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
borne anew in Christ Hee againe in his oration of the bodie of the Lord Let not man dout but that the chiefe creatures at the becke of power by the presence of Maiestie may be turned into the nature of the Lords bodie Leo Syn. Rom. de consec dist 2. Leo the bishop and the Synode of Rome as is there declared In what darknesse of ignorance in what bodie of slouthfulnes haue they hitherto lyen that they would neither learne by hearing nor know by reading that which is so agreeable in the congregation vvith the confession of all persons that the trueth of the bodie and blood of Christ among the Sacraments of the communion cannot be kept in silence no not of the tongues of Infants because in that mysticall distribution of the spirituall food this is giuen and this is receiued that wee receiuing the strength of this heauenly meat doe become his flesh which was made our flesh Gregor hom Pasch ibidem Gregorie homilia paschali and it is there rehearsed For he is daily eaten and drunke in trueth but yet he remaineth vvhole and one and vnspotted And it is therefore a great mysterie and to be reuerenced with feare because there is one thing to the sight and another to the vnderstanding Euthym. in Matth. cap. 64. Euthymius vpon Matthew cap. 64. Therfore euen as the old Testament had sacrifices and blood so also hath the Nevv namely the bodie and blood of the Lord. For hee said not These be signes of my body but he said These be my body my blood Therfore vvee must not take heed to the nature of those things that bee set before vs but to the vertue of them For euen as aboue nature hee did deifie the flesh that vvas taken of the Virgine if it bee lavvfull to vse this phrase so also doeth hee vnspeakeably change these things into his very liuely bodie and into his very precious blood and into the grace of them Theophil in Matth. cap. 26. Theophilactus vpon Matt. 26. In saying This is my body hee declareth that the bread vvhich is sanctified vpon the Altar is the very body of the Lord and not a figure ansvvering vnto it for he said not This is a figure but This is my body The bread is transformed by an vnspeakable working into the body of Christ albeit it seemes bread to vs that bee weake and abhorre to eate raw flesh especially the flesh of man For that cause truly bread appeareth but it is flesh The same man vpon Marke cap. 14. Idem in Marc. cap. 14. When he had blessed it that is vvhen he had giuen thanks he brake the bread which thing also we do adding thereto prayers This is my body this I say which you take For the bread is not a figure and example onely of the Lords body but it is turned into the very bodie of Christ Damascenus doth also vvrite almost the very same things lib. 4. cap. 14. Damas de fide Orth. lib. 4. cap. 14. The bread and vvine is not a figure of the body and blood of Christ to the right faith for God forbid wee should beleeue so but it is the very deified bodie of the Lord by his owne saying This is my body not a figure of my bodie but my bodie This is my blood not a figure of my blood Many other places also may be brought forth here taken out of the Fathers vvhich agree with the rehearsed by al the vvhich vve may easily perceiue what vvas the opinion of them al asmuch as apperteineth to this part of our diuision namely that the Sacrament of Thankesgiuing is not only a figure of the Lords body but also comprehendeth in it the trueth nature substance of the same For it cannot be a doubt to any man that will read their writings that they oftentimes vsed these termes Truly Naturally Substantially the coniugates of them And although our faith dependeth not vpon men but vpon the word of God yet since they defend their opinion with the authoritie of the Scripture it is very profitable for godly minds desirous of the trueth to cōsider how so many notable men both for godlinesse and learning haue vnderstood the words of the Scripture and with great agreement left their interpretations to their succession neither shall he auoid the blame of rashnesse whosoeuer he be that dare despise so great authoritie Now let vs take in hand our second part Whether they of ancient time haue thought that there is any difference between the body of our Lord which is distributed in the Sacrament and that which was taken of the Virgin mother vvhich ascended into heauen and from thence shall come at his time to Iudgement That is whether the body of Christ bee in the Sacrament of Thankesgiuing according to the proper signification of a mans body or otherwise differing somewhat from a proper body When I speake of a proper body I meane a body properly vnderstand which shall suffice to haue once admonished Then vvhether these termes Trueth Nature Substance ought to be vnderstand after the common sort in this matter or after a more peculiar maner and more fit for the Sacraments Finally whether there be any aequiuocation in these termes or no. For there is not onely heed to bee taken with vvhat words the fathers haue spoken in old time but also what they ment when they so spake And that is not to be proued by our ovvne or other mens inuentions or light coniectures but by the assured testimonies of the Fathers themselues But that wee may haue the easier entrie to this matter wee must perceiue that the body of Christ is called not after one maner vvise in the Scriptures but sundry vvaies First as that bodie as vvas taken vpon him and borne of the Virgin vvhich also rose againe and ascended into heauen of the vvhich this vvas spoken Mee truely shall ye not haue alway And this I leaue the world and go to my Father And this Feele and behold for a spirit hath not flesh and bones as you see me haue Secondarily as the Church is called the body of Christ according to this saying You are Christs body And this And he gaue him to be a head ouer all things to the Church which is his body Thirdly as the Sacrament of the body of Christ is called the body of Christ wherof Christ himselfe said This is my body And Paul The bread which we breake is it not the partaking of the body of Christ And this Making no difference of the Lords bodie Which places be vnderstood of the Sacrament of his body vvhereby it commeth to passe that the bodie of Christ is called properly and vnproperly Properly that bodie taken of the Virgin Vnproperly the Sacrament and the Church That the Church is not properly the bodie of Christ no man doubteth It remaineth that vvee prooue the same of the Sacrament This is especially to bee marked
