in his second Apologie writeth thus And this meate is called with vs that is Thankesgiuing c. whereof none other may be partaker but he which both beleeueth those things to be true which we say also hath bene purified with the washing which is giuen for the remission of sinnes and regeneration and also so liueth as CHRIST hath appointed For wee take not these things to be common and wonted bread and accustomed drinke but euen as the word of God IESVS CHRIST our Sauiour was made man and had both flesh and blood for our saluation Euen so in like maner wee haue bene taught that the meate which is hallowed by the prayers of the word that we receiued of him and by which our blood and flesh by a change made are nourished is both the flesh blood of the same CHRIST which was made man For the Apostles in their Commentaries which be called the Gospels haue left in writing that CHRIST did so command them and that he said when he had taken bread and giuen thankes Doe this in remembrance of me This is my body And that when he had taken the cup and giuen thankes hee said This is my Blood Partly the other words of this testimoniall doe affirme the trueth of his body and chiefly because by a similitude taken of the two natures in CHRIST he declareth that there be also two natures in the Sacrament namely of the outward signe and of the flesh Blood of IESVS CHRIST Alike vnto this is spoken in Irenaeus in his 4. booke For how say they againe that the flesh commeth into corruption doth not receiue life which is nourished of the body and Blood of the Lord Therefore let them either change their opinion or else abstaine to offer the things which are aforesaid but our opinion is agreeing to the Sacrament of thankesgiuing and this Sacrament againe confirmeth our opinion For wee offer those things that be his preaching agreeably the partaking and trueth of Flesh and Spirit For euen as the bread which is of the earth receiuing the calling vpon God is now no more common bread but a Sacrament of thanksgiuing made of two things earthly and Heauenly so also our bodies receiuing the Sacrament of thankesgiuing be not now corruptible because they haue the hope of resurrection The same man in his fift booke and because wee be his members and are nourished by the creature he giueth vs the creature making his Sonne to arise and raining as he listeth the same Cup which is a creature he confirmed to be his Body by which he increaseth our bodies When therefore both the Cup mixed and the bread made receiueth the word of God it is made the Sacrament of the blood and body of CHRIST whereof both the substance of our flesh is increased consisteth how then doeth he denie that the flesh is able to receiue the gift of God which is life Euerlasting seeing it is nourished with the blood and bodie of CHRIST These words of Irenaeus albeit not very dark yet wil they be more plaine if we adde certaine things to them out of S. Augustine August tit de consecrat dist 2. He in his booke of the Sentences of Prosperus and is found De consecratione distinct 2. writeth thus This is it that we say and that by al meanes we labour to proue that the Sacrifice of the Church is made two maner awayes that it consisteth of two things Of the visible forme of Sacraments and the inuisible flesh and blood of our Lord IESVS CHRIST of the Sacrament and of the substance of the Sacrament that is the body of CHRIST As the person of CHRIST consisteth of God and man since CHRIST himselfe is very God and very man because euery thing conteineth in it selfe the nature and trueth of those things whereof it is made But the sacrifice of the Church is made of two things of the Sacrament and of the substance of the Sacrament that is the body of CHRIST There is therefore the Sacrament and the substance of the Sacrament the bodie of CHRIST S. Augustine repeateth that comparison between the person of CHRIST and the Sacrament of thankesgiuing and therein hee saith plainely that the trueth and nature of the bodie is conteined The same man De consecrat distinct 2. Idem ibidem Whether is this mysticall Sacrament of the Cup made in figure or in trueth The trueth saith My flesh is verily meat and my blood is verily drinke Else how can it bee a great matter The bread that I shall giue is my flesh for the life of the world vnlesse it bee very flesh But because it is not godly that CHRIST should be deuoured with teeth the Lords will was to haue this bread and wine in mysterie to be by his power made his flesh and blood in veritie by the consecration of the holy Ghost and to be daily offered mysticallie for the life of the world That like as his true flesh is created of the Virgin by the holy Ghost without the companie of man so by this same Spirit the same bodie mystically is consecrated of the substance of bread and wine The body of CHRIST is both trueth and figure Trueth in that the bodie and blood of CHRIST by the power of the holy Ghost is made by the strength thereof of the substance of bread and wine And the figure is that which outwardly is perceiued The same man in the same title Idem ibidem They that eate and drinke CHRIST eate and drinke life To eate him is to be refreshed to drinke him is to liue That which is visiblie taken in the Sacrament is eaten and drunke spiritually in very trueth Idem ibidem The same man in his booke of the Sentences of Prosperus in the same title saith But we in the forme of bread and wine which we see do honor inuisible things namely flesh and blood Neither doe we alike take these two formes as we did take them before the consecration seeing that we faithfully confesse that before the consecration they be bread and wine which nature hath framed but after the consecration they be the flesh blood of CHRIST which the blessing hath hallowed He againe vpon the 54. Psalme Vntill the world come to an end the Lord is aboue yet for all that the Lords trueth is also here with vs For it is fit that the body in the which he rose againe should be in one place but his trueth is spred euery where He also in his Epistle to Irenaeus CHRIST is bread of the which hee who so eateth liueth for euer whereof hee himselfe saith thus And the bread which I will giue is my flesh for the life of the world And he expoundeth it how it is bread not onely according to the word whereby all things liue but according to the flesh that hee tooke for the life of the world For mans flesh which was dead through sinne being knit
the substance of bread and wine the same body is mysticallie consecrated The body of Christ is both trueth and a figure Trueth while the body and blood of Christ by the power of the holy Ghost in power of the same is made of the substance of bread and wine but the figure is that which is outwardly seene Here also Augustin doeth put a difference betweene the very flesh taken of the Virgin and the trueth of the flesh that is made of the substance of bread and wine for this saith he is daily created his very flesh and offered in mysterie which thing is not lawfull to be spoken of the very proper body of Christ The same author in the same booke Vntill the end of the world the Lord is aboue but yet the trueth of the Lord is for all that here with vs. For it is fit that the body wherein hee rose againe should bee in one place but the trueth thereof is spread euery where Doeth he not plainely teach that the body wherein hee rose againe is one which necessarily must be contained in one place and that the trueth of his body is another which is so farre spred abroad as the sacrament is rightly ministred Here is moreouer to be noted that the trueth of the Lords body is spoken two wayes and ought two maner wayes to bee vnderstood for one maner of trueth of his body is required in mysterie another simply and without mysterie Those words also of Augustin in the same place Idem ibidem De consecrat dist 2. Vtrum sub figura c. doe make for this purpose That because we do now take the similitude of his death in our Baptisme so also wee may take the similitude of his flesh and blood so that the trueth should not be wanting in the sacrament and yet be no laughing stocke to the Infidels for drinking the blood of a man slaine He affirmeth the likenesse of flesh and blood to be coupled with the trueth in the sacrament yet so as if one would vnderstand it properly to be the blood of a man slaine wee drinke it not for so might the infidels laugh vs to scorne He againe in the same title Hoc est quod c. Idem ibidem Euen as therefore the heauenly bread which is the flesh of Christ after his sort is called the body of Christ wheras indeed it is the sacrament of Christs body namely of that which was to be seene handled mortall set vpon the Crosse and the sacrifice of the flesh which is made by the hands of the Priest is called the passion of Christs death and crucifying not in very deed but by the signification of the mysterie so the sacrament of faith which is meant Baptisme is faith Againe he teacheth plainely that the body of Christ which is to be seene and felt is one thing and that another which after his sort is called the body of Christ whereas indeed it is a sacrament of that body of his which is to be seen and felt Glossa ibidem Whereupon the Glosse vpon the same place hath thus The heauenly bread that is to say the heauenly sacrament which doth truely represent the flesh of Christ is called the body of Christ but vnproperly and therefore it is called after a peculiar maner not in the trueth of the matter but by the signification of the mysterie And a little before Idem ibidem the same Glosse saith in the same place The heauenly sacrament which is vpon the Altar is vnproperly called the body of Christ euen as Baptisme is vnproperly called faith August ad Dard. To this agree those wordes that the same Augustin writeth to Dardanus in this wise Keepe faithfully the Christian profession That hee rose againe from the dead He ascended into heauen Sitteth on the Right-hand of the Father Neither shall he come from any other place then from thence to iudge the quicke and the dead And so shal he come the voice of the Angel being witnesse as hee was seene to goe into heauen namely in the same forme and substance of flesh vnto the which flesh hee hath assuredly giuen immortalitie and not taken away the nature After this forme he is not to be thought that he is euery where spred abroad For we must take heed that wee affirme not so the diuinitie of his manhood that wee take away the trueth of his body Idem ibidem Afterward in the end of the same Epistle Doubt not that Christ our Lord the onely begotten Sonne of