it followeth Iesus tooke bread c. Here the Euangelist sheweth two causes of this sacrament the efficient material cause The efficient cause is Iesus Christ the sonne of God Iohn 1.29 who is the lambe of God that taketh away the sins of the worlde who hath made peace betweene God and vs by the blood of his Crosse Collos 1.20 hath reconciled vs in the bodie of his flesh through death 1. pet 1.18 who hath redéemed vs from our vaine conuersation receiued by the traditions of our fathers neither with gold nor siluer but with his owne precious blood who hath loued vs hath washed away our sinnes in his blood Apocal. 1. â— made vs kings and priests vnto his father euen this Iesus our only Sauiour redeemer hath ordained this holy sacrameÌ„t for vs left it vnto vs in remeÌ„braÌ„ce of his death for a gage of our saluation purchased thereby Wherefore if Iesus Christ and our saluation procured by him be deare and pretious vnto vs then also this sacrament which he hath deliuered vnto vs and instituted for vs to confirme our faith in him ought to be deare and precious vnto vs. Therefore we should be very carefull that neither negligently we absent our selues from it nor vnreuerently come vnto it nor that we make not smal account of it for if we vse to make great account euen of small things which our deare friends leaue vs at the houre of their death in remembrance of them How much more account ought we to make of this sacrament how small soeuer it séeme to the outward eye of flesh blood séeing that our deare redéemer Iesus Christ euen as it were at the houre of his death bequethed and committed it vnto vs and hath left to be a necessary foode vnto our soules that thereby we may dayly more and more grow vp in him But hereof I shall haue occasion hereafter further for to speake when I shal intreat of our dew preparation in comming to receiue this holy Sacrament The second cause touched in these words which is the materiall is bread and wine as after followeth which be the outward matter and elements of this sacrament and be holy signes of Christs blessed body offred and of his pretious bloodshed for vs. And here that we may the better know the true nature and vse of sacraments we are to vnderstand that God in offering to vs our saluation purchased by Iesus Christ vseth two things the one is his words wherein be contained his swéete and pretious promises of mercie grounded founded vpon Iesus Christ the other is externall signes which wée call sacraments be added to the word for seales to seale to confirme vnto our consciences the promises of the word euen to set that before our eyes which the promises of gods word do sound into our eares for we are to marke this that both the promises of the word and also the sacraments lead vs to one selfe same thing that is to Iesus Christ in him only to séeke our saluation for as the word doth this as appeareth by those places before alledged out of Iohn 1.29 Col. 1.20 1. Pet. 1.18 Apocal. 1.5 and infinite such other euen so do the sacraments lead vs as it were by the hand vnto the same liuely set the same before our eyes As for example baptisme doth teach vs to the eye that euen as water washeth away the vncleanesse of our bodies so Christs pretious blood which hee shed for vs cleanseth vs from the filthines and giltines of our sins And this sacrament of Christs supper teacheth and assureth vs that euen as bread and wine féede nourish strengtheÌ„ comfort mans hart so also Christ Iesus who offred his body and shed his blood once for al euen for vs féedeth nourisheth strengthneth comforteth our féeble sinful soules vnto eternal life And these two things his word outward sacraments God hath from the beginning vsed therby to offer our saluation to vs to assure vs of his fauour When God had created Adam Eue and placed them in Paradise he did not onely by word teach and admonish them to serue and honour him their creator but also he did set the trée of life in Paradise which should set before their eyes effectually teach them to imploy that life which they had receiued of God to Gods glorie When God had brought that fearefull floud vpon the world for the horrible corruption wickednesse thereof and did in mercie determine neuer in like manner to destroy it so againe Gen. 9.11 he did not onely assure vs therof by his word and promise but also the more to confirme it vnto vs did set his bow in the clouds that as often as we behold the same we should be assured of the performance of gods promise as euen to this day appeareth When it pleased God to accept Abraham and his séede to mercy he did not onely signifie the same to Abraham by making his couenant with him Gen. â—7 that he would be his God and the God of his séed and that in his séed al nations of the earth should be blessed but also he gaue vnto him the sacrameÌ„t of Circumcision to be a seale of this his couenant to assure them that by that blessed séed Iesus Christ he would circumcise the foreskinne of their hearts and cut away all their vncleanenes And when God as it were renewed this couenaÌ„t to the Israelites when he brought them out of Egypt he did not onely giue his Law vnto them wherein his couenant was conteyned but also ordeyned the passeouer and many other sacrifices to confirme the same vnto them in being holy figures and signes of Iesus Christ to come vpon whom the couenant was grounded Euen so to confirme the new testament and couenant made with vs wherof I made mention before Hierom. 