as oft as they of old time treat of the Sacrament they all apply to the Sacrament the vvords of our Lord vvhich are spoken in the sixt chapter of Iohn My flesh is verily meat my blood is verily drinke The bread which I will giue is my flesh and vnlesse you eate the flesh of the Sonne of man c. Which things shal be proued by their ovvne sayings before alledged and also by those that shall follovv Neither are they to bee allovved that deny this chapter of Iohn to be referred to this Sacrament seeing so great a troupe of vvitnesses be against them But the opinion of them seemed more probable vvho as they iudge this Euangelist to set forth the humanitie of Christ lesse then the rest and his diuinitie more amply so doe declare that these things vvhich are rehearsed by the other Euangelists concerning the institution and outvvard ceremonie of this Sacrament are not at all mentioned of Iohn but that he openeth expoundeth more plainly vnto vs the true and right vnderstanding of them And it is plaine that the mindes of the Capernaites vvhen the Lord said My flesh is verily meat And vnlesse ye eat the flesh of the Sonne of man c. vvere much offended and troubled and therefore leauing him departed for they vnderstood him too grosly and after the common sort But his Tvvelue Apostles that taried by him being admonished and lift vp to a more higher meaning and of more Maiestie heard of him The words which I haue spoken be spirit and life Vpon this it commeth to passe that all the old vvriters do flie the common iudgement and vsuall vnderstanding in those vvordes This is my body and vvhich the Lord spake of eating his flesh and follovv a more diuine vvay of vnderstanding them and more agreeable to the Sacraments as they themselues affirme Chrysost in Matth. cap. 26. Hom. 83. Chrysostom vpon Matthew 26. hom 83. expounding the vvords of the Supper Take ye eate ye this is my body c. doth aske this question Why were they not troubled vvhen they heard this And he ansvvereth Because he had taught them alreadie many and great things concerning this point before Wherefore also hee did not confirme that vvhich they had often before perceiued And not long after hee addeth Hee himselfe did also drinke of it least at the hearing of those vvordes they should say What do vve then drinke blood and eate flesh and vpon that might be troubled For at the first also when he spake of these matters many vvere offended onely for the wordes Lest therefore this should then also haue happened he did this first himselfe that hee might bring them to the partaking of these mysteries vvith a quiet minde We be taught here by Chrysostom that the Apostles were not troubled when they heard the Lord say Take ye eat ye this is my body Because they had bene alreadie taught before hovv that which vvas spoken ought to be vnderstood namely where others were offended as it is in Iohn said This is a hard saying they abode and had learned It is the Spirit that giueth life the flesh profiteth nothing The wordes that I haue spoken vnto you are spirit life that is to say as the same Chrysostom in the same place expounded it they are spiritually to bee vnderstood which selfe thing the Lord himselfe confirmeth by his owne deed vvhen hee did eat the same bread drinke the vvine vvith them lest they should thinke vpon any base or common matter but should be brought to the partaking of the mysteries with quiet minds It is no hard matter to perceiue by this that Chrysostom vvriteth in this place that it is one way a body that Christ himselfe called his body when he said Take ye eat ye this is my body the which he also receiueth himselfe together with his disciples and another vvay to bee his proper body which was fed vvith the other The one did eat the other was eaten after a diuers sort either of them is called his body To this purpose maketh also that vvhich Clemens Alexandrinus schoolemaster to Origen Clemens Alexand lib. inscrip Paedagogus teacheth in his booke intituled Paedagogus when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The blood of Christ is two maner of wayes the one fleshie whereby vve are vvashed the other spirituall vvherevvith we haue bene anointed Hierom. in Epi. ad Ephes ca. 1. Whom Hierom follovving vpon the Epistle to the Ephesians the first chapter saith The blood and flesh of Christ saith he is vnderstood tvvo maner of vvayes that is either that spirituall and heauenly whereof he himselfe spake My flesh is verily meat and my blood is verily drinke And vnlesse you eate my flesh and drinke my blood you shall not haue euerlasting life Or else the flesh and blood that vvas crucified that was shed vvith the speare of the souldier There bee tvvo things that Hierom teacheth in this place That those vvords in the 6. chap. of Iohn do appertaine to the Sacrament euen as Chrysostom doth and that the flesh that vvas crucified doeth differ from that vvhich is in the Sacrament vvhich he calleth Spirituall