the receauers or no that Shepherd of Christes flok sayth that if it were not his true body and receaued in the mouth it were in vaine to say Amen It is true For seing the Priest bringing meate vnto their mouthes did say The body of Christ if notwithstanding it were only to be receaued in hart not in mouth also it were in vaine to say Amen or to answere it is so it is true and yet to think in hart otherwise To end this matter at the length The whole Church before Berengarius beleued the reall presence and they toke that their belefe of their auncestours from hand to hand euen vntill we come to the Apostles and by them to Christ. In the primatiue Church the Priest cried out at the altar This is my body and this is my blood All the people answered it is so It is true S. Ambrose biddeth them think as they speake yea euen as the word soundeth S. Leo sayth they say in vaine it is true if they dispute against the truth thereof And he teacheth the truth to be that the same thing is receaued in the mouth which is beleued in faith S. Hilary sayeth No place of doubting is left sith both by our Lords profession and by our faith it is verily flesh and verily blood Epiphanius witnesseth that euery man beleueth our Lords saying wherein he sayd This is my body And who so doth not beleue it eueÌ„ as him self spake it he is fallen from gracâ—… and saluation Seing all these things doe euidently proue the faith of the whole Church to haue bene that Christes body and blood was really present in the Sacrament of the altar and really receaued into the mouthes of the faithfull people it remaineth that thosâ—… who haue bene deceaued in this behalf do returne agaiâ—…e to their former belefe and that as wel in al other points as iâ—… this they do for euer beleue the Catholike Church the piller of truth Knowing for surety that it can not be a Catholiâ—…e doctrine which is begun in our age or any tyme after thâ—… preaching of the Apostles and that specially when it is conâ—…rary to the faith always preached and beleued ¶ That no man possibly can be condemned for beleuing the body of Christ to be really present in the Sacrament of the altar WHen Christe had almost ended his talke at Capharnaum and shewed his wordes to be spirit and life perceauing all the fault why the Iewes thought his sayinges so absurde to be for so much as they estemed him no more then a naturall man weighing his doctrine by theyr senses earthely reason he for declaration of theyr incurable dyssease for the detection of the cause thereof sayd Sed sunt quidam ex vobis qui non credunt But there are some of you who beleue not For Iesus knewe from the beginning who they where which beleued not Here we may see the chefe fault in all matter and question of the supper of Christ to consist in not beleuing He that beleueth is safe but wo to him that beleueth not S. Peter beleueth and confesseth Christ to haue the wordes of euerlasting life Iudas beleueth not and therefore he is called a deuil The chefe point of ChristiaÌ„ belefe is to acknowlege Christ to be God to be almighty to be able to make and to doe what soeuer pleaseth him This point he lacketh who so denieth Christ to be able to make the substance of his owne body present in diuerse places at once vnder diuerse formes of bread and wine If â—…herefore any man wil not beleue this he may be assured his portioâ—… is rekned with Iudas who as Leo hath witnessed beleued not thâ—… almighty power and Godhead of Christ. But if all men agree 〈◊〉 this point it is very well then let vs passe to the nexte Christ said â–ª The bread which I will geue is my flesh the which I will geue for tâ—…e life of the world Now are we come from the power of Chist to the will of Christ. We all were agreed that he was able to make the substance of his body present vnder diuerse formes of bread and wine Nowe these wordes affirme that he will geue a kind of bread the substance whereoâ—… is his own flesh euen that flesh the which he will geue for the life of the world And if we goe to his last supper we see bread taken and after blessing and thankes geuen he said This is my body which is geuen for you And he gaue his twelue disciples twelue fragmeÌ„tes or peeces bidding euery one of them take and eate in which deede he sheweth him self to make the substance of his body present vnder the formes of bread in diuerse places at one tyme allthough not after the manner of locall situation because his body hath not in the Sacrament actually that naturall dimention and occupying of place which it hath otherwise But as he hath ordeined it to be so is it vnder twelue diuerse formes of bread Here I am sure many will stand with me and say they beleue not so to whom I answere yâ— by so saying they haue condemned them selues to be of those of whom Christ said there are some of yow who beleue not For yf Christ said by yâ— which was bread before