3â— 31 Heb. 8.8 which is the same in substance with the olde but called new because it is renewed vnto vs in Iesus Christ reueiled adorned with greater graces of Gods spirit Christ hath ordeined sacrameÌ„ts in number as S. Augustine affirmeth fewest August Epist ad Ianuar. 118. in obseruation easiest in signification most excellent that is Baptisme his holy Supper And therefore our Sauiour Christ speaking of the cuppe as S. Luke and S. Paul report his words saith 1. Cor. 11.25 This cup is the new testament in my blood that is to say a sacrament and seale of the new testament and couenant of God confirmed vnto vs in his blood And this manner of teaching and delyuering of things by these two kinds of things words obiected to the eares and outward signes to the eyes it séemeth that we by the instinct of nature or rather of God haue in like sort receiued for in conueighing of things from one to an other we obserue the same order As if a man make conueiance of lands or goods he doth it
c. 1. Cor. 11.25 I would aske of these men that grate so earnestly vpon the letter and vrge so eagerly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word whether the cup that is made either of siluer gold or wood for by the way as Bonifacius the martyr sometime said B. Rhenanus in Annotat. in Tertull de Corona militis In old times we had wooden Chalices and golden priests but in these dayes we haue golden Chalices and wooden priests be the new Testament No no say they by the cuppe is ment by a figure the thing in the cup. Thus they that haue cried out against figures and figuratiue speeches in the sacramēt and haue scornefully called such as haue vsed them figurators M. Anto. Constantius fol 2. c. tibi saepe are now forced to flée to a figure to forsake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. the expresse words and by the cuppe to vnderstand the thing contained in the cuppe But to graunt them this what is in the cup wine say we blood say they Now to grant them this their owne assertion for disputation sake I will aske them whether blood be the new Testament I suppose they cānot with any forehead or face say that blood is the new Testamēt for what is the new Testament but the new leage couenant which God maketh with vs in Christ Iesus as it is set forth in Ieremie and the Epistle to the Hebrewes in these words Hierem. 31.31 Hebr. 8.10 This is the Testament that I will make with the house of Israel after those dayes saith the Lord I wil put my Lawes in their minde and in their heart I will write them and I wil be their God and they shal be my people I wil be merciful vnto their vnrighteousnesse and I will remember their sinnes and their iniquities no more This promise of mercy is the new Testament And therfore neither wine nor blood is properly the new Testament but a Sacrament a holy signe and seale of the new Testament confirmed vnto vs in the blood not of Oxen or Goats but of Iesus Christ the sonne of God Whereupon I thus reason with the Papists as the Cuppe or that in the cuppe is the new testament so is the bread the body of Christ but neither the cuppe nor the thing in the cuppe is properly the new Testament but a holy signe and Sacrament of the new testament So the bread is not properly the body of Christ but a holy signe and pledge of his body offred vpon the crosse for vs. And this phrase of speach in attributing to the Sacrament the name of the thing whereof it is a sacrament which séemeth so rough in these fine mens mouthes both the spirite of God in the holy scriptures we in our common talke vse to giue too bare naked signes which do not exhibite as sacramēts do the thing signified but barely signifie the same as in the example before alledged by S. Augustine Genes 41.26 the seuen thinne eares of corne and the seuen leane kine are said to be seuen yeares when as they did but onely barely signifie the seuen yeares of famine which were to come Genes 40.11 So also Ioseph saith of the thrée branches of the vine and of the thrée white baskets the thrée braunches be thrée dayes and the thrée white baskets be thrée dayes 16. when they did but onely signifie the thrée dayes wherein the butler should be restored and the baker hanged So S. Paul calleth the wiues vaile or couering of her head 1. Cor. 11.10 her power being but a bare signe of her husbandes power ouer her and many such other examples might be alledged out of the scriptures but these shal suffice In our common speach we vse to call bare pictures by the names of those persons whereof they be pictures Alluding to the pictures which hang in my lord S. Iohns great Chamber So we say this is king Henry the seuenth this is king Henrie the eight this is Francis the french king this is the Lord Cromwal and yet those pictures be not those personages but only and barely represent them Now if we vse to speak thus of pictures which be but bare signes of men and do but only represent the formes shapes of thē How much more may we so speake of this Sacrament and call it the body and blood of Christ being not a bare signe representation thereof but an instrument of Gods grace whereby the bodie and blood