Diuine The same man vpon Leuiticus and is to be seen De consecrat Idem in Leuit. de consecrat dist 2. dist 2. Of this sacrifice vvhich is by miracle vvrought for the remembrance of Christ it is lavvfull to eate but of that which Christ offered vpon the Altar of the Crosse it is of it self lavvful for no man to eat A plaine and manifest distinction Augustin in lib. senten Prosperi August in lib. Sent. Prosperi It is his flesh vvhich couered with the forme of bread we receiue in the Sacrament and his blood which vnder the forme and tast of wine we drinke that is to say the flesh is the sacrament of flesh and blood is the sacrament of blood By flesh and blood being both inuisible spirituall intelligible is betokened the visible sensible body of our Lord Iesus Christ full of the grace of all vertues diuine Maiestie Who seeth not hovv plainly Augustine putteth a difference between the proper body of Christ which he termeth visible and sensible and that flesh which we receiue in the sacrament vvhich he affirmeth to be inuisible spirituall intelligible and a signe of the other body Idem in Epist. ad Iren. The same man in his Epistle to Irenaeus You shall not eat this body which you see and drinke that blood which they that shall crucifie me shall shed The same truely and not the same The same inuisiblie and not the same visibly He putteth a difference when hee saith Not this body and againe The same not the same The maner of the difference is the same inuisibly which hee termeth before the inuisible body namely the Sacrament of the body and not the same visibly or the visible body which is referred to the proper body for this body
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
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
see him but maiest touch him and haue him in thee Chrysostom doth here command vs to beleeue Christ vvhen he saith This is my body but to behold it with the eyes of vnderstanding For he saith that neither any sensible or bodily thing is giuen in the sacraments but by those things that be sensible the very gifts to be vnderstood and incorporall are giuen vs and that not onely in Baptisme but also in the Supper of the Lord. But if Christ do giue vs himselfe in his Supper and yet no bodily thing is giuen for he saith that the gifts be incorporall It is manifest that Chrysostome doth agree with the rest of the Fathers that Christ is present in the vse of the sacrament by grace and vertue of his body And although this Author doe vse in some places deuout Hyperbolicall speeches disputing of this sacrament which thing he hath also done here when hee affirmeth that Christ is set before vs not only to be seene but also to be touched yet an indifferent reader may easily perceiue by this place and some other Theodoritus Dial. 1. what was his right opinion of this matter The very same thing doth Theodoritus plainely teach in his first Dialogue in this wise Ortho. Our Sauiour himselfe chaunged the names and gaue the name of the figure to his bodie and the name of his bodie to the figure Sodal Thou saiest true but I would learne the cause of this change of names Ortho. The cause is plaine to them that bee instructed in the heauenly mysteries for his will was that they which partake the heauenly mysteries should giue no heed to the nature of the thinges which bee seene but by the change of names they should beleeue the alteration that is made by grace for he which before had called his naturall body meat and bread and againe calleth himselfe a Vine the same hath honoured the figures which be seene with the title of his bodie and blood not altering the nature but ioyning grace to the nature Nothing can bee spoken more plainely then Theodoritus doth here expounde how bread is the body of Christ that is to say because the nature of bread remaineth and yet by grace is made his bodie in that grace is ioyned to the nature of the bread The same man Dial. 2. Idem Dial. 2. For neither doe the mysticall signes after the sanctification depart from their proper nature for they tarie in their former substance shape and forme and may bee seene and touched euen as before but they be vnderstood to be the things that they bee made and so beleeued and worshipped as though they were the same which they be beleeued He said before that the nature of the signes did remaine but that there was a change made by grace that the nature was not changed but that grace was ioyned Here doth he plainely say that the substance fashion and forme of the outward figures bee the same after sanctification that they were but yet they be made other things to our vnderstanding and faith that is to say by grace as he taught vs before singing al one song with Chrisostome That no sensible or corporate thing is here giuen but that they bee things intelligible and incorporate which be giuen by grace and with vertue Euthymius in Matth. cap. 64. Hereunto appertaine the words of Euthymius vpon Matthew chap. 64. Therefore euen as the olde Testament had sacrifices and blood so hath the new also namely the body and blood of the Lord for hee saide not These bee signes of my body but These bee my body my blood Therfore we must not take heed to the nature of those things which bee set before vs but to the vertue of them For euen as aboue nature hee deified the flesh that was taken of the Virgin if it bee lawful to vse this phrase so also doth he vnspeakeably change these things into his verie liuely body and into his verie precious blood and into the grace of them In that hee saith Wee may not regard the nature of those things that be set before vs he teacheth that the nature of the bread remaineth and in that hee addeth But to the vertue of them hee sheweth that by vertue they be