God equall to the Father euen that Sonne of man which is lesse then the Father is both altogether present euery where as God and also in some certaine place of heauen for the measure of his true body The trueth of Christs body which in another place he said is euery where spred abroad when hee speaketh of the sacrament of his body here where he entreateth of his true body indeed properly vnderstood he denieth that according to that maner of body it is euery where spred abroad but that so the trueth of his body is cleane taken away Augustin is not contrary to himselfe but sheweth plainely ynough that the body and the trueth of the body is to be taken two waies Peraduenture I seeme to haue rehearsed ouer many places out of Austin but yet this one place doe I thinke not to bee ouerpassed which he hath left in writing vpon the Gospel of Iohn tract 50. The poore haue ye alwayes with you Idem in Ioan. tract 50. but me shall you not haue alwayes Let good men receiue this also and not bee troubled for hee spake of the presence of his body For according to his Maiestie according to his prouidence according to his vnspeakeable and inuisible grace that is fulfilled which was said by him Beholde I am with you euery day euen to the ende of the world But according to the flesh which the Word tooke vpon him according to that that he was borne of the Virgin according to that that hee was taken of the Iewes that he was nailed to a tree that hee was taken downe from the Crosse that he was wrapped in linen clothes that he was layed in the graue that hee appeared in his resurrection ye shall not alvvayes haue him with you Why Because according to the presence of his body hee was conuersant vvith his disciples fourtie dayes and they being in company vvith him by seeing him and not follovving him he ascended into heauen and is not here for he is there he sitteth on the Right-hand of the Father and here hee is also for the presence of his Maiestie did not depart After another sort according to the presence of his Maiestie we haue Christ alwayes According to the presence of his flesh it vvas rightly said to the disciples but mee shall you not haue alwayes for the Church had him a few dayes according to the presence of his flesh and now keepeth him
here which proper nature of the flesh also he hath dilated plentifully by a Periphrasis to exclude altogether such a manner of presence to establish his presence in the sacraments by grace power Augustin teacheth vs by the Lords words that his true and proper body is ascended into heauen euen whole but the grace of that body we receiue by the sacraments which is neither consumed by biting nor perished by eating Idem in Psal 65. To this agreeth that the same Author writeth vpon the 65. Psal The murtherers dranke the same blood by grace Idem in Ioan. tract 26. which they shed through madnes The same man vpon the Gospel of Iohn tract 26. Giue eare to the Apostle I would not saith he haue you ignorant bretheren that our Fathers were all vnder a cloud and all did eate one maner spirituall food Spirituall truely all one but corporall another for they did eate Manna we another thing but the same spirituall meat that wee doe And they all dranke the same spiritual drinke yet they one thing we another in outward appearance which notwithstanding did signifie all one in spiritual power He calleth the sacrament spirituall food for the spirituall power ioyned therewith which power also was in the sacraments of the old testament albeit our outward signes and theirs were diuerse The spiritual power was all one in both That of a body to bee borne at his time This of a body alreadie borne suffered and raysed againe So Manna was to them the bodie of Christ as the sacrament of thankes-giuing is now to vs. For this spirituall power Augustin also called it as we said before a spirituall inuisible and intelligible body wherby is signified the visible body of the Lord and able to be felt Hereunto also belongeth that saying of the same Author The body of Christ is both trueth and a figure Trueth while the body blood of Christ by the power of the holy Ghost in power of the same is made of the substance of bread wine but a figure is that which is outwardly seene The meaning of these words be that the substance of bread wine be made the body of Christ for the power of his body giuen to them by the holy Ghost The same man in Psalme 77. Idem in Psal 77. Their meate and drinke therefore in mysterie was all one with ours yet in signification not in outward appearance for the selfe same Christ was figured to them in the rocke but to vs he was made manifest in flesh But hee saith That God was not well pleased with them all In that he saith not with all there were some then there in whom God was pleased And albeit the sacraments were common to all yet his grace which is the power of the sacraments was not common to all This place of Augustin if it bee well weighed doth much helpe to vnderstand how Christ is present in the sacraments For he ioyneth together these two Signification and Grace which hee affirmeth to be the strength of the sacrament To these agree those things which Ambrose writeth lib. 6. de Sacramentis Afterward Ambros de Sacra lib. 6. when the Disciples of Christ could not away with his talke but hearing that hee would giue them his flesh to eate and his blood to drinke went their way yet Peter alone said Thou hast the words of eternall life whither shall I goe from thee Least therfore any moe should so say as though there should be a kind of loathsomenes of blood but that the grace of redemption might remaine thou therefore takest the sacrament in a similitude but thou doest obtaine the grace and vertue of his true nature Ambrose doth plainely teach how it is true flesh For hee hath noted both The figure where hee saith thou takest it in a similitude and the inward strength because vndoubtedly it giueth the grace and vertue of the true nature Which place being diligentlie marked the residue which be found of his may easilie be expounded The same man in his booke De ijs qui initiantur mysterijs Idem de ijs qui initiantur mysterijs Christ is in that sacrament because it is the bodie of Christ Therefore it is not a corporall but a spirituall food whereupon the Apostle speaketh of the figure of it that our fathers haue eaten spirituall meate haue drunke spirituall drinke For the body of God is a spirituall body The body of Christ is the body of a diuine spirit By these words of Ambrose we be admonished what manner of body this is and why it is so called because it hath the spirituall vertue of the true bodie For these termes Not a corporall but a spirituall food and The body of the heauenly spirit bee most aptly applied to the grace and vertue of his true bodie Which thing also Eusebius Emissenus confirmeth de consecrat Dist 2. Eusebius Emissenus Seeing hee meant to take from our eyes the body taken of the virgin and would place it aboue the starres it was necessary that in the day of his supper the sacrament of his body blood should be consecrated vnto vs to the end that that might bee worshipped continually in mysterie which was once offered for a ransome for vs that seeing a daylie and vnceasing redemption did runne for the saluation of all men it might be a continuall oblation of redemption and that continuall sacrifice might liue in memorie and might euer be present in grace a true perfect and only sacrifice to be esteemed in faith not to be iudged by forme nor outward sight but by the inward affection It is manifest by the wordes of Emissenus that the body that was taken of the Virgin was taken from vs and was placed aboue the starres and therefore that the sacrament of the same was necessarily ordayned that that true perfect and onely sacrifice which vvas once offered vpon the Crosse might liue continually in memory and might alvvay be present in grace that vve should not cease to remember continually the benefit of our perpetuall redemption neither haue any cause vvhy vve should require the presence of his flesh seeing vve feele the presence of the same by grace to be of no lesse efficacie vvhich is to bee esteemed by faith not to be iudged in forme or outward appearance but n the inward affection Idem ibidem And that which he writeth immediatly after in the same place For the inuisible priest doth turne with his word by a secret povver the visible creatures into the substance of his body blood saying thus Take ye eate ye this is my body c. And least we should imagine it a more grosse substance or that called againe which he said before was taken avvay he alledgeth foorthvvith the example of Regeneration saying Hovv great benefit therefore the force of the heauenly blessing doth worke and hovv it ought not to be a nevv and vnpossible matter to thee
haue lost by these our contentions Iesus Christ I say whose Victory Triumph Honour Praise and Glory be for euer and euer Amen ¶ A way of Reconciliation touching the trueth nature and substance of the Body or of the Flesh and Blood of CHRIST in the Sacrament WHat good man doeth not sorrow or what man zealous in Religion doeth not often bewaile the pitifull and vnluckie contention about the LORDS SVPPER which hath now many yeres troubled the Churches of CHRIST which haue imbraced the pure doctrine whereby not onely brotherly Loue is broken but also cities and whole countreys be thereby brought in danger For whereas after the expelling the darkenesse of Ignorance and the happy restoring to the Church the gift of tongues a certaine new Light was restored to the world and the Gospel had begun to take so great roote that thereby hope of very great fruit was offered to ensue By and by this sharpe and vehement contention bursting in among the chiefe champions of the Word hath miserably troubled these very good beginnings For looke what weapons they had valiantly vsed in setting foorth the trueth in ouerthrowing the enemies of the Gospel the very same after this strife was risen did they bend one against another So that the happie course of the Gospel that began to flourish is not only hindered but also by factions discords the matter is come to that passe that vnlesse the mighty Right-hand of the Lord do resist the trueth doeth seeme to appaule and decay againe yea and to returne to the former confusion For if we will iudge the matter truely no force hath so much withstand the inlarging of the Gospel no not the deceits and inchantments of the idole of Rome not the crueltie of Princes against the flocke of CHRIST not the troublesome motions of breeders of Sects as