste Supper before his passion wherin he did ordeine the sacrament of his body as all learned men do agree S. Augustine also in his 23. Epistle to Bonifacius teacheth how Sacraments doo beare the names of the thinges whereof they be Sacraments both in Baptisme and in the Lords table euen as we call euery good friday the day of Christes passion and euery Easter daye the daye of Christes resurrection when in very deed there was but one day wherin he suffred and but one day wherin he rose And why doo we then call them so which are not so indeede but because they are in like time and course of the yeere as those days were wherin those thinges were doone Was Christe saithe sainte Augustine offered any more but once And he offered himself And yet in a Sacramente or representation not onelye euerye solemne feast of Easter but also every daye to the People he is offered so that he dooth not lye that saith he is euery day offered For if Sacraments had not some similitude or likenes of those things whereof they be Sacraments they coulde in no wise be Sacraments and for their similitudes or likenes commonly they have the names of the things whereof they be Sacraments Therefore as after a certaine manner of speech the Sacrament of Christs body is Christs body the Sacramente of Christes blood is Christs bloode so likewise the Sacrament of faith is faith After this maner of speach as S. Augustine teacheth in his questiones Question 57. Super Leuiticum and Contra Adimantum it is said in scripture that vij eares of corne be vij yeeres seuen Kine be seaven yeeres and the rock was Christe and blood is the soule the which last saying saith Saint Augustine in his booke Contra Adimantum is vnderstanded Cap 13. to bee spoken by a signe or figure For the Lord himselfe did not sticke to saye This is my body when Contra Maximinum Li. Ca. 22. hee gaue the signe of his body For we must not consider in Sacramentes saithe S. Augustine in an other 〈◊〉 what they be but what they doo signifie or they be signs of things beinge one thing in themselves and yet signifying an nother thing For the heauenly bread saith he speakinge of the Sacramentall breade by some maner of speach is called Christes body when in very deed it is the sacramente of his body c. What can be more plaine or more cleerly spoken then are these places of S. Augustine before rehearsed if men were not obstinately bent to maintaine an vntrueth and to receiue nothinge whatsoeuer dooth set it foorthe Yet one place more of S. Augustine wil I alleage which is very cleare to this purpose that Christes naturall body is in heauen and not heer corporally in the Sacrament and so let him departe In his 50. treatice whiche he writeth vpon Iohn he teacheth plainly and cleerly how Christe being both God and man is both heer after a certaine maner and yet in heauen and not heere in his naturall body and substance which he took of the blessed hirgin Mary speaking thus of Christe and sayinge By his deuine Maiestie by his prouidence and by his vnspeakeable and inuincible grace that is fulfilled which he spake Beholde I am with you vnto the ende of the Worlde But as concerning his flesh which hee took in his incarnatione as touchinge that whiche was borne of the Virgine as concerninge that whiche was apprehended by the Iewes and crucified vpon a tree and taken down from the crosse lapped in linnen clothes and buried and rose againe and appeared after his resurrection as concerninge the fleshe he said ye shall not ever haue me with you Why so For as concerning his fleshe he was conuersant with his Disciples xl daies and they accompanying seeing and not following him he wentvp into heaven and is not heere By the presence of his deuine maiestie he did not departe as concerninge the presence of his deuine maiestie we have Christe ever with us but as concerninge the presence of his flesh he said truely to his disciples ye shall not ever have me with you For as concerninge the presence of his fleshe the Church had him but a few daies nowe it holdeth him by Faith though it se him not Thus much S. Augustine speaketh repeating one thing so often and all to declare and teach how we should vnderstand the maner of Christes beinge heere with vs whiche is by his grace by his providence and by his deuine nature and how he is absent by his naturall bodye whiche was born of the virgin Mary died rose for us and is assended into heauen there sitteth as in the articles of our faith on the right hand of God and thence and from none other place saith S. Augustine he shall come on the latter daye to iudge the quick and the dead At the which daye the righteous shall then lift up their heads and the light of Gods trueth shal so shine that falshood and errours shall be put into perpetuall confusion righteousnes shall haue the vpper hand and trueth that daye shall beare awaye the victorye all th' enemies therof quite ouerthrowen to be troden vnder foot for euermore O Lord Lord I beseech thee hasten this day then shalt thou be glorified with the glory due unto thy holy name and unto thy deuine maiesty and we shal sing unto thee in all ioy and felicitie laude and