the body of Christ and not by any carnall meanes Finallie he addeth by interpretation And into the grace of them that hee might exclude carnall imaginations Leo Synod Ro. de con dist 2. Leo and the Synode of Rome de consecrat Dist 2. doe not differ from these for thus bee the words Because in that mysticall distribution of spirituall food this is giuen and this is receiued that wee receiuing the vertue of this heauenly meate may become his flesh which was made our flesh You haue almost the very words which Emissenus and Chrysostome vsed as we rehearsed before The distribution of the heauenly food the vertue of the heauenly meate receiued and that so we become his flesh What other thing is this then that wee be ioyned with his flesh by grace and vertue For how can we otherwise be channed into his flesh To this tendeth also the saying of Hilary there brought in among other Hilarius For the visible quantitie is not to be esteemed in this mysterie but the vertue of the spirituall sacrament Moreouer Theophylactus which is counted as it were a certaine follower and interpreter of Chrysostome doth affirme this most plainely as we haue aboue more fully set foorth out of the which I will repeate a few thinges here the rest Reader thou maist thy selfe take out of him For both he taketh vtterly away carnal imaginations and affirmeth that the words of this mysterie are spiritually to be vnderstood as those which haue no things carnall but bring euerlasting life and he sheweth the manner and way how to vnderstand them writing in this wise And how saith he is not flesh seene O man Thoph in Mar. cap. 14. this is done for our infirmitie for insomuch as the bread and wine be of those things which we be acquainted withall we abhorre them not but if we should see blood and flesh set before vs we could not abide it but should abhorre it Therefore God of his mercie fauoring our frailtie retaineth still the forme of bread wine but he changeth the creatures into the power of flesh and blood The same man in Ioan. cap 6. vpon these words Idem in Ioan. cap. 6. This is a hard saying who can away withall c. See their follie for their dutie had been to haue asked learned those thinges whereof they were ignorant but they started backe and did construe nothing spiritually but all things as they outwardly appeared For when they heard of flesh they thought hee would compell them to be deuourers of flesh and blood But because wee vnderstand it spiritually neither wee be deuourers of flesh and yet we be sanctified by such meat The opinion of Theophylactus is certaine that
the faithfull be not in the sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is deuourers of flesh as I may so terme it as the letter properly soundeth but that spirituall sence is required that is the forme of bread wine being retained the vertue of his flesh and blood is receiued of the faithfull as it is manifest by his owne words both here and those before rehearsed Bertram Wherefore Bertram following the opinion of the old Fathers hath thus written For according to the substance of the creatures they be the same also after that they were before the consecration They were before bread and wine in which forme being now consecrated they seeme to remaine Therfore is there a thing changed inwardly by the mightie power of the holy Ghost which faith beholdeth and feedeth the soule and ministreth substance of eternall life Likewise But now because faith doeth behold that whole whatsoeuer that whole is and the eye of the flesh perceiueth nothing ye shall vnderstand that those things which be seene be the bodie and blood Christ not in forme but in strength The same Bertram when he had rehearsed this saying of Isidore Which thinges for that cause be called sacraments because vnder the couer of corporall things the diuine power doth worke more secret saluation whereupon they be called sacraments also of their secret and holie vertues and in Greek it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it hath a secret hid dispensation And after he addeth of his own this saying What be we taught therby but that the body blood of the Lord be for that cause called Mysteries because they haue a secret and hid dispensation that is they be one thing which they outwardly betoken and another which inwardly they inuisibly worke Of this also they be called sacraments because vnder the couer of corporall things the diuine power doth more secretly minister the saluation of those that receiue them faithfully By all these things which haue hitherto bene spoken it hath bene made manifest that the body and blood of Christ which in the Church be receiued by the mouth of the faithfull bee figures according to their visible forme but according to their inuisible substance that is the power of the heauenly Word they verily be the body and blood of Christ Whereupon according to the visible creature they feed the body but according to the vertue of their better substance they both feed and sanctifie the minds of the faithfull These bee Bertrams words Hitherto haue we declared what hath bene the opinion of the old true diuines of the Supper of the Lord aswell Grecians as Latines euen vnto Bertrams time who in the yeere after Christs birth 840. was a famous man both in life learning noted by no man of Heresie nor found fault with as hauing ill written but greatly praised by the iudgement of learned and good men Wherefore that Iohn called Abbas Trithemius Abbas Trithem doubted not to reckon him in the roule of diuine famous writers and to praise him by this his testimony that foloweth Bertram an Elder and Monke very expert in holy Scripture and notably wel learned in humanitie quick of wit eloquent of speech no lesse famous in life