this onely rash contention hath done hurt which bringeth to the minds of godly men sorrow to the enemies cause to reioyce and to the weake and vnlearned offence and falling And surely there is no doubt but that our owne wickednesse hath bene the originall of this so great an euil as it hath bene of many other For wee not regarding or rather contemning the light offered vs are iustly thought vnworthy of so great a benefit Which thing also is the cause that albeit many learned good men vnderstand what profit it should be for the Christian common wealth speedily to pacifie this quarrell and to ende the contentions few notwithstanding doe earnestly traueile about this matter And if any haue attempted it it seemeth to fall out as vnluckily taken in hand to the contrary part For my part when I saw no end could be made of strife nor any hope in any one of better sequele I thought best to commit the matter to GOD by prayer and with silence to looke for helpe in season at his hands Yet in this meane space I thought it my part not to neglect a matter of so great waight but after examination had of the chiefe points of this controuersie to bolt out what was trueth and what not and then to determine vpon a sure grounded opinion both by authoritie of holy Scripture and by the vndoubted testimonies of the Fathers aswell to satisfie my selfe as to yeeld a reason thereof to any that should perhaps demand it of mee that the minde should not wauer continually to fro tossed as it were with the contrary violence of winds While I take this worke in hand diligently tread the steps of the old Interpreters me thinketh I perceiue vnlesse my opinion deceiue me that this controuersie is not so intangled nor darke as most men suppose and that these sharp cōtentions haue come rather by mens fault then by the nature of the matter and that the way of Reconciliation shall not bee so hard with men desirous rather of the trueth then of quarrelling Wherefore albeit I took in hand this worke whatsoeuer it be priuately to my selfe yet because among my friends certaine good men and well giuen were so desirous I did not greatly passe to haue it come to the eares eyes of other that if there be herein any profit it may also do them good The cause I haue thought good so to diuide that briefly it may bee brought to three especial points First wil I shew the trueth of the body of CHRIST in the Sacrament to be giuen to the faithful and that these termes Nature and Substance are not to be shunned but that they of old time disputing of the Sacrament vsed them Then will I declare the difference betweene the Lords proper body and that which is in the Sacrament and that the olde Fathers were of that opinion And lastly I will set foorth at large what maner of Body that is which is receiued in the mysterie why it is called by that name after the opinion of the selfe same Fathers Which things once expounded a man may easily iudge of the whole controuersie First it is manifest ynough by the declaration of the Euangelists Matthew Matth. 26. c. Matth. 14. c. Luke 22. c. Marke and Luke that our Lord IESVS CHRIST when he should depart out of this world and leauing the earth should goe vp to the Father did ordeine the Sacrament of his Body and Blood in the presence of his disciples at Supper and so when he had taken the bread he blessed brake it and gaue it to them saying This is my body After the like maner the Cup also saying This Cup is the new Testament in my Blood 1. Corinth 11. Doe this in remembrance of me Paul also writeth to the same effect to the Corinthians in his first Epistle the 11. chapter rehearsing in a maner the very same words Et cap. 10. in the tenth chapter The Cup saith he of blessing which we blesse is it not the partaking of the Blood of Christ The bread which we breake is it not the partaking of the Body of Christ By these words of the Euangelists and the Apostle they of old time were of that opinion that CHRIST our Lord which is Trueth it selfe spake these things truly and did in deed performe those things that he spake so that no place of doubt might any more be left concerning the trueth of the matter Moreouer those words which in the sixt chapter of Iohn Iohn 6. c. the Lord spake My flesh is meat indeed and my blood is drinke indeed c. The bread which I will giue you is my flesh And vnlesse you eate the flesh of the Sonne of man and drinke his Blood c. The Fathers with great accord as well Grecians as Latines doe apply to the Sacrament of Thankesgiuing And that they haue interpreted those places so both in Iohn and the rest of the Euangelists and Paul to the Corinthians the testimonies that follow taken out of the authors themselues Iustin Martir Apol. 2. shal happily proue First Iustin Martyr
to them an horrible and hainous thing to feed vpon mans flesh thinking hee had spoken this after that sort as though they should haue bene taught to haue eaten his flesh sod or rosted and cut in pieces whereas the flesh of his person if it should bee deuided into morsels could not haue bene sufficient for all mankinde which being once spent Religion should seeme to perish vvhich should not haue aftervvard a sacrifice remaining any longer But in such like thoughts flesh and blood profiteth nothing because as the Master himselfe hath expounded These words be Spirit and life neither doth the carnall sense pearse the vnderstanding of so great a depth vnlesse Faith be added too The Bread is food the Blood is life the Flesh substance the Body the Church A body because of the agreeing of members in one Bread for the conformitie of nourishment Blood for the effect of life giuen Flesh for the propertie of the humanitie taken Also hee sayth This common bread beeing changed into flesh and blood doeth procure life and encrease to the bodies and therefore by the accustomed effect of things the weakenesse of our faith is aided and taught by a sensible argument that the effect of eternall life is in the visible Sacraments and that we be knit to Christ not so much by corporall as by spirituall passage Also this bread which hee reached to his disciples beeing changed not in forme but in nature by the omnipotencie of the Word is made flesh and euen as in the person of Christ the humanitie was seene and the diuinitie hid so into the visible Sacrament vnspeakeably doeth the diuine substance powre it selfe Also the Master truely of this Institution sayd that Vnlesse wee should eate and drinke his blood we should not haue life in vs instructing vs by a spirituall lesson and opening our vnderstanding to so hidden a matter that wee should knowe that our eating is an abiding in him and our drinke as it were a certaine incorporation by submitting our seruice and ioyning our willes and vniting our affections Also hee sayth Among the guests of the Lords table the natural man is not admitted whatsoeuer flesh and blood doeth appoint is shut out from this company it sauoureth nothing it profiteth nothing whatsoeuer the finenes of the sence of man doth goe about Cyprian hath these and many other places to the same purpose The very words of Cyprian doe sufficiently declare that which belongeth to our purpose How the Letter is not to bee followed in these things which be spoken of this mysterie how the vnderstanding of the Flesh is vtterly to be shunned and all things to be referred to a spiritual sense That there is the presence of the diuine power in this Bread the effect of euerlasting life and that the diuine substance is powred thereinto that the words are spirit and life that a spirituall lesson is giuen that this Body this Blood and Flesh this substance of body ought not to be taken after a common sort nor as mans reason doth appoint but to be named thought of beleeued for certaine excellent effects powers and properties ioyned thereto which be euen within the body and blood of Christ by nature namely that it doeth both feede and reuiue our soules and prepareth our bodies to resurrection and immortalitie Cyrill in Ioan. lib. 4. cap. 14. The same opinion hath also Cyrillus who though he affirme in many places the trueth and nature of the body of Christ to be in the Sacrament yet hee is in opinion that it is a spiritual and diuine matter and not to be vnderstood after the manner of men For first he declareth that the same maner of eating is set foorth in the words of the Lords Supper which the Lord himselfe signified when he said Vnlesse you eat the flesh of the Sonne of man c. For so he writeth in his 4. booke vpon the 14. Chap. of Iohn Where after he had spoken somewhat of them that did say How can this man giue his flesh to be eaten hee addeth these words Therefore they ought first to haue set the rootes of faith in their minde and then to seeke for those things that are to be sought for of man but they before they would beleeue did seeke importunately For this cause therefore the Lord did not open how it might be but exhorteth to seeke it by faith So to his disciples that beleeued he gaue the pieces of bread saying Take ye and eate ye this is my body The cup also in like maner he caried about saying Drinke yee all of this This is the cup of my blood which shall be shed for many for the remission of sins Thou seest manifestly that by no meanes he would declare the maner of the mysterie to them that sought it without faith but to them that did beleeue and did not seeke it he plainely declared it Likewise in cap. 21. Idem in cap. 21 vpon these words This is a hardsaying thus he saith And such as want sharpenesse of wit are wont to abhorre knowledge which should be sought with great study and much labour but yet the spirituall man accustomed to the Lords doctrine as to great dainties doth continually sing How sweet be thy words vnto my throat yea aboue hony to my mouth But the naturall Iew doeth thinke this spirituall mysterie full of foolishnesse and where by the Lords words he is stirred to an higher vnderstanding of things yet he falleth still to his accustomed madnesse Likewise in his cap. 22. expounding these words Doeth this offend you Idem in cap. 22 c. hee writeth on this sort For ignorance many which followed Christ not vnderstanding his words were troubled for when they heard him say Verely verely I say vnto you vnlesse ye eate the flesh of the Sonne of man and drinke his blood you shall not haue life in you they thought Christ had called them to the cruel maners of beasts and stirred them to eate the rawe flesh of a man and to drinke blood which be euen horrible to heare For they had not yet knowen the maner of this mysterie and the godly ministration thereof Also in the 24. chapter Idem cap. 24. The words therefore that I haue spoken to you bee spirit that is spirituall and of the spirit and life that is to say they be of the liuely and naturall life Idem ad Calosyrium The same mans words are rehearsed to Calosyrius which follow For least we should abhorre flesh and blood set vpon the holy Altars God fauouring our frailty powred into the things offered the power of life turning them into the trueth of his owne flesh that a body of life as it were a certaine seed that giueth life might be found in vs. By these and many other places in Cyrillus we be lift vp from the letter to the spirite from the sence of the naturall man to a more hie vnderstanding of a spirituall mysterie It must not