of Christ is truly offered to all and effectually receiued of the faithfull children of God to nourish and comfort their soules Yea moreouer the very prophane Poets haue vsed this phrase of spéech as Virgil saith faliere dextras for to breake promise where by Dextras the right hands he meaneth promises made by giuing the right hand Iliad 3. So Homer saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. The Herolds brought from the citie the faithfull othes of the gods two lambs pleasant wine the fruite of the earth And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibidem post i. but the gorgeous Harolds brought forth the faithful othes of the gods In which places by the faithful othes are ment the lambs and wine which they slew and powred out in confirmation of those promises made touching the combate betwéene Menelaus and Paris and so Eustathius vnderstanding it expounding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faithful othes that is the sacrifices Where we sée that the external sacrifices the lambes slaine and wine powred out to confirme those othes that they which did not performe them might be slaine and their blood braines powred out as those lambes and wine were are called the othes themselues These places to this end only I alledge to shew vs that it should not séeme so straunge a thing to attribute to the outward signe and Sacrament the name of that thing wherof it is a sacrament and for the confirming whereof vnto vs it is ordained and vsed But that this exposition of mine or rather of God himselfe as hath béene proued by many places and reasons out of the scripture may plainly appeare to agrée with the doctrine of the auncient and godly fathers of the Church I will set downe some places out of their bookes to be as witnesses to giue testimony to the truth of this doctrine Tertullian saith Lib. 4. aduers Marcionem Christ professing that he did greatly couet to eat the passeouer as his owne for it were vnméete that God should couet that which were an others taking the bread and distributing it to his disciples made it his bodie saying this is my bodie that is to say a figure of my bodie but it should be no figure vnlesse Christs bodie were a true bodie for a vaine or void thing such as is a ghost cannot haue a figure Phantasma Héere Tertullian expoundeth these words This is my body by this that is figure of
words This is my body We are to consider that it is no maruell if our sauiour Christ heare speaking of a Sacrament do speak sacramentally and do vse a phrase of speach vsual and common to all Sacraments that is to giue the outward signe the name of the thing signified for whereas a sacrament consisteth of two things an earthly and an heaueÌ„ly as Irenaeus saith Lib. 4. cap. 14. the outward element and the thing wherof it is a sacrament and that there is a similitude agréemeÌ„t betwéene these two as namely in this sacrameÌ„t for as bread wine as aboue I haue declared do nourish strengthen comfort mans heart body euen so doth Christs body and blood nourish streÌ„gthen comfort the soules of Gods children by reason of this agréement the name of the thing signified being the heauenly is attributed to the signe being the earthly And this is done for good and great reason that we in receiuing this Sacrament should not set fixe our minds vpon the earthly thing the bread and wine but thereby be lifted vp to behold the heauenly thing that is the body blood of Iesus Christ giuen for vs. This doctrine the auncient Fathers do most plainely set downe how straunge soeuer it séeme to the fauorers of the rotten ruinous Religion of Rome Augustine writeth thus August Epâ—st 1â— ad Boâ—â—facium Si enim sacramenta quandam similitudinem c. i. If sacraments had not a certaine similitude and likenesse of those things whereof they be sacraments they were no sacraments at all And by reason of this similitude they do often take the names of those things As therefore after a certaine sort the sacrament of Christes bodie is Christes bodie and the Sacrament of Christes blood is Christs blood so the sacrament of faith is faith And againe August Leâ—â— quest â—7 Solet autem res quae significat eius rei nomine quam significat nuncupari c. The thing that signifieth is wont to be called by the name of the thing which it signifieth as it is written the seuen eares of corne are seuen yeares for hée did not say Genes 41.26 they signifie seuen yeares And the seuen kine be seuen yeares and many such like Hence commeth it that was said The Rock was Christ for hée said not The Rock doth signifie Christ but as though it were that which in truth by substance it was not but by significatioÌ„ In like manner doth Theodoretus in his first Dialogue Theodoretus dialog 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Therefore our sauiour chaunged the names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his bodie hath giueÌ„ the name of the signe to the signe the name of his body So he that called himself a vine hath also called the signe his body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This thou hast spoken truely but I would learne the cause of this change of the names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The scope end is euident to them that be instructed in diuine matters for our