then learning writ many notable little treatises whereof a few haue come to my knowledge He writ one booke of Predestination a cōmendable worke To Charles the king brother to Lotharius the Emperor of the body and blood of the Lord another booke These things haue I the more willingly rehearsed to this intent to reproue that railing boldnes of tongue that some man hath vsed who in a book newly set forth of this controuersie when he had nothing wherewith he could answer Bertram thought it sufficient to despise this so famous a man to note him with the name of an heretike Bertram saith he or what other soeuer was author of that worke set forth in his name was a crafty and an impudent Heretike O shameles face and meet to be bridled Barnard also which liued 300. yeere after Bertram doth reiect all carnall vnderstanding in the wordes of the Lords Supper and acknowledgeth onely a spirituall whose words taken out of his Sermon in the day of the Lords Supper I haue here added A sacrament is called a holy signe or holy secret Many things certainly be done only for themselues some other also for other things betokened and they be called signes and be so As for example of vsual matters a ring is giuen absolutely for a ring there is no signification It is giuen to set a man in possession of any estate of inheritance and it is a token so that now he that receiueth it may say the ring is of smal value but it is the inheritance that I seeke After this sort therefore our Lord drawing neere his Passion was careful to set his disciples in possession of his grace that his inuisible grace might be giuen by some visible signe To this intent hee ordained the sacraments Idem de S. Mart. To this end is the partaking of the sacrament of Thankesgiuing The same man of S. Martin Without faile euen vnto this day is the same flesh giuen vs but spiritually not carnally neither haue we to finde fault that there is denied to this our time the appearing which was shewed to the Fathers of the olde Testament or that presence of his flesh which was declared to the Apostles For certainely neither of both can be prooued to be wanting to those that consider it faithfully For the true substance of his flesh is also now present with vs no doubt but in a sacrament and there be reuelations but yet in spirit and povver so that no part of grace can be prooued to be wanting in the time of grace that now is In cōclusion neither the eye hath seene nor the eare hath heard neither haue they ascended into the heart of man which God hath prepared for them that loue him Notwithstanding he hath reueiled them vnto vs by his Spirit Neither marueile thou that he gaue carnal apparances vnto them which looked for his carnall comming for it is necessary that we haue the grace so much more of force the reuelation of more dignitie as those things vndoubtedly be more excellent that we looke for It cannot be hid by these things that we haue spoken what was Bernards opinion of the presence of the flesh in the Lords Supper First folowing the old writers he appointeth two parts of the sacrament the outward signe and the invvard matter which he defineth to be inuisible grace Againe the flesh is giuen to vs but spiritually not carnally Finally that the very substance of his flesh is present but yet as it is fit for the time of grace in grace spirit and povver As for that other Sermon of the Supper of the Lord since it is not reckoned among Bernards owne works albeit it be not contrary to these things that we haue now
of thy heart and especially receiue it whole Christ with the thirstie draught of the inward man Eusebius declareth by this similitude what maner of change is made in the sacrament how earthly things be turned into the substance of Christ and what maner of substance that is without doubt like vnto that change wherewith wee be altered in our Baptisme and such a substance as wee put on in the bath of Regeneration when we be borne the children of God and made a new creature and new men when we passe into the body of the Church where in our outward part nothing is changed but all inwardly and for that cause calleth he it spirituall food which we behold in faith touch with minde take with the hand of our heart and receiue with the thirstie draught of the inward man Ambros in Epist ad Hebr. de consecrat dist 2. With this agreeth that that Ambrose writeth vpon the Epistle to the Hebrewes and is repeated De consecrat dist 2. In Christ was once a mighty sacrifice offered for an euerlasting Redemption vvhat doe vve then doe vve not dayly offer him yes but in remembrance of his death and it is but one sacrifice not many for Christ vvas once offered and this sacrifice is a paterne of that Ambrose saith plainely that that true sacrifice vvas once offered but this sacrifice is offered euery day and hee declareth in vvhat sort it is one sacrifice and not one vvhen he saith that this is a paterne of that The same man in his booke of Mysteries saith Idem in lib. de Myst. In that sacrament is Christ because it is the body of Christ it is not then a corporall but a spirituall food vvhereupon the Apostle also saith of the figure of it That our fathers did eate the same spirituall food for the body of God is a spiritual body the body of Christ is the body of the diuine spirit These things cannot be said of Christes true and proper body namely that it is a spirit for a spirit hath not flesh and blood vvhich that body hath as the Lord himselfe did vvitnesse before his disciples Feele yee and see you saith he for a spirit hath not flesh and bones as you see me haue Idem de Sacr. lib. 4. Wherefore the same auctour De sacramentis lib. 4. saith thus Thou seest therefore hovv mighty in operation the vvord of Christ is If then