other Fathers but those things that follow be not so It is verely his body saith he that is knit with the diuinitie that body taken of the holy Virgin This before him no man had said If his meaning be of the proper body the authoritie of the Fathers that were before him cryeth out against him which plainely affirme that body to be taken from the earth caried aboue the starres and not to be here who also with manifest difference doe separate that body from the sacrament of the bodie vnlesse peraduenture we may so interprete it as that saying of Augustine The same body and not the same body the same by grace and power and not the same according to the proper maner of a body the which it may seeme that this Authors meaning was when he writ this For by and by there followeth Not that the body that was taken of the Virgin should come down from heauen but that the very bread and wine is chaunged into the body and blood of the Lord. By which woords hee himselfe testifieth that this body which is receiued in the Sacrament is to bee vnderstood one way and that body which was taken which hee denieth to come downe from heauen another way For if it abide in heauen without comming downe hither and if bread be made of the very same body that was taken sure the bread must be in heauen and the faithfull shall here receiue neither the bread nor yet the body which thing no man in his right wits can affirme But if wee leaue the body that was taken in his place in heauen as our faith doth require and say notwithstanding that the same is present in the sacrament by grace and power as the rest of the Fathers do pronounce and therefore this bread may be called and beleeued for the naturall propertie of a body that is coupled with it to be the body of Christ not properly as that body that he tooke vpon him but after a spirituall sort as the sacrament of that body the matter is not intricate but plainely opened neither shall there bee any neede to frame crooked mazes that be cleane contrary to our faith or to knit vaine ropes of sand or to shun the similitudes that the former Fathers vsed and to inuent other similitudes grosse and strange from mysteries as Damascenus doth in this place For euen as saith hee the bread in eating and the wine and water in drinking are naturally turned into the body and blood of him that eateth and drinketh them and be made another body then that they had before so the Shewe bread and the wine and water by inuocation and comming of the holy Ghost bee changed aboue the law of nature into the body and blood of Christ and be not two but one and the same What other thing doeth hee by this similitude but open a way to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the eating of mans flesh which thing Cyrillus Theophylactus and other Fathers do detest How much better haue Cyprian Ambrose Epiphanius Emissenus and other said which affirme a like change in the sacrament of thankesgiuing as that which is made in Baptisme whereby it commeth to passe that the signes do remaine the same and by grace they get to themselues a new substance in like maner as one selfe man being not yet regenerate doeth belong to the olde Adam and after regeneration becommeth a new man and a new creature not by a fleshly meane which agreeth not to sacraments but after a spirituall sort But Damascenus forgetting himselfe who had before affirmed this meate to be spirituall as the regeneration in Baptisme now teacheth it to be carnall if this bread must passe into the body of Christ as common bread doth into the bodies of those that eate it vvhereby it happeneth that he falleth also into another errour for he denieth this bread and wine to bee a figure This bread and wine saith he is not a figure of the body and blood of Christ God forbid but the very deified body of the Lord. And no marueile it is that he denieth this if he be in opinion that this bread is so changed as common bread is into the body of the feeder But all they of old time throughout be repugnant and surely hee iarreth with himselfe for after those wordes cited out of the sixt Chapter of Iohn Vnlesse yee eate the flesh of the Sonne of man c. And My flesh verely c. by and by he bringeth another similitude of a coale farre diuerse from the former A coale saith he is not simple wood but coupled with fire so the bread of communion is not simple bread but coupled with the diuinitie How diuers is the maner of these two similitudes before he said that the Shewbread was turned into the body of Christ beyond nature as the common bread is naturally changed into the body of him that eateth it but that is not done vvhile there remaineth bread here he saith that the bread of communion is not simple bread but bread coupled with the diuinitie The bread therefore remaineth to what is it coupled to the diuinitie Where is then that grosse transmutation Againe a litle after This is that pure sacrifice without blood which God hath commanded by the Prophet should be offered to himselfe from the rising of the Sunne to the going dovvne of the same If hee speake of the body that hee tooke vpon him how is it without blood if hee speake of his spirituall body and blood he saith trueth Againe he saith This body is not consumed it is not corrupted nor cast into the draught If his meaning be of his spirituall and better substance of the sacrament vvee confesse it if of the outward signe Origen farre better learned then Damascenus saith As touching to that material part that it hath it goeth into the belly and is cast into the draught Damascenus goeth yet further and saith The bread is the first fruites of the bread to come which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but epiousios doth signifie either the bread to come that is of the world to come or els that which is taken for the consecration of our substance But vvhether it be this way or that way it is aptly called the body of Christ For the Lords flesh is a spirit giuing life because it was conceiued of a quickening spirit For that which is borne of spirit is spirit But this I speake not to take away the nature of a body but willing to shew his quickening and diuinitie How changeable is this speach sometime one and the selfe bread is one and selfe body another time it is the first fruits of the bread to come otherwhile flesh at another time spirit At last about the end he saith For albeit some named the bread and wine patternes of Christs body and blood as that holy man Basill yet after the sanctifying they called it not so but before the
meat saith he is bread but the vertue in it doth quicken and he declareth that this vertue of the bread doth sanctifie and strength of the water is made by grace not naming it with one word but describing it more fully with many wordes saying That these things be done by faith and hope and the perfection of the mysteries Idem in Anacephaleosi and calling vpon of the sanctification for the perfection of saluation The same Author rehearseth almost the same words in Anacephaleosis Cyprian de Coena Dom. The same was also Cyprians opinion There is giuen saith he an immortall food differing from common meats retaining the shape of bodily substance but prouing by inuisible working that the presence of a diuine povver is there Thou hearest the presence of a diuine povver thou hearest an inuisible working that is to say the grace of God Againe By the wonted effect of things the weakenesse of our faith being aided is taught by a sensible argument that the effect of eternal life is in the visible sacraments And againe Euen as in the person of Christ humanitie was seene and diuinitie hid so into the visible sacraments vnspeakeably doth the diuine substance powre it selfe Againe These words be spirit and life neither doth the carnall sense pearce the vnderstanding of so great a depth vnlesse faith be added The bread is food the blood is life the flesh substance the body the Church A body for the agreeing of members in one bread for the conformitie of nourishment blood for the working of quickning flesh for the propertie of the humanitie taken In this place Cyprian witnesseth that this sacrament is called flesh and blood for the working of the quickning and for the propertie of the humanitie which Christ tooke that is the proper vertue thereof namely spirit and life And foorthvvith he addeth Christ doth othervvhile call this sacrament his body otherwhile flesh and blood othervvhile bread with the corporal nature whereof according to these visible things he hath communicate the portion of euerlasting life And againe The sacraments as much as in them is cannot be without their proper vertue neither by any meanes doeth the diuine Maiestie absent it selfe from the mysteries These termes which Cyprian commonly vseth The diuine povver The working of quickning The effect of eternall life The portion of life The diuine substance The diuine Maiestie what other thing doe they set out to vs then that which Augustine said that according to his Maiestie according to his vnspeakeable and inuisible grace Christ is with vs euen vnto the end of the world especially since that he shutteth out the carnall sense and requireth a spirituall as we haue in another place more fully expounded Neither thought Cyrillus any othervvise writing in this sort to Calosyrius Cyril ad Calos For that we should not abhorre flesh and blood being set vpon the holy Altars God fauouring our frailtie putteth a force of life into those things that be offered turning them into the trueth of his proper flesh that a body of life as it were a certaine quickning seed may be found in vs. That trueth of body which Cyprian calleth The working of quickning The effect of eternall life The portion of life the same doth Cyrillus terme the force of life a body of life a quickening seed meaning the spiritual power grace as he expoundeth