praise for euer mere Amen Héer now would I make an end For me thinks S. Augustine is in this matter so full and plaine and of that authoritye that it should not néed after this his declaration being so firmelye grounded vpon Gods woorde and so well agréeinge with the other ancient Authors to bring in for the confirmation of this matter any moe and yet I saide I would alleage thrée of the Latin Church to testifie the truethe in this cause Nowe therefore the laste of all shal be Gelasius whiche was a Bishop of Rome but one that was Bishop of that See before the wicked vsurpation and tiranny therof spred and burst out abroade into al the world For this man was before Bonifacius yea and Grigorye the firste in whose daies bothe corruption of doctrine and tirannicall vsurpation did chée flye growe and had the vpper hand Gelasius in an Epistle of the two natures of Christe Contra Eutichen Gelasius writeth thus The Sacraments of the body and blood of Christe which we receiue are godly things wherby and by the same wee are made partakers
prophane and ungodly persons for it casteth that which is holy unto Dogs and pearls unto Swine Fifthly It forceth men to maintain many Monstrous Miracles without necessity and Authority of God's Word Sixthly It giveth occasion to the Hereticks which erred concerning the two Natures in Christ to defend their Heresies thereby Seventhly It falsifieth the sayings of the Godly Fathers it falsifieth also the Catholick Faith of the Church which the Apostles taught the Martyrs confirmed and the Faithful as one of the Fathers saith do retain and keep until this day Wherefore the 2 d part of mine Argument is true The Probation of the Antecedent or former part of this Argument by the Parts thereof 1. This carnal Presence is contrary to the Word of God as appeareth Joh. 16. I tell you the truth It is profitable to you that I go away for if I go not away the Comforter shall not come unto you Act. 3. Whom the Heavens must receive until the time of restoring of all things which God hath spoken Mat. 9. The Children of the Bridegroom cannot mourn so long as the Bridegroom is with them But now is the time of mourning Joh. 16. But I will see you again and your hearts shall rejoice Joh. 14. I will come again and take you to my self Mat. 24. If they shall say unto you Behold here is Christ or there is Christ believe them not c. 2. It varieth from the Articles of the Faith He ascended into Heaven and sitteth on the right hand of God the Father from whence and not from any other place saith St. Augustine he shall come to judg both the quick and the dead 3. It destroyeth and taketh away the Institution of the Lord's Supper which was commanded only to be used and continued until the Lord himself should come If therefore he be really present in the body of his flesh then must the Supper cease For a remembrance is not of a thing present but of a thing past and absent And there is a difference between Remembrance and Presence and as one of the Fathers saith A Figure is in vain where the thing figured is present It maketh precious things common to prophane and ungodly Persons and constraineth men to confess many absurdities For it affirmeth that Whoremongers and Murtherers yea and as some of them hold opinion that Mice Rats and Dogs also may receive the very real and corporal Body of the Lord wherein the fulness of the Spirit of Light and Grace dwelleth contrary to the manifest words of Christ in six Places and Sentences of the 6th Chapter of St. John. 4. It confirmeth also and maintaineth that beastly kind of Cruelty of the Anthropophagi that is the Devourers of Man's Flesh for it is a more cruel thing to devour a quick Man that to slay him Pie. He requireth time to speak Blasphemies Leave your Blasphemies Rid. I had little thought to have had such reproachful words at your hands West All is quiet Go to your Arguments Mr. Doctor Rid. I have not many things more to say West You utter Blasphemies with a most impudent face leave off I say and get you to the Argument Rid. 5. It forceth men to maintain many monstrous Miracles without any necessity and authority of God's Word For at the coming of this presence of the Body and Flesh of Christ they thrust away the Substance of Bread and affirm that the Accidents remain without any Subject and instead thereof they place Christ's Body without his qualities and the true manner of a Body And if the Sacrament be reserved so long until it mould and Worms breed some say that the Substance of Bread miraculously returneth again and some deny it Other some affirm that the real Body of Christ goeth down into the Stomach of the Receivers and doth there abide so long only as they shall continue to be good but another sort hold that the Body of Christ is carried into Heaven so soon as the forms of Bread be bruised with the Teeth O Works of Miracles Truly and most truly I see that fulfilled in these Men whereof St. Paul prophesied 2 Thess 2. Because they have not received the love of the truth that they might be saved God shall send them strong Delusions that they should believe a Lye and be all damned which have not believed