there be so great force in the vvord of the Lord Iesu that those things should begin to be which were not hovv much more is it of force to make those things remaine which were and yet to change them into another thing The heauen was not the sea was not the earth was not But hearken to him that saith He spake the word and they were made he commanded and they were created Therefore that I may ansvvere thee it was not the body of Christ before the consecration but after the consecration I tell thee it is now the body of Christ He spake the word and it was made he commanded and it was created Thou wast thy self but thou wast an old creature after thou wast consecrated thou didst beginne to be a new creature Wilt thou know how new a creature Euery one is saith he a new creature in Christ Ambrose taketh his argument à maiore By the word of God new things are made then is it no marueile if things which now be and remaine are changed into another thing by his word vvhich thing is done in Sacraments Examples of the first are Heauen the Sea the Earth of the later man which before he be regenerate is an old creature but after regeneration by force of the word albeit he be the very same he vvas before namely a man still yet he receiueth an invvard change and of an old is made a new creature Like vnto this he affirmeth the change in the sacrament to bee when as both bread remaineth and yet getteth to it selfe a nevv substance that is to say a new dignitie That same thing doth hee yet more fully expound in his sixt booke writing thus Idem de sacrament lib. 6. Peraduenture thou mayest say How is it very flesh for I see a similitude I see not the trueth of blood in deed First of all I told thee of the vvord of Christ that it worketh as of force to change and alter the appointed kindes of nature Moreouer when the disciples of Christ could not away with his talke but hearing that hee vvould 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 therefore any moe should so say but the grace of Redemption should remaine Therefore thou takest the sacrament in a similitude but thou doest attaine the grace and vertue of the true nature At the last he addeth to make vp the matter And thou which receiuest bread art made partaker in that spirituall food of the diuine substance We learne by the authoritie of this so great a man that that which we take in the sacrament is a spiritual not a corporall food neither that that flesh is to be taken after the maner of his proper flesh as the Capernaits did and vvith offence went backe but together with the outvvard signe we obtaine the grace and vertue of the true nature and receiuing the bread are partakers of his diuine substance And here also we see that Ambrose was of the same opinion that Emissenus was and far otherwise vnderstandeth both the alteration which is made in the sacraments and also the very terme of substance then it is either taken in proper speach or as Philosophers do naturally speake Idem de offic lib. 4. cap. 48. To the same purpose serueth also that which he writeth in his booke De officijs lib. 4. cap. 48. Here is the shadovv here is the image there is the trueth the shadow in the Lavv the image in the Gospel but the trueth in heauen In time past the Lambe was offered the calfe vvas offered Novv is Christ offered but he is offered as man as taking his Passion but hee as a Priest doeth offer himselfe here as in an image but there in trueth where hee maketh intercession for vs as an aduocate vvith his Father Hee putteth a difference in the one oblation from the other And albeit both after their maner be done in deed yet this vvhich is solemnized in the Church is done in an Image but the trueth it selfe remaineth as an Aduocate for vs vvith the Father And this place of Ambrose doeth seeme to be like to that place of Origen vpon the 38. Origen in Psal 38. Psalme vvhere he intreateth of that saying of Paul For the Law hauing a shadow of those good things to come hath not the very Image of the things c. And thus he vvriteth But if any man can passe from this shadovv let him
be thought here that we eate the rawe flesh of a man or drinke his blood but that the words bee spirituall and spiritually to bee vnderstood that they be termed flesh and blood but ought to be vnderstood of spirit and life that is to say of the vertue of the Lords flesh that giueth life And therfore saide hee that the povver of life was put into the outward signes Idem in Ioan. lib. 11. cap. 26. and called it by an apt signification the body of life The same man vpon Iohn lib. 11. cap. 26. doth expound somewhat more plainely how wee be coupled corporally both with Christ and with our selues and that by the partaking of the sacrament although we be seuered both in body and soule It must be considered saith he whether to the vnitie of consent and will wee may also finde a naturall vnity by which we shall be lincked among our selues and we all vnto God For peraduenture we are ioyned also with corporall vnion although we be seuered one from another that ech one apart hath his being and distance of place For although Peter and Paul be one by vnity in Christ yet Peter is not Paul Afterward within few words hee thus concludeth The originall therefore and the way whereby wee bee partakers of the holy Ghost and vnited to God is the mysterie of Christ for we bee all sanctified in him Therefore that hee might vnite vs one to another and euery one to God although we bee seuered both in body and soule yet hath hee found a vvay agreeable to the counsell of his Father and to his ovvne wisedome For hee blessing those as beleeue with his body through the mysticall communion doeth make vs both with himselfe and also among our selues one body It is plaine