his blessing which still seemed bread yf Christ said thereof this is my bodie gaue it vnder twelue peeces or formes seing they confesse him to be able to make his body present vnder diuerse formes and to haue promised to geue his flesh and to haue said this is my body and to haue geuen it to twelue how can they deny that his body was present at that supper vnder twelue diuerse formes of bread being whole and all vnder eche forme The confessing of that which Christ said is a thing that apperteineth vnto faith because the speaker is God to whom all faith beloÌ„geth To beleue this that God saith must nedes be a vertue and to discredite it is a great vice You will perhap allege that fleshe profiteth nothing the wordes of Christ are spirit and life â–ª that is true therefore I beleue that when he said take eate this is my body he gaue his body not without life spirit but yet as really as euer by saying Let the light be made he made yâ— light for his wordes be not dead flesh which profiteth nothing but quicken and geue lyfe how and when so euer it pleaseth hym muche better then the spirit and soule of man is able to quicken make liuely the body wherein it is These two sayinges this is my body and my wordes are spirit and life stande so well together that I beleue the one for the others sake Christes words neuer lacke spirit and life and power to quicken other thinges euen as his flesh neuer lacked al kynd of spirit in it selfe for when the soule was out of
not proue that Christ hath a bodie But Christ is so made meate vnto vs that the reall truth of his body is proued thereby Thereâ—…ore it is taught that his body is made meate to our bodies in a corporall truth of his naturall substance This only is the discourse of S. Nyssenus This meate sauoreth to euery maÌ„ who receaueth it as Manna did Therefore it is meant that it is receaued to fulfill the figure of Manna which can not be throughly fulfilled without the self meate which came from heauen being receaued into our mouthes and bodies geue thence that spirituall tast sauour for Manna gaue his swete taste in the mouthes of the Israelits This kind of bread which is able to be turned to all things and yet not able to be wasted is no materiall bread but the food which was born of the virgin He that prepared this table was Christ who neuer prepared for vs any table so literally as at his last supper Yet al this to M. Iuel is not one word concerning the dwelling of Christ naturally in vs or concerning his reall presence in the Sacrament Nay here is not one word touching the Sacrament at all besyde that where he nameth herbs and milke For those words M. Iuel thought mete meate for his diuinitie and therefore spied them out and vttered the same to destroy all the discourse of Gregorie Nyssen whereas they signifie the effect of grace proceding from the reall â—…esh of Christ. Tell me good Reader of thy conscience if thou sawest a mad man running with a naked sword in the streat which were full of children slaying and killing all that euer he could come by tel me I say wold you not crye out to all men to beware of him Wold you not run to saue yâ— poore babes wold you not if nede were rather lame the mad man â–ª theÌ„ he should so destroy a number of persons God is my iudge I haue no quarell to the person of M. Iuel But for as much as I see him run mad and to kill innumerable soules of poore men with greef of hart I crye out against him and say to you all beware the mad man who is so much the more 〈◊〉 mad because it appeareth not outwardly But what shal we 〈◊〉 If whâ—… he came to reade Gregorie 〈◊〉 he saw neuer a word of that which I haue now declared and which euery man may see if he will open the booke If he I say saw not one word thereof doe you not perceaue that his eyes are possâ—…ed with seme horrible spirit of blindnes Is not all reason and vnderstanding takeÌ„ from him But if he saw all that which I haue told and therein found so many words spoken of the Sacrament and those so effectuall against his errour what shall we then think or say Is it possible that so great a malice may be in any man as to delight in deceauing willingly poore and ignorant men and to lead them al to infidelitie If such malice may be in man whome shall we trust and in what danger are the simple and 〈◊〉 people Whether it be blindnesse or malice in him take this rule to thy comfort against all 〈◊〉 that euer shall chaunce Trust no one man aliue Trust no one generation of men the beginning of whose doctrine thou hast knowen or heard of Trust only the whole bodie of Christ the whole Catholike Church the whole cumpaine of the faithfull the whole succession of Bisshops of Priests ioyned also with the faithfull forefathers That which hath once prâ—…led through all the knowen Church that beleue in Christes name For to dispute against it S. Augustine saith it is the point of a