the Truth This gross Presence hath brought forth that fond phantasie of Concomitance whereby is broken at this day and abrogated the Commandment of the Lord for distributing of the Lord's Cup to the Laity 6. It giveth occasion to Hereticks to maintain and defend their Errors as to Marcion who said that Christ had but a Phantastical Body and to Eutiches who wickedly confounded the two Natures in Christ 7. Finally It falsifieth the Sayings of the Godly Fathers and the Catholick Faith of the Church which Vigilius a Martyr and grave Writer saith was taught of the Apostles confirmed with the Blood of Martyrs and was continually maintained by the Faithful until his time By the Sayings of the Fathers I mean of Justin Irenaeus Tertullian Origen Eusebius Emisenus Athanasius Cyril Epiphanius Hierome Chrysostome Augustine Vigilius Fulgentius Bertram and others most ancient Fathers All those places as I am sure I have read making for my purpose so am I well assured that I could shew the same if I might have the use of mine own Books which I will take to me to do even upon the peril of my life and loss of all that I may lose in this World. But now my Brethren think not because I disallow that Presence which the first Proposition maintaineth as a Presence which I take to be forged Phantastical and besides the Authority of God's Word perniciously brought into the Church by the Romanists that I therefore go about to take away the true Presence of Christ's Body in his Supper rightly and duly administred which is grounded upon the Word of God and made more plain by the Commentaries of the Faithful Fathers They that think so of me the Lord knoweth how far they are deceived and to make the same evident unto you I will in few words declare what true Presence of Christ's Body in the Sacrament of the Lord's Supper I hold and affirm with the Word of God and the Ancient Fathers I say and confess with the Evangelist Luke and Apostle Paul that the Bread on the which thanks are given is the Body of Christ in the remembrance of him and his Death to be set forth perpetually of the Faithful until his coming I say and confess the Bread which we break to be the Communion and partaking of Christ's Body with the Ancient and the Faithful Fathers I say and believe that there is not only a signification of Christ's Body set forth by the Sacrament but also that therewith is given to the Godly and Faithful the Grace of Christ's Body that is the food of Life and Immortality And this I hold with Cyprian I say also with St.
the sante Fathers The Body of Christ is so called properly and improperly properly that Body which was taken of the Virgin. Improperly as the Sacrament and the Church That the Church is not properly the Body of Christ cannot be doubted by any It remains that we now prove the same of the Sacrament It may easily be observed from what Chrysostom writeth in this place that that which Christ called his Body when he said Take eat this is my Body and which be received together with his Apostles is in another manner his Body than is his very proper Body which was fed with that other This did eat that was eaten and each is called his Body but in a different manner He gave the Sacrament of his Body and not the Body it self visibly conceived that is his visible Body which is referred to his proper Body But this Body wherever it is is visible It is to be observed That the truth of the Lords Body may be spoken two ways and ought to be understood two ways For one verity of his Body is required in the Sacrament another simply and out of the Sacrament As for what concerns our purpose the very words of Cyprian sufficiently demonstrate how the Letter is not to be followed in those things which relate to this Mystery how far all carnal Sense is to be removed and all things to be referred to a spiritual Sense that with this Bread is present the Divine Virtue the effect of Eternal Life that the Divine Essence is infused that the Words are Spirit and Life that a spiritual Precept is delivered that this Body this Flesh and Blood this Substance of the Body ought not to be understood after a common manner nor according to the Dictates of human Reason but is so named thought and believed because of certain eminent Effects Virtues and Properties which are joyned to it which are naturally found in the Body and Blood of Christ to wit that it feed and quicken our Souls and prepare our Bodies to Resurrection and Immortality Here it is to be remembred that the words are spiritual and spiritually to be understood that it is indeed named Flesh and Blood but that this ought to be understood of the Spirit and Life that is of the lively Virtue of the Flesh of our Lord so that the Efficacy of Life is conferred on the external Signs When Theophylact said That the Bread is not the Figure of our Lords Body he means that it is not only or a bare Figure of it See how Chrysostom saith That we are really as I may so say turned into the Flesh of Christ Yet who doth not see that this is a spiritual not a carnal Conversion So the Bread is really turned and transelementated into the Flesh of Christ but by a spiritual