that Cyrillus spake not of the same kind of body when he saith Although they bee seuered in body and soule yet they which beleeue through the body of Christ and by the mysticall communion be made one body with Christ and betvveene themselues For euen as the faithfull being ioyned in that spirituall body are one body although their proper bodies remaine seuered Euen so also wee being ioyned with Christ in that spirituall body are made one body with him although his ovvne proper body bee farre distant from our bodies Let vs adde one place more taken out of this Father Idem in lib. ad Euop Anat. 11 which is in his booke Ad Euoptium Anath 11. where he speaketh thus of Nestorius Doeth not he pronounce this mysterie to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a deuouring of mans flesh and violently driue the mindes of the faithfull without conscience into false interpretations and with mans inuentions take those things in hand which are receiued by an onely pure and vnsearchable faith Cyrillus doth in this place obiect against Nestorius That to maintaine this error he did speake too grosly of the Sacrament as though the faithfull doe properly therein eate mans flesh which by the Greeke word hee calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But such kind of thoughts hee termeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say as Budaeus doeth interpret it counterfeite not right not sincere For so much as here is no place for such kinde of worldly and common imaginations We ought to thinke the like of Theophylactus who although in some place he may seeme to haue follovved a more grosse opinion as vpon Matthew the 26. Chapter whose words wee haue aboue rehearsed wherein he seemeth to denie that the bread of the Sacrament of thankesgiuing is a figure of the Lords body but the very body indeede yet when he saith It is no figure he meaneth that it is not onely a figure as in another place where vpon Marke and Iohn it is read for else hee should haue repugned against all the olde Writers and that is not likely who throughout terme this Sacrament a figure an image a signe and patterne Besides in that he said it was the body in very deede his meaning was not to haue it taken after a worldly and common sort as it shall manifestly appeare by those things that follow for he writing vpon these words in the sixt Chapter of Iohn Theophylac in Ioan. cap. 6. The Iewes therefore did striue among themselues saying How can this man giue vs his flesh to eate saith thus It behoueth vs therefore after that wee heare vnlesse yee eate the flesh of the Sonne of man yee shall haue no life in taking the heauenly mysteries to keepe stedfast and vnwauering faith and not to be inquisitiue how For the naturall man that is hee that follovveth mans carnall and naturall thoughts is not apt to conceiue such matters as bee aboue nature and spirituall and euen so he doth not vnderstand the spirituall eating of the Lords flesh whereof who so bee not partakers shall not bee partakers of euerlasting life And by and by hee expoundeth thus these words Hee that eateth my flesh c. In this place vve learne the Sacrament of the communion For he that eateth and drinketh the Lords flesh and blood abideth in the Lord himselfe and the Lord in him for there is a new mixture made and aboue reason so that God is in vs and wee in God Here the Author teacheth that faith must be had in the mysteries and not to be inquisitiue how and therewithall he remoueth apart mans carnall or naturall thoughts and requireth onely a spirituall meaning and commendeth a more hie maner of eating For he addeth not long after vpon these words This is a hard saying who can heare him c. But see their folly For their duetie had been to haue asked and learned those things whereof they were ignorant But they drew backe and did expound nothing spiritually but all things as they outwardly appeared For in as much as they heard of flesh they thought he would compell them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is deuourers of flesh and blood But because we vnderstand it spiritually neither wee bee deuourers of flesh and yet be we sanctified by such meate By and by also expounding this It is spirit that quickeneth thus he writeth Because as we haue often sayd they that carnally expounded such things as Christ spake were offended he sayth When those things that I speake are spiritually vnderstood that onely bringeth profit but the flesh that is to say to expound them carnally profiteth nothing but is occasion of offence So therefore such as heard carnally those things that Christ spake were offended He addeth therefore The words which I speake are spirit that is to say they be spirituall and life hauing nothing that is carnall and bringing euerlasting life Let vs adde hereunto those things which he writeth vpon Marke 14. cap. 1. For the bread is not onely a figure and a certaine patterne of the Lords body but it is turned into the very body of Christ For the Lord sayth The bread which I will giue is
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