himselfe vpon Iohn lib 4 ca. 17. Idem in Ioan. lib. 4. cap. 17. saying thus Euen as a little leauen as Paul saith doth sowre the whole lumpe so a little blessing of God doth draw the whole man into himselfe and doth fill him with his grace and in this sort doeth Christ abide in vs and we in Christ By this meanes he reiecteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say the eating of mans flesh and withdraweth the minds of the faithfull from vntrue meanings worldly thoughts and affirmeth to Euoptius Idem ad Euopt that this mysterie is receiued in an onely pure and exquisite faith as we haue mentioned before For it is necessary that such an eating be spirituall and made by grace Athanasius was of this opinion Athanas de Pecca in Spiri Sanct. In his booke of the sinne against the holy Ghost he writeth in this sort For this cause made hee mention of the Ascension of the Sonne of man into Heauen that hee might withdraw them from a corporall imagination that they might afterward learne that the heauenly meate that commeth from aboue and the spirituall food which he giueth is called the flesh of Christ For the wordes that I haue spoken to you saith he be Spirit and life Which is asmuch as if he should say The body which is shewed and slaine shal be giuen for the food of the world that it may be spiritually distributed in euery one and bee made a preseruation for all to the resurrection of eternall life For this cause sayeth Athanasius mention was made of the Ascension of the Sonne of man that he might call vs away from corporall imagining of his presence and might aftervvard learne that the grace or spirituall povver which he termeth the heauenly meat comming from aboue and spirituall food and affirmeth that it is spiritually distributed is called the flesh of Christ To these agreeth Chrysostome vpon Matthew cap. 26. Chrysost in Matth. cap. 26. Homil. 83. Hom. 83. Will ye not see saith he with what a chearefulnesse of minde Infants doe snatch the breast with what appressing do they fasten their lips to the nipples Let vs with no lesse desire come also to this Table and spirituall nipple of this cup yea rather with a greater coueting let vs like sucking babes sucke the grace of the Spirit Idem ibidem Let vs haue one griefe and heauinesse of heart if we be depriued of this spirituall food The same man in the same Homily saith That it is an insensible thing which is giuen vs in this sacrament but by things sensible euen as in Baptisme These be the words Since therefore he saith This is my body let vs haue no doubt but beleeue and behold it with our vnderstanding For no sensible thing is deliuered vs from Christ but by sensible things and yet all things which he deliuered be insensible So also in Baptisme by water which is a sensible thing that gift is granted but that which is wrought in it namely regeneration and renuing is a certaine intelligible thing For if thou haddest bene without a body hee would haue giuen thee the gifts barely without body but because thy soule is ioyned to a body in sensible things to be vnderstood are giuen thee O hovv many do now a daies say I would I might see his forme and shape I would I might see his garments also his shooes I would I might see Thou doest therefore see him touch him eat him thou desirest but to see his garments but he giueth thee himselfe not only that thou maiest
to pure flesh incorporat made one with it doth liue by his spirit euen as one bodie by his owne spirit But he that is not of the body of CHRIST liueth not of the Spirit of CHRIST Hitherto Augustine hath plainly inough proued the trueth and nature of the body of CHRIST in this Sacrament Hilar. de tri lib. 8. Hilarie in his 8. booke of the Trinitie I would know now of them that alledge vnitie of wil between the Father and the Sonne whether CHRIST nowadayes be in vs by trueth of nature or by agreement of will For if the Word be verily made flesh and wee receiue the word verily flesh in the Lords meate how should a man not suppose him to remaine naturally in vs which being borne man tooke to himselfe an vnseparable nature now of our flesh and hath mixed the nature of his owne flesh with the nature of eternitie vnder the Sacrament of his flesh to be partaked among vs And a little after Therefore whosoeuer wil denie the Father to be naturally in CHRIST let him first denie either himselfe to be naturally in CHRIST or CHRIST to be in him because the Father in CHRIST and CHRIST in vs do make vs to be one thing in them If CHRIST therefore did verily take the flesh of our bodie if the same man which was borne of the Virgine Mary be verily CHRIST and we verily take vnder a mysterie the flesh of his body and thereby shal become one because the Father is in him and hee in vs How is the vnitie of will alledged seeing the naturall propertie by meanes of the Sacrament is a Sacrament of perfect vnitie Also a little after For those things which wee speake of the naturall trueth of CHRIST in vs vnlesse we learne of him we speake foolishly and wickedly For he saith My flesh is meat in deed and my Blood is drinke in deed Hee that eateth my flesh and drinketh my blood remaineth in mee and I in him There is no place left of doubting of the trueth of Flesh and Blood For now it is verily Flesh and verily Blood both by the confession of our Lord himselfe and also by our Faith and these things being receiued by eating and drinking doe worke that effect that both wee be in CHRIST and CHRIST is in vs. Is not this trueth Let it happen vnto them not to bee true which denie IESVS CHRIST to be very God And soone after And so by a Mediator the perfit Vnitie should be taught when as wee abiding in him hee should abide in the Father and he abiding in the Father should abide in vs and so should we clime to the vnitie of the Father when hee is naturally according to his birth in him we also should be naturally in him so long as he abideth naturally in vs. And that this natural vnitie is in vs he hath thus witnessed He that eateth my flesh and drinketh my blood abideth in me and I in him And by and by he addeth This is truely the cause of our life for that we haue CHRIST remaining in vs carnal men according to the flesh whereas wee shall liue hereafter by him after the same sort as he liueth by the Father If we therefore liue naturally by him after the flesh namely hauing taken vpon vs the nature of his flesh how hath he not the Father after the spirit naturally in him since he liueth by the Father And he concludeth To this end be these things rehearsed by vs because the heretiks affirming falsly the vnitie of wil onely betweene the Father and the Sonne vsed for the example of our vnitie with the Lord as though we were vnited to the Sonne and by the Sonne to the Father only by obedience and will of Religion and no propertie of naturall fellowship were granted to vs by the Sacrament of his flesh and blood whereas in deed the mysterie of the true and naturall vnitie should be taught both for the honour of the Sonne of God that is giuen vs and for the Sonne carnally abiding in vs and wee knit corporally and vnseparably in him Hilarius doeth manifestly teach the true and naturall partaking of the flesh of CHRIST in the Sacrament And as plainely doeth Cyrillus witnesse the same in the 10. Cyrillus lib. 10. cap. 13. booke chap. 13. when he saith Yet wee denie not that wee be ioyned spiritually in CHRIST by a right faith and sincere loue but that wee haue no maner of ioyning with him according to the flesh that truely we vtterly denie And soone after But doth hee happily thinke that the vertue of the mysticall blessing is vnknowen to vs which when it is wrought in vs doth it not also make CHRIST to dwell corporally in vs by the partaking of the flesh of CHRIST For why be the members of the faithfull the members of CHRIST Know ye not saith he that your members be the members of Christ Shal I therefore make the members of Christ the members of an harlot Our Sauiour also saith He that eateth my flesh and drinketh my blood remaineth in me and I in him whereby it ought to be considered that CHRIST is in vs not onely by that accustomed qualitie which is perceiued by loue but also further by a naturall partaking For euen as if a man shall melt waxe by the fire and mingle it with other waxe which is likewise melted so that one lumpe may seeme to be made of both So by the communion of the body and blood of CHRIST he is in vs and wee in him For this corruptible nature of the bodie could not otherwise be brought to vncorruption and life vnlesse the body of naturall life should be ioyned thereto The same man also in his 4. Idem in Io. lib. 4. cap. 14. booke vpon Iohn the 14. chapter doeth witnesse For truely it behoueth that not onely the soule should ascend into blessed life by the holy Ghost but also that this rude and earthly body should be brought againe to immortalitie by a taste feeling and meate like vnto it The same man in his 11. book vpon Iohn cap. 27. The Sonne Idem in Io. lib. 11. cap. 27. as man is made one with vs corporally by the mystical blessings but spiritually as God And a little after For we receiuing corporally and substantially as it hath bene said the Sonne of God which is made one by nature with the Father be made pure and glorified being partakers of the nature that is from aboue The same man in the same book vpon the 26. chapter Idem eodem lib. cap. 26. For to the end therefore ye might knit euery one of vs among our selues and God although wee differ both in body and soule yet hath he found a meane agreeable to the determination of his Father and his owne wisdome For he blessing with his owne body through the mystical communion them that beleeue doth make vs one bodie both with himselfe and also among our selues For