not a carnal Conversion inasmuch as as the Bread obtains the Virtue of the Flesh How much better did Cyprian Ambrose Epiphanius Emysenus and others speak who teach a like change to be performed in the Eucharist as is performed in Baptism by which the external Signs remain the same and by Grace acquire a new substance in the same manner The Exposition and Doctrine of Bertram concerning the Sacrament ought in my Opinion to be diligently examined and embraced for two Reasons That this may appear more manifestly and be remembred the better I thought it not unfit to subjoyn from what I have already taught a certain Comparison between the two Bodies of Christ The proper Body of Christ hath Head Breast and distinct Members the mystical Body hath not The proper Body hath Bones Veins and Nerves the mystical Body hath not That is organical this is not That is not a Figure this is a Figure of the proper Body That is human and corporeal by its Nature this is Heavenly Divine and Spiritual The matter of that is not subject to Corruption the material part of this is Bread and is corrupted That is contained in one place this is present wheresoever the Sacrament is celebrated but not as in a place That is not the Sacrament of another Body this the Sacrament of another That was taken of the Body of the Virgin Mary and was once created this is not taken of the Virgin but is created daily by the mystical Benediction potentially That is a natural Body this supernatural Lastly That is simply properly and absolutely his Body this in a certain respect only and improperly Nor is it enough here if we flee one way of carnally understanding it and fall upon another For he who literally understands the eating of the Flesh of Christ and as altho it were a proper Speech he is a carnal Capernaite whether he imagine it to be properly done this way or that way For it is probable that all the Capernaites understood Christ carnally but not all the same way For it is not therefore to be accounted a Spiritual sense because they say the Flesh of Christ is there invisibly present For if they mean his proper Flesh we do not therefore not eat it carnally because we do not see it Now in this Sacrament the ancient Fathers observed two things for each of which it might deservedly be called and esteemed the Body of Christ but more especially when it comprehends both For the Bread is justly called his Body as well because it is the figure of his true Body as because it hath the lively vertue of it conjoyned to it much more but most especially because it comprehendeth both It is therefore to be admired what they mean who will not suffer it to be called a figure nor acknowledg any figure in the words of Institution but contumeliously call those who own it Figurative men whereas it is manifest that all the Ancients did so call it And indeed if there be no figure in it it will be neither a sign nor Sacrament So that those who traduce the maintainers of the other opinion as Sacramentaries do indeed take away all Sacrament from it There is yet another thing which the Ancient Fathers acknowledging to be in this Sacrament taught it to be truly the Body of our Lord And that is the efficacious and lively vertue of the Body it self which is joyned with the Bread and Wine by Grace and Mystical Benediction and is called by divers names although it be the same thing by Augustine the Intelligible Invisible and Spiritual Body by Jerome the Divine and Spiritual Flesh by Irenaeus an Heavenly Thing by Ambrose the Spiritual Food and Body of the Divine Spirit by others some other like thing And this doth chiefly cause this Sacrament to be worthy of the appellation of his true Body and Blood since it doth not only externally bear the Image and Figure of it but also carrieth along with it the inward and hidden natural propriety of the same Body so that it cannot be esteemed an empty Figure or the sign of a thing wholly absent but the very Body of our Lord Divine indeed
and Spiritual but present by Grace full of vertue powerful in efficacy For this is very frequent that the names of things themselves be ascribed to their virtue and efficacy The Fathers therefore in Treating of the Sacraments use the words Nature and Substance not Philosophically but Theologically that is they speak not as natural Philosophers but as men disputing of Divine matters they give the name of Nature and Substance to Grace Virtue and Efficacy the nature of the Sacrament so requiring But this that the Spiritual virtue is inseparable from the Elements is to be understood to be true as long as the Sign serveth for that use and is directed to that end for which it was destined by the Word of God. For if we apply it to other uses and abuse it against the institution of Christ it either is altogether not a Sacrament or ceaseth to be a Sacrament The dignity and due honour of the Sacraments is not injured but remaineth whole and inviolate while we confess both the truth of the Body and the nature and substance of it to be received by the Faithful together with the Symbols which also the ancient Fathers testifie to be done And then this distinction