that earthly and mortall things bee changed into the substance of Christ aske thy selfe that art nevv borne againe in Christ Lately thou wast farre from life a stranger from mercy and being invvardly dead banished from the way of health and suddenly professing the Lawes of Christ and by vvholsome mysteries renued diddest passe 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 made sonne of God by adoption abiding stil in thy visible measure and inuisibly made 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 farre another in the outvvard man nothing is added and all is changed in the invvard man and so man was made the Sonne of Christ and Christ was formed in the minde of man Euen as therefore the former basenesse set apart thou hast suddenly put on a nevv dignitie and as in that God hath healed those things that were amisse in thee put avvay thy imperfections vviped avvay thy spots thy eyes are not trusted withall but thy senses so when thou goest vp to the reuerend Altar to bee fed with the spirituall meat behold in thy faith the holy Body and Blood of thy God honour it marueile at it touch it vvith thy minde take it in the hand of thy heart and especially receiue it whole vvith the thirstie draught of the invvard man Eusebius Emissenus declareth by this similitude what maner of change is made in the sacrament how earthly things namely bread and wine be turned into the substance of Christ and what maner of substance that is surely like vnto that change wherewith wee be changed in Baptisme and such a substance as we put on in the washing of regeneration when we passe into the body of the Church where nothing is changed in our outward part but all in our inward man which is called a new man and a new creature and for that cause doeth Emissenus terme this substance A secret purenesse and new dignitie In like maner also he calleth the bread of the Lord which hath gotten a nevv substance that is to say a secret power and nevv dignitie Spirituall food which we behold with faith touch in minde take in the handes of our heart and receiue with the thirstie draught of our inward man If it be well and diligently weighed how Emissenus Ambrose and the other fathers haue vsed the termes of Nature and Substance it may easily be vnderstood how vainely they trouble themselues which appoint a carnall eating of the flesh and doe not apply the wordes to the matter intreated of For that which we see done in other disciplines that the words do change their significations according to the matter that euery kinde of learning treateth of as Genus Species Figura and other such like do signifie one thing with the Grammarians another with the Logitians and another thing with other writers the same also ought we to obserue in diuinitie when they intreat of the Sacraments The fathers make mention of Nature and Substance not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not as naturall Philosophers speake but men disputing of diuine matters do apply the terme of Nature and Substance to grace vertue and efficacie forasmuch as the nature of the Sacrament so requireth The like maner of speaking doeth Chrysostome vse when he saith But that not onely by loue Chrysostome but euen in very deed we should be turned into that flesh that is wrought by the meat which he hath giuen vs. We be turned in very deed into the flesh of Christ but that conuersion is spirituall not carnall And thus much by the way of the signification of the words Epiphan in Ancho Epiphanius in Anchorato For we see that our Sauiour tooke into his handes as the Gospel containeth that hee rose in the Supper and tooke this and when he had giuen thankes he said This is mine c. And we see that it is not equall nor like neither to the image that is in the flesh nor to his inuisible Godhead nor to the features of his members For this is of a round shape and without sense as farre as pertaineth to power and therefore his will was to speake by grace This is mine c. and euery man beleeueth his word for he that doth not beleeue that he is true as he said he is fallen from grace and health But we beleeue that we haue heard that it is his for wee know that the Lord is all sense all indued with sense all God all mouing all working al light all incomprehensible but yet as one which hath giuen vs this with grace We admonished you before that Epiphanius doth in this place goe about to proue that man being made after the Image of God hath verily the Image of God not according to the proper nature of diuinitie but after grace and vseth the similitude taken of the sacrament of Thankesgiuing the which according to the proper maner of a body he denieth to be the body of Christ since it hath neither the forme of a true body neither can feele or moue and yet is beleeued by grace to be verily his body Idem lib. 3. cont Haer. To. 2. He is of the same opinion Lib. 3. against Haeresies To. 2. where he speaketh thus of the sacraments Christ went downe into the waters rather giuing then receiuing rather offering then needing giuing them light making them mighty for a figure of those things that were to be wrought in them whereby they that beleeue on him in trueth and haue the faith of trueth might learne that he was verily made man and was verily Baptized and that so by his ascension they also might come and receiue the vertue of his comming downe and might be made lightsome by his giuing light that the saying of the Prophet may here bee fulfilled in the change of power that was giuen for saluation the vertue I meane of the bread that was receiued from Ierusalem and of the strength of the water so that here the vertue of the bread and strength of the water may be made of force in Christ that the bread should not be the strength in vs but the vertue of that bread And the meat surely is bread but the vertue in it is it that quickneth And not that water alone should cleanse vs but that in the strength of water by faith and efficacie and hope and perfection of mysteries and calling vpon the sanctification might be wrought for vs the perfection of saluation This place doeth make the other somewhat more plaine There he said that the bread of the sacrament of Thankesgiuing is the body by grace here he attributeth vertue to the bread as strength to the water in Baptisme often repeating this terme Vertue and confirming that this vertue and strength doth sanctifie The