who wil thinke those distant from this naturall vnion which be vnited in one CHRIST by the vnion of one CHRISTS bodie For if all we eat one bread we be made all one body And within few wordes after But that this bodily vniting to CHRIST is attained by the partaking of his flesh Paul himselfe againe doeth witnesse disputing of the mysterie of godlinesse the which saith he hath not bene knowen to the sonnes of men in other generations as it hath bene reueiled now to his holy Apostles and Prophets in the Spirit that the Gentiles be coheires and ioyned in body and equall partakers of the promise in Christ The same man to Calosyrius Idem ad Calosyrium For that wee should not be afraide of the flesh and blood set vpon the holy Altars God submitting himselfe to our frailtie putteth a force of life into those things that bee offered turning them into the trueth of his owne flesh that the body of life as it were a certaine quickning seed may bee found in vs whereupon he addeth Doe this in a remembrance of me Hitherto Cyrillus Cyprianus de coena Domini Cyprian of the Supper of the Lord This bread not in outward apparence but in nature changed by the mightie power of the Word is made flesh which the Lord did reach to his disciples And in the same place Who euen to this day createth and sanctifieth blesseth and diuideth to those that take it godly this his most true and holy bodie Hieron in Matth. de consecrat dist 2. Hierom vpon Matthew De consecrat dist 2. He tooke bread which is the comforter of man and passed to the true Sacrament of Passeouer That as Melchisedec for a figure therof before had done when he offered bread and wine he should represent it in the trueth of his bodie and blood Chrysost in Io. Hom. 45. Chrysostom vpon Iohn Hom. 45. But that not onely by loue but euen in very deed wee should be turned into that flesh he worketh the same by the meate which hee hath giuen vs. For when he ment to bring his loue vpon vs he ioyned himselfe to vs by his body and made himselfe one with vs that the body might be knit with the head The same man Homil. 61. Idem Hom. 61. Therefore that we should be this not only by charitie but in very deed should bee mingled with that flesh this is brought to passe by the meat which hee hath giuen vs. Chrysostom hath also many other sayings to the same meaning Those things that S. Ambrose writeth in his 6. Ambros lib. 6. de sacra cap. 1. booke the first chapter of the Sacraments do agree with these Euen as our Lord IESVS CHRIST is the true Sonne of God not as men be by grace but as a Sonne of the substance of the Father so is that which wee take the very flesh of CHRIST and they drinke his very blood as he himselfe said And a little after Then when his disciples could not away with the talke of CHRIST but hearing that he would giue them his flesh to eate and his blood to drinke they went away But Peter alone said Thou hast the words of eternall life and whither should I goe from thee Lest therefore any moe should say this as though there should be a kinde of lothsomnesse of blood but that the grace of redemption might remaine therefore receiuest thou the Sacrament in a similitude but thou obteinest the grace and vertue of the true nature The same man in his 4. booke the 4. Idem lib. 4. cap. 4. cap. Thou seest therefore how effectuall in operation the word of CHRIST is If then there be so great efficacie in the word of our Lord IESVS CHRIST that that should begin to bee which was not How much more is it of effect to make those things to be that were before and to be changed into another thing And so that which was bread before the consecration the same is become the body of CHRIST after the consecration because the word of CHRIST doeth change the creature And so of bread is made the body of CHRIST and the wine mixed with water in the cup is made blood by the consecration of the heauenly word But perhaps thou wilt say I see not the forme of blood But it hath a likenesse For euen as thou hast taken the likenes of his death so also doest thou drinke the similitude of his blood that there should be no abhorring of blood and yet the price of our redemption wrought Also before the wordes of CHRIST the cup is full of wine water after the words of CHRIST haue wrought there is the blood made which hath redeemed the people Therefore marke how the word of CHRIST is able to make alteration in all things Beside CHRIST himselfe doeth testifie that wee doe receiue his bodie and blood of whose fulnesse and testimonie we ought not to doubt Likewise peraduenture thou saiest I see another thing How prouest thou that I do receiue the bodie of CHRIST This remaineth yet for vs to proue that this is not it which nature hath fashioned but it that blessing hath hallowed and that there is greater force of the blessing then of nature because nature it selfe is also changed by the blessing Also But if the blessing of man was of such force that it could turne nature What doe we say of the very heauenly consecration whereas the very wordes of the Lord our Sauiour do worke For this Sacramēt which thou receiuest is wrought by the words of CHRIST But if the word of Elias was of such force that it could bring fire from heauen Shall not the word of CHRIST be of power to change the kinds of elements Eusebius Emyssenus de consecrat dist 2. Eusebius Emyssenus likewise who was in yeeres before Ambrose doth witnes in these wordes the opinion which was then had of the Sacrament and it is had De consecrat dist 2. Whereupon the heauenly authoritie confirmeth That my flesh is verily meat and my blood is verily drinke Let therefore all doubt of misbeliefe be laid aside because hee that is author of the gift is likewise witnesse of the trueth For the inuisible priest doeth turne with his word by a secret power the visible creatures into the substance of his bodie and blood saying thus Take ye eate ye this is my body and the hallowing being repeated Take ye drinke ye this is my blood Therefore euen as the height of the heauens the depth of waters and largenesse of earth had their being of nothing suddenly at the becke of the Lord that commanded so with the like power in the spirituall Sacraments when power commandeth effect obeieth How great therefore and wonderfull benefits the force of the heauenly blessing doeth worke How it ought not to seeme a new vnpossible matter to thee that earthly and mortal things bee turned into the substance of Christ aske thy selfe that art
by faith and seeth him not with eyes Thus much out of Augustin Where Augustin speaketh of that which is properly called Christs body he denieth that it is simply present here and doeth refuse such a presence of his body but when he speaketh of the Sacrament hee doeth affirme that his body is verily present and a true presence of his body yet not properly but as he himselfe doeth instruct vs according to his Maiestie according to his vnspeakeable inuisible grace whereof we wil speake more at large hereafter It is plaine therefore that the body of Christ in the sacrament is to bee vnderstood one way and that an other way which of necessitie must be in some place of heauen for the fourmes sake of a true body as hee saith Now let vs goe forward to other Gregor Nazianz oratione de Pasch Gregorie Nazianzene in his Oration of the feast of Easter saith thus But let vs be made partakers of the Passeouer but yet still figuratiuely albeit this Passeouer be more manifest then the old For truly the Passeouer of the Law I speake boldly was a more darke figure of a figure but within a while wee shall enioy it more perfect and manifest when the Sonne the Word it selfe shall drinke it new with vs in the kingdome of his Father opening and teaching vs those things which he hath now shewed sparingly Here Nazianzene called the sacrament of Thankesgiuing a more manifest Passeouer then the Passeouer of the Law yet still for all that a figure namely of that which wee shall enioy more perfit and manifest in the kingdome of his Father This Passeouer therefore which is performed in mysterie doeth differ from that which remaineth for euer wherewith wee shall bee satisfied in the world to come Gregor in hom Pasch The other Gregorie in his Homily of the Passeouer This wholesome sacrifice doeth renew to vs by a mysterie the death of the onely begotten Sonne which although he rising againe from death dieth no more nor death shall haue any more dominion ouer him yet hee liuing immortally and vncorruptibly in himselfe dieth againe in this mysterie and his body is also receiued euery where and his flesh for the health of the people his blood is not now shed into the hands of the vnfaithfull but is powred out in the mouth of the faithfull By this therefore we may iudge what maner of sacrament this is which for our absolution doeth alwayes represent the Passion of the onely begotten Sonne For what faithfull man can doubt that in the very houre of the sacrifice at the voyce of the Priest the heauens open and the company of Angels be present in the mysterie of Iesus Christ This Gregorie maketh a difference betweene this sacrifice and the other and doeth also shew that this death this passion this body which things be done in this mysterie doe represent and imitate those things which were done long agoe For if you follow the letter his body is not spred out euery where nor his flesh suffereth nor dieth any more although these things be said to be done in mysterie The same opinion had Eusebius Emissenus Euseb Emis de consecrat dist 2. whose wordes are rehearsed De consecrat Dist 2. as followeth Forasmuch as hee would take away from the eyes the body taken of the Virgin and would place it aboue the starres it was necessary that in the day of his Supper the sacrament of his body and blood should bee consecrated vnto vs to the end that that might be worshipped continually by a mysterie which was once offered for a ransome that seeing a dayly and vnceasing redemption did runne for the saluation of all men there might be a continuall oblation of redemption and that continuall sacrifice might liue in memorie and might euer be present in grace a true perfect and onely sacrifice to be esteemed in faith not to bee iudged by forme nor by outward sight but by the inward affection Whereupon the heauenly authoritie confirmeth that My flesh is verily meat and my blood is verily drinke Let all doubt therefore of vnfaithfulnes depart seeing he that is the author of the gift the same is witnes of the trueth for the inuisible Priest by his word and secret power turneth the visible creature into the substance of his body and blood saying Take eate this is my body and after the blessing being repeated Take and drinke saith he this is my blood Therefore euen as at the becke of the Lord commanding it suddenly and of nothing the hie heauens the depth of the waters and largenesse of the earth was made so by the like power in spiritual sacraments where power doeth command effect doth obey By plaine words doth Eusebius teach vs that the proper body which he termeth taken vpon him is not in the sacrament but withdrawen from the earth placed aboue the starres and therefore is ordained the sacrament of the body wherein is contained the substance of the body yet in a mysterie and by grace not that substance which hee said before was taken away which if it were present the sacrament were not needfull but a spirituall substance and fit