which also those Fathers diligently observed being received between that proper or assumed Body of the Lord and this Symbolical Body or Sacrament of the Body the analogy of our Faith is not violated which no ways ought to be shaken since we attribute to each Body his peculiar properties For we say that the proper and assumed Body is in a place and circumscribed with a space by reason of the modus of a true Body as Augustine saith c. All men see that we also here affirm the Substance to be present and assert our Communion with Christ naturally and as I may say substantially But then these words ought to be understood after the manner not of Philosophers but of Divines Neither should we quarrel about the term of Transubstantiation although barbarous and not in the least necessary Provided they meant thereby such a Transmutation of Substances as the Ancients taught that is a Sacramental one such as is also performed in a man regenerated by Baptism who is made a new man and a new creature Such as is also performed when we are converted into the Flesh of Christ which examples the ancient Fathers used If any here require a Miracle for some Fathers call the Eucharist a great Miracle it is in truth no less wonderful that Bread and Wine which are earthly Creatures and apt only to nourish the Body should by virtue of the Mystical Benediction obtain that inward force and such powerful efficacy as to cleanse nourish sanctifie and prepare to immortality both our 〈…〉 and to make us the 〈…〉 and one Body with 〈…〉 Diallacticon Viri boni literati de veritate natura atque substantia corporis sanguinis Christi in Eucharistia Ad calcem Becae Opusculorum Vol. II. Par. 2. p. 31. Genevae 1573. f. CAusam ita partiri placuit ut summatim ad tria capita revocetur Primò ostendam veritatem corporis Christi in Eucharistia dari fidelibus nec has voces Naturam at que Substantiam fugiendas esse sed Veteres de hoc Sacramento disserentes ita locutos fuisse Deinde discrimen esse monstrabo inter corpus Domini proprium illud quod inest in Sacramento veteresque Patres ita censuisse Postremo cujusmodi sit hoc Corpus quod accipitur in Mysterio cur eo nomine censeatur indicabo secundum eorundem Patrum sententiam p. 33 34. Corpus Christi dicitur propriè impropriè propriè Corpus illud sumptum ex Virgine impropriè ut Sacramentum Ecclesia Quod Ecclesia propriè Corpus Christi non sit nemini dubium est de Sacramento restat ut nunc idem Probemus p. 38. Non difficile est animadvertere ex his quae scribit hoc loco Chrysostomus aliter esse Corpus quod Christus ipse Corpus suum appellavit cum diceret Accipite edite hoc meum est Corpus quod ipse quoque simul sumebat cum discipulis aliter ipsum Corpus proprium quod illo altero vescebatur Hoc comedebat illud comesum est utrumque Corpus sed diversa ratione dicitur p. 39. Sacramentum videlicet Corporis dedit non ipsum visibiliter sive visibile Corpus quod ad proprium Corpus refertur Hoc autem Corpus ubicunque est visibile est p. 40. Observandum est veritatem Dominici Corporis dup citer dici ac debere dupliciter accâ—â—i Alia namque veritas Corporis requiritur in Mysterio alia simpliciter absque Mysterio p. 41. Quod ad nostrum institutum attinet ipsa Cypriani verba satis indicant quam non sequenda sit litera in his quae de hoc Mysterio dicuntur quam procul arcendus est carnis Sensus ad Sensum spiritualem omnia referenda huic Pani Divinae Virtutis praesentiam adesse Vitae Aeternae effectum Divinam insundi essentiam verba Spiritum vitam esse spirituale documentum tradi hoc Corpus hunc sanguinem carnem hanc substantiam Corporis non communi more nec ut humana ratio dictat accipi oportere sed ita nominari existimari credi propter eximios quosdam Effectus Virtutes Proprietates conjunctas quae Corpori sanguini Christi natura insunt nempe quod pascat animas nostras vivificet simul Corpora ad Resurrectionem Immortalitatem praeparet p. 46. Hic cogitandum est verba spiritualia esse spiritualiter intelligenda carnem quidem sanguinem nominari sed de Spiritu Vitâ id est vivificâ Dominicae carnis Virtute debere intelligi proinde vim Vitae signis externis inditam esse Ibid. Theophylactus quum dicit panem non esse Figuram Corporis Dominici sensit non tantum Figuram esse p. 47. Ecce Chrysostomus dicit realiter ut ita loquar nos converti in carnem Christi sed spiritualem illam non carnalem Conversionem esse quis non videt Ita reipsâ convertitur transelementatur Panis in carnem Christi sed spirituali non carnali Conversione quia Panis virtutem carnis assequitur p. 48. Quanto melius locuti sunt Cyprianus Ambrosius Epiphanius Emysenus alii qui similem Commutationem in Eucharistiâ cum ea quae fit in Baptismo confirmant quâ fit ut signa maneant eadem per gratiam novam acquirant substantiam similiter p. 49. Cujus ego viri Bertrami Expositionem de Sacramento viam disputandi duas ob causas diligenter expendendam amplectendam arbitror p. 52. Quod ut magis appareat memoriâ reponatur non inutile fore putavi ex his quae supra memoravimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quandam per collationem subjungere Corpus Christi proprium habet caput pectus membra dinstincta Corpus