most proude 〈◊〉 But the whole Churche can not faile It is a citie built by God vppon a hill which can not be hid It is the piller of truth as S. Paule sayth To that vniuersall practise and belefe if thou committe thy soule and doe as it commaundeth it shal be saued in that 〈◊〉 body of Christ whereof only he is the Sauiour Leaue Iuel Cranmer Ridley Latymer leaue all that tarie not in the tried faith and stick only to that interpretation of Gods word which the Caâ—… receaued and deliuered euen from the Apostles tyme to this day Iuel The purpose of Gregorie Nyssen was only to speake of Christes birth San. His purpose was to speake of the miracles done in the wildernes vnder Moyses of yâ— which MaÌ„na being one of yâ— chefe it did both signify the birth of Christ by the falling of it from heauen vpon the earth the Sacrament of the altar whiles it was afterward taken into the bodies of the Israelits as we eate really the flesh of Christe which he toke of the virgin Iu. In like manner of speache S. Hierom saith the wheat wherof the heauenly bread is made is that of which our Lord said my flesh is meate in dede San. I marâ—…le what you meane to say the manner of speache is like whereas by your assertioÌ„ Gregorie Nyssen speaketh only of Christes birth But S. Hierom speaketh not thereof but of Christes body and blood as it is receaued in the Sacrament Thus you are againste your self For in deede as S. Hierome speaketh of that wheat and of that wine which is Christ himself not only being borne of the virgin but also eaten at his supper euen so doth Gregorie Nyssen speake as wel of the supper as of the birth of Christ. Iu. And to this purpose saith Amphilochius onlesse Christ had bene borne carnally thou haddest not bene borne spiritually San. To what purpose did he say it For I see not howe your wordes hange together but only that you patche vp a number of sentâ—…nces as sone as one is done you bring in an other with a therefore or in like manner or to this purpose or in this sense and he saith so foorth But if they were particularly 〈◊〉 â–ª it is but a heape of words without order dependaÌ„ce or any good reason To what purpose I praie you 〈◊〉 〈◊〉 〈◊〉 Christ had bene borne carnally thou haddest not bene borne spiritually I see noâ—…e other purpose therein but that Christes birth is necessarie to our saluation and thâ—…t because if the birth had not gone before we could not haue eaten that bodie in the Sacrament whiche had not bene at all borne Iu. As Nyssen saith Christ is made our bread so he saith he becoÌ„meth strong meate vnto the perfite herbs vnto the weake c. San. Here you presuppose that Gregorie Nyssen saith Christ is made our bread and nothing els But I haue shewed you that he saith howe can a thing bodilesse be made mâ—…ate vnto the body As for the wordes whiche you name I finde them not in Gregorie Nyssen so vttered as you report them He saith Christ is bread but D. Harding forced not
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
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
holy porche or entry as it were compassed round about with golden garments But what reherse I things to come Dum in hac vita sumus vt nobis terra caelum sit facit hoc mysterium Whiles we are in this life this mysterie causeth that the earth is heauen to vs. By the iudgement of Chrysostom the fame body of Christ which is our saluation and life is set besore vs vpon the verie table to th' intent whiles we liue the earth should be heauen to vs and when we departed heuce carying that body with vs we should be safe conueied vnto heauen it self When he saith the earth is heauen to vs through this mysterie he meaneth nolesse to be set vpon the table it self or altar then is at the right hand of God the Father And this is the supper of our Lord which the Catholiks beleue and not an emptie dish of faith which although it be much worth when truthe is absent yet as in heauen where clere vision is no faith abydeth euen so when earth is through this mysterie made heauen to vs we receaue and eate the body of Christ not only by faith from heauen but also in truthe from the verie altar and table For as there is a truthe lesse of our bodies then of our soules and as the soules of the faithfull neuer lacked God whom they might feede on by faith spirit so Christ therefore toke flesh that our bodies also might haue a banket made to them and so the whole man might be noâ—…rished to life euerlasting Oportuit enim certe sayth Cyrillus vt non solum anima per spiritum sanctum in beatam vitam alcenderet verum etiam vt rude atque terrestre hoc corpus cognato sibi gustu tactu cibo ad immortalitatem reduceretur For it behoued truly that not only yâ— soule should ascend by the holy Ghost into the blessed life but also that this rude and earthly body should be brought to immortality by tasting touching eating the meate which were