for the sacraments whereupon hee also calleth the sacraments spirituall And lest we should imagine it a more grosse substance then is fit hee alledgeth foorthwith the example of regeneration saying How great benefit therfore and worthy to be praised the force of the heauenly blessing doeth worke and how it ought not to bee a new and vnpossible matter to thee that earthly mortal things be changed into the substance of Christ aske thy selfe that art new borne againe in Christ Lately farre from life a stranger from mercie and inwardly a dead man from the way of health thou wast banished and suddenly professing the Lawes of Christ and by wholesome mysteries renewed thou hast leapt into the body of the Church not by sight but by beleefe and of the childe of perdition wast thought worthy by a secret purenesse to be the Sonne of God by adoption abiding still in the visible measure and made inuisibly greater then thy selfe without increase of quantitie For although thou wast the very selfe-same man before yet by augmentation of faith thou art become much otherwise for in the outward man nothing is added and all in the inward man is cleane changed and so man was made the sonne of God and Christ was formed in the minde of man Euen as therefore without corporall feeling the former basenesse set apart thou hast suddenly put on a new dignitie and as in this point that God hath healed those things that were amisse in thee put away thine infections wiped away thy spots thy eyes are not trusted vvithall but thy inward senses so when thou goest vp to the holy Altar to be fed with the spirituall meat behold in thy faith the holy body and blood of Christ honour it marueile at it touch it with thy minde take it in the hand
to the cruel maner of wilde beasts and that they were prouoked to an appetite to eate the raw flesh of man and drinke blood which things bee horrible euen to bee heard Wherefore if we beleeue that the flesh of Christ properly so called is there present whether we thinke it raw rost or sodden either whole or cut in gobbets open or couert the sense is vtterly carnal the words be carnally vnderstood For it is not therefore to be thought a spirituall sense because they say the flesh of Christ is present inuisibly For if their meaning be of the proper flesh we cannot say that we eate him not therefore carnally because we see him not The blinde see not those things which they eate and men many times in pottage and brothes eate egges and flesh which neither they see nor otherwhile feele in taste But none of all these is a spirituall sense or doth containe a more hie meaning but as the wordes simply do signifie eate egges and flesh which Chrysostome termeth carnall vnderstanding Since therefore all carnall meaning of the words set apart a spirituall must be had and retained therein we ought godly to seeke and reuerently to search out what maner of vnderstanding that is that hath bene set foorth and commended vnto vs the which we also wil indeauour our selues to doe not departing from the footsteps of the very same Fathers Euen as there be two parts whereof the sacrament doth consist that is the outward signe and inward vertue so is that spirituall sense which is here required taken of both these parts The carnall vnderstanding doth follow the letter as Nicodemus when he had heard Vnlesse a man bee borne againe of water and the spirit c. hee asketh this question How can a man be borne againe Can he returne againe into his mothers wombe The spirituall man departeth from the letter and so are we borne againe in Baptisme And the washing is of two sorts Outward and inward carnall and spiritual the one according to the letter and is made by water the other doth shunne the letter and is performed in spirit Either of them is said to be truely done but after a diuers maner The first maner of speaking is proper the other figuratiue and the figure hath otherwhile relation to the outward similitude otherwhile to the vertue inwardly hid It is figuratiuely spoken All flesh is grasse For the withering grasse hath a certaine similitude of a man that soone perisheth Beware of the leauen of the Pharises This is taken of the proper strength of leauen which spreadeth the taste therof thorowout the whole lumpe very like whereunto is the infection of ill doctrine Now in this sacrament the Fathers of old time haue noted tvvo things for either of the which it may well be called and accompted the body of Christ but especially when it comprehendeth them both For both because the Bread is a figure of the true body it is iustly called his body and much more because it hath the liuely force of the same ioyned thereto but in especiall because it comprehendeth both And that the figure of any thing hath by good reason the name of the same and is called the thing it selfe indeed Esay sheweth where he saith The people bee verily hay and He verily hath borne our iniquities By a similitude is the people called hay and the Lord vpon the Crosse had in him a similitude of a sinnefull man although he himselfe was without sinne after which maner also Christ is said to be the true Vine I am the true Vine saith he and other places which a man shall often finde in the Scriptures Iohn Baptist spake the trueth when he said Behold the Lambe of God The Lord himselfe said the trueth when he said of Nathaniel Behold an Israelite in deed in whom is no deceit That word Verily or Indeed is not to be referred to the outward but to the inward circumcision for the people of God also vvhich is gathered of the Gentiles is now more truely called Israel then the Ievves themselues according to the saying of Paul We be the Circumcision which worship God in spirit And this He is not a Iew which in outward appearance is a Iew but he is a Iew which is a Iew in secret Yet be we not for all that properly Iewes but we are called so by a figure all these figuratiue speaches for the outward similitude of the things Wherefore it ought to seeme neither a new thing nor yet a marueile if the Lords bread be said to be verily the body where it is a figure of the body August ad Bonif. epist. 23. Hereupon Augustin to Boniface in his 23. Epistle saith For thus wee speake oftentimes As when Easter is at hand we say The Lords passion shal be to morrow or the next day where hee suffered so many yeeres agoe and that passion hath neuer been done but once Likewise vpon the very Easter day wee say To day the Lord rose againe when since hee rose againe so many yeeres are past Why is none so foolish to reproue vs and say we lie in so saying But because wee vse to call these dayes according to the similitude of them in which these thinges were done So that it is called the same day which is not the same but by course of time is like vnto it and it is said to be done that day for the ministring of the Sacrament which was not done that day but long agoe Was not Christ once offered in himselfe yet in the Sacrament not onely in all the solemnities of Easter but euery day hee is offered to the people Againe he lieth not that being asked the question doth answere that he is offered for if the Sacraments should not haue a certaine likenesse of those things whereof they be Sacraments they should be no Sacraments at all and of this likenes also many times they take the names of the things themselues Euen as therfore after a certaine manner the Sacrament of the bodie of Christ is the bodie of Christ and the Sacrament of the blood of Christ is the blood of Christ so also the Sacrament of faith is faith By this place of Augustin and many other both of his other fathers we see that the figures and similitudes of things bee often called by the name of the thinges themselues and that this is one cause though not the onely why this sacrament is called verily Christs bodie To this agree those things that we commonly finde amongst olde writers who tearme this Sacrament otherwhile a figure as Tertull. cont Mart. lib. 4. Tertull. This is my body saith he that is to say a figure of my bodie And Nazianzene Nazianzene which said the old Passouer was a figure of a figure Augustin And Augustin The bodie saith hee of Christ is the trueth and a figure Sometime a signe as Augustin contra Adimant cap. 12. The Lord put no doubt to
wheresoeuer it be is visible The same man in his booke Sent. Prosperi Idem in lib. Sent. Prosperi Christ was once offered in himselfe yet is hee daily offered in the Sacrament which is thus to be vnderstood That in the outward shewing foorth of his body in the distinction of all his members very God and very man did but once hang vpon the Crosse offering himselfe a liuely sacrifice to the Father The body which is in the Sacrament hath neither outward shewing forth of the body nor distinction of members but his proper body neuer wanteth his distinction of members Idem in Ps 33. The same man vpon the 33. Psalme And he was caried in his owne hands But my brethren who can vnderstand how this might be done in a man For who can be caried in his owne hands A man may well be caried in other mens hands in his owne hands no man is caried How it may be vnderstond in Dauid himselfe according to the letter we shall not finde but in Christ wee shall finde it For Christ was caried in his owne hands when he commending his owne body said This is my body for that body was caried in his hands and afterward expounding himselfe better he saith And hee was caried in his own hands How was he caried in his owne hands Because when he ment to cōmend that body and blood of his hee tooke into his hands that which the faithfull knew and he caried himselfe after a sort when he said This is my body In saying that body was caried in his hands and he tooke into his handes that which the faithfull knew and he bare himselfe after a sort he doeth declare that this saying is not to be vnderstand simply of one selfe body but that body that did carie was one namely his proper bodie and that which was caried another to say the Sacrament of his body The same man vpon the 98. Psalme Idem in Psal 98. It seemed a hard saying to them when he said Vnlesse a man do eate my flesh hee shall neuer haue euerlasting life They tooke it foolishly imagined of it fleshly and thought that the Lord would haue cut certaine pieces out of his bodie to giue them and they said This is a hard saying They themselues were hard not the saying for if they had not bene hard but humble spirited they would haue said within themselues He speaketh not this without a cause there is may hap a certaine hid Sacrament in it They would haue taried with him meeke spirited not hardned and haue learned of him that which those that remained did learne when they were gone For when his Twelue disciples abode with him after their departure they seemed to bewaile to him the death of them because they were offended at his wordes and gone backe But he instructed them said vnto them It is the Spirit that quickeneth for the flesh profiteth nothing The words that I haue spoken to you are Spirit and life Vnderstand you that spiritually which I haue spoken to you You shall not eate this bodie which you see neither shall you drinke the blood which they shall shed that crucifie me I haue commended to you a certaine Sacrament If it be spiritually vnderstood it will giue you life Although of necessitie it must be ministred visiblie yet must it bee vnuisibly vnderstood where hee saith Not this bodie which you see c. And I haue commended a certaine Sacrament vnto you hee maketh a plaine distinction betweene the two bodies whereof one is properly his body the other the Sacrament of his body Idem de doct Christ. lib. 3. The same man De doctrina Christiana lib 3. Vnlesse you eate the flesh of the Sonne of man and drinke his blood yee shall haue no life in you Hee seemeth to command a hainous and wicked thing therefore it is a figure commanding that wee must communicate with the passion of the Lord sweetly and profitably lay vp in remembrance that his flesh was crucified and wounded for vs. If we following the letter do vnderstand it as the words doe properly sound Hee seemeth saith he to command a hainous thing therefore hee saith it is a figuratiue speach and ought not to be vnderstood of the eating of his proper body but of the Sacrament of his body which is after a spirituall sort the body of Christ Idem ad Bonifac Epist. 23. The same man to Boniface in the 23. Epistle For so wee speake as when Easter draweth nie wee say To morrow or the day after is the passion of Christ whereas indeed he suffered so many yeeres before and that passion hath not at all bene made but once For vpon very Easter day we say This day the Lord rose againe whereas so many yeres are past since he rose againe Why is none so foolish to reproue vs say we lie in so saying but because we call these dayes according to the similitude of those in which these things were done so that it is called the same day which is not the same but by the course of time is like that and it is said to bee done that day for the ministring of the Sacrament which was not done that day but long before Was not Christ once offered in himselfe and yet in the Sacrament not onely at all the solemnities of Easter but euery day he is offered to the people And hee lieth not that being asked the question doeth answere that he is offered For if the Sacraments should not haue a certaine likenesse of those things whereof they be Sacraments they should be no Sacraments at all And of this likenesse they take the names oftentimes also of the things themselues Euen as therefore after a certaine sort the Sacrament of the body of Christ is the body of Christ and the sacrament of the blood of Christ is the blood of Christ so also the sacrament of faith is faith We see also in this place that the proper body of Christ which was once offered is discerned from that sacrament which is daily offered and after a sort is the body The same S. Augustin Idem de consecrat dist 2. as it is to be found De consecrat dist 2. Whether is this mysticall sacrament of the cup vnder a figure or vnder the trueth The trueth saith My flesh is verily meat and my blood is verily drinke else how shall it be a great matter The bread which I will giue is my flesh for the life of the world vnlesse it be very flesh in deed But because it is not lawfull to deuoure Christ with teeth the Lords will was that this bread and wine should be made potentially in a mysterie his flesh and blood verily by the consecration of the holy Ghost and should be daily offered mysticallie for the life of the world That euen as very flesh was made of the Virgin by the holy Ghost without the company of man so also by the same through
say This is my body when he gaue the signe of his bodie Chrisostome And Chrysostome vpon the 26. of Matthew Homilia 83. For if Christ be not dead whose figure signe is this sacrifice Finallie of some it is called a figure and a badge as of Origen and Chrysostom of some other an example patterne and image as of Ambrose Basill and Origen wherefore not without cause it hath also the name of that thing whose figure badge and patterne it is Wherefore it is the more to be maruelled what commeth into their mindes that cannot abide to haue it called a figure nor doe acknowledge any figure in the words of the Supper but doe reprochfully call them that doe acknowledge it figure framers whereas it is plaine for all that that all old writers did so call it and that by those words of the Lords supper the Lorde did consecrate the Sacrament of his body this being manifest also that after the letter proper manner of speech the bodie of Christ signifieth one thing and the Sacrament of his bodie another And if it shall not be a figure it shall neither be a signe nor a sacrament And so such as be ready to call other men sacramentaries they themselues doe take away the sacraments altogether Therefore let no man doubt but this sacrament is both a figure and therefore doeth also take the name of that thing whereof it is a figure We said there was another thing which the auncient Fathers acknowledging in this sacrament would haue it verily to be the Lords body and that is the vertue of the body it selfe that is of force and giueth life which vertue by grace and mysticall blessing is ioyned with the Bread and Wine and is called by sundry names where the matter it selfe is all one Of Augustin an intelligible inuisible spirituall body Of Hierom diuine spirituall flesh Of Irenaeus a heauenly thing Of Ambrose a spirituall foode and body of a diuine spirit Of other some such like thing And this also doth make much the more that the sacrament is most worthy to haue the name of the true body and blood seeing not onely outvvardly it showeth forth a figure and image of it but also inwardly it draweth with it a hid and secret naturall propertie of the same bodie that is to say a vertue that giueth life so that it cannot now be thought a vaine figure or the signe of a thing cleane absent but the very body of the Lord diuine indeede and spirituall but present in grace full of vertue mightie in operation And it hapneth often that the names of the thinges themselues be giuen to their vertue and strength We say leauen is in the whole lumpe wheras a small quantitie of leauen cannot spread so farre abroad but the strength and sharpenes of the leauen We say that the fire doth warme vs when the heate of the fire doth it we being a good way off from the fire Likewise that the Sunne is present doth lighten burneth nourisheth when indeede the heat of the Sunne doth it and the Sunne himselfe cannot goe out of his spheare So is a King said to be in all his realme because of the power of his dominon Neither doth the scripture want these examples for we often meet with them Wee will at this time bee content with one of them but very manifest Christ spake of Iohn saying He is Helias because he was indewed with the vertue or power of Helias the angell vnto Zacharie witnessing the same and saying Hee shall goe before him in the spirit and power of Helias Likewise therefore as Iohn was Helias because he had the spirit and power of Helias So the Lords bread is the body of Christ because it hath his grace and liuely power ioyned therewithall But that this is not a fained or a lately sprung opinion but was receiued and allowed of the auncient writers we wil confirme it by their open testimonies partly reciting some of the forenamed places and partly adding other Augustin vpon Iohn tract 27. If therefore yee shall see the Sonne of man where hee was before What meaneth this by this hee answereth that which had troubled them by this he openeth the cause why they were offended by this plainely if they would vnderstand For they thought that hee would haue giuen among them his body but he said that he would ascend into heauen euen whole When ye shall see the sonne of man ascend where hee was before surely euen then shall ye see that hee giueth not his body in such sort as ye imagine surely euen then shall yee vnderstand that his grace is not consumed by biting nor perisheth by eating The same man out of the sermon of the words of the Lord and it is rehearsed de consecrat Dist 2. The faithfull doe know how they do eat the flesh of Christ Euery man taketh his part whereupon the parts bee called the grace it selfe by parts hee is eaten and he remayneth all whole by parts he is eaten in the sacrament and remayneth all whole in thy heart The same man vpon Iohn tract 50. Thou hast Christ both at this present and in time to come presently by signe presently by the sacrament of Baptisme presently by the meate and drinke of the Altar Thou hast Christ presently but thou shalt haue him alway for when thou shalt goe from hence thou shalt come to him that said to the thiefe This day shalt thou be with mee in Paradise And soone after The poore shall yee alway haue with you but mee shall yee not alwayes haue Let good men receiue this also and not be troubled for he spake of the presence of his body For according to his maiestie according to his prouidence according to his vnspeakeable and inuisible grace that is fulfilled which he hath spoken Behold I am with you daily euen vnto the end of the world But according to the flesh which the Worde tooke vpon him according to that that hee was borne of the Virgin according to that that hee was taken of the Iewes that he was fastned to the tree that hee was taken downe from the Crosse that he was wrapped in linnen clothes that he was laid in the graue that hee appeared in his resurrection yee shall not haue him alwaies with you Why Because according to the presence of his body he was conuersant with his Disciples fortie dayes and they being in his company and seeing him and not following him he ascended into heauen and is not here for he is there hee sitteth on the right hand of the Father These be Augustins words Whereas he said before that Christ is present with vs by faith and by the sacraments afterward he said that he is present with vs by Maiestie by vnspeakeable and inuisible grace and so that is fulfilled by him which hee spake Behold I am with you to c. But according to the proper presence of the flesh that he is not