of alliance or kynred with it that is to say of the same nature and substance whereof our bodies are Thus in the Câ—…tholik banket of Christes supper not only the soule but euen the body eateth tasteth and toucheth such meat as is of the same blood and kynred with it That is to say our flesh eateth Christes flesh our body his body It was flesh that made vs all borne in originall synne it is flesh that maketh vs all regeâ—…erate in Christ. Our soule was spâ—…tted by the entrance into that flesh which was spotted Thereiore our soule is made cleane by the wasshing of that our flesh which was borâ—… in syn The flesh sayth Tâ—…rtullian is washed that the soule maie be cleansed The flesh is oynted that the soule maie be consecrated The â—…esh is sigued that the soule maie be defenced The flesh is shadowed with imposition of hand that the soule also may be defenced The flesh is fed with the body and blood of Christ that the soule may also be made sat of God Non possunt ergo separari in mercede quas opera coniung it They cannot therefore be parted in reward whom work ioyâ—…eth Hitherto hath Tertullian commended to vs the great priuileges which God geueth to our flesh The greatest of all which is the eating and drinking of the body and blood of Christ. As therefore we Catholiks beleue most vndoutedly not only that our soules be 〈◊〉 and redemed of Christ but euen that our flesh is the creature of God made with his own hands redemed by Christ and shall 〈◊〉 again at the later daie really and liue for euer with the soule of the iuste man euen so we beleue and professe that not only our soules but euen yâ— same flesh receaueth â—…to it the benefits of Chriâ—…s paâ—…on the Sacraments which he left to vs eating draiâ—…ing really vnder the formes of bread and wine the true substance of Christes body and blood This is the last supper of Christ which we Catholiks beleue and prosesse ¶ whâ—…t the supper of Christ is according to the doctrine of the Protestants and Sacramentaries with a confutation thereof NOw let vs consyder on the other syde what kinde of banket our new brethern teache They saye Christ geueth to the body bread and wyne but to the soule he geâ—…eth hym selfe by faith spirit and vnderstanding This opinion shall by Gods grace be straight waies proued faulâ—…ye and erroneous In dede before that Christ was made man such a banket as they speake of had bene much worth and was kept of Melchisedech and Abraham of the children of Israell eating Manna of the priests eating the bread and cakes which was offered according to the lawe For then with an earthly banket of bread of flesh and of wyne the ioyning of a spirituall eating by fayth and vnderstanding was the highest banket that could be made For as the spirit and fayth was vertuously occupied in lifting vp it self to God So was the body occupied in making a figure and signe of the true banket of Christ which was to come But when Christ had taken flesh of the virgyn Marye tunc 〈◊〉 Christum facta est then the truth was made by Christ. Truth perfoormed outwardly in fulfilling the corporall figures doth adde much vnto fayth and spirit In the fayth of good men and in the spirit of God Christ was euer man but not euer man in truth of nature Whilâ—…s Christ was only a spirit and only God so long the feast or banket which was geuen for hym had no better thing in it then the fayth and spirit of the eaters and drinckers for that was the highest gyft thâ—…t God as yet had geuen to man But all those eatings and drinkings which were in nature and in the law of Moyses though they had corporall meate with faith and spirit are so farre behind the supper of Christ after his manhod really assâ—…pted as the fayth of Christes incarnation is behind the incarnation it felfâ—… Mark the point good reader and thou shalt not be deceaued by false doctrine As Christ by his incarnation did geue a reall truth to the fayth of the old fathers and not a new spirite so in his last supper he geueth the same spirituall gyft to vs that he gaue to Abel Noe Abraham Moyses Dauid Daniell and such others but he geueth vs an other kind of truth then euer he gaue them The truthe made by Christ is the true flesh and blood which he tooke of his mother and the geuing of that truth to be eaten is the geâ—…ing of that flesh and blood vnder the formes of bread and wyne Therefore they that now say Christ geueth bread and wyne with spirituall gyfts wherein our soule eateth and drinketh Christes flesh and blood they graunt a good thing one way but an other way they take away the greatest goodnes that euer was geuen to man Their
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
〈◊〉 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
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
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
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