Lord would that they which be partakers of the diuine misteries should not set their minds vpon the nature of the things that are séene but by the chaunge of the names to beléeue the chaunge that is wrought by grace for he that called his naturall body wheat and breade and againe called himselfe a vine the same hath honored the visible signes with the name and title of his bodie and blood not chaunging nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but adding grace vnto nature hitherto Theodoritus In which words he flatly affirmeth that the name of the thing signified is giuen to the outward visible signe and sheweth the cause and reason why it is so done And that it is a vsual and common phrase as I said before in al sacracraments it is most plaine by many places of the scripture Cap. 17. 〈◊〉 Hoc est pâ—ctum pag. 13 〈◊〉 In Genesis God saith of Circumcision This is my Couenant And againe My Couenant shal be in your flesh Here Circumcision is called the Couenant and yet it was not the Couenant for this was the Couenant that God would be God to him and to his seede after him c of this Couenant Circumcision was a signe and seale as in the same place is said yée shall circumcise the foreskinne of your flesh Genes 17.11 and it shal be a signe of the Couenant betwéene me and you This Circumcision which was a sacrament and signe of Gods Couenant is called the Couenant it selfe to the end they vsing remembring it might be put in minde of Gods Couenant which it signified sealed Exod. 12.11 â—stenim phase iâ— est transitus domini and confirmed vnto them So the Paschal lambe is called the passeouer in these words Yée shall eate it in hast for it is the Lords passeouer And againe Choose out and take ye for euery of your households a lambe and kill the passeouer So our Sauiour Christ also calleth it in this Chapter Vers 18. I wil kéepe the passeouer at thine house with my Disciples Here yée sée that the lambe is called the passeouer and yet the lambe properly was not the passeouer for the passeouer was the passing of the Angel ouer the houses of the Israelits where the blood of the lambe was sprinckled when he destroyed the first borne of the Egyptians Now the Lambe was a sacrameÌ„t holy signe and pledge of this passeouer and deliuerance and so consequentlie of that true deliuerance from eternall destruction and damnation by Iesus Christ The sacrifices in the olde Lawe were called sinnes because they were offred for sinne in which sense God by the Prophet saith of the priests they eat vp the sinnes of my people Hose â— 8 meaning the sacrifices which they offered for the sins of the people So likewise Christ is called sinne He that knew no sinne 2. Cor. 5.21 was made sinne for vs that we should bée made the righteousnesse of God in him The Rocke is called Christ The Rock was Christ saith S. Paul 1. Cor. 10.4 yet the Rock was not properly Christ but a Sacrament of Christ But to come nearer to this matter 1. Cor. 10 1â— Saint Paul saith the bread which we breake is it not the communion of the body of Christ in which words he meaneth and affirmeth bread to bée the communion of the body of Christ And yet properly bread is not the communion of the body of Christ but a Sacrament and pledge of that spirituall communioÌ„ which we haue with Christ for as the bread receiued into our bodies is ioyned vnto vs and made ours so Iesus Christ receiued by faith into our soules is made ours Ephes 3.17 1. Iohn 1.3 Ephes 5.30 we haue fellowship with him yea and be made flesh of his flesh and bone of his bones Moreouer whereas Christ saith as S. Paul recordeth This cuppe is the new Testament in my blood
Fathers did teach touching the two natures of the deitie and humanity in our Sauiour Christ that they are neither to be distracted a sunder and seperated as did Nestorius nor the properties of them to be confounded as did Eutiches but the said properties are to be distinguished Euen so are we to deale in this matter of the sacrament concerning the signe and thing signified that neither they are to be distracted a sunder deuided nor to be confounded â—ogether but to be distinguished The sign which is the bread and wine are things visible and corruptible which wil in short time putrifie Iesus Christ the thing signified is to our outward eyes inuisible and is incorruptible The bread and wine are vpon earth Iesus Christ is in heauen at the right hand of God The bread wine are receiued with our mouthes broken with our téeth and féede our bodies Iesus Christ is fide digerendus saith Tertullian Tertull. de resurrect carnis receiued and eaten by faith féedeth our soules to liue to God eternally The bread and wine are receiued of all both faithfull and vnfaithfull godly and wicked Iesus Christ is onely receiued of them who be faithful Ephes 3. in whose hearts he dwelleth by faith They that do eate the bread and wine do die not onely this outward death but also many die eternally Iohn 9.51 but he that eateth this bread that came downe from heauen which is Iesus Christ himselfe shal liue for euer Thus a difference is to be put betwéene the externall sacrament and Iesus Christ of whom it is a SacrameÌ„t And yet we must not distract seperate altogether Iesus Christ from the sacrament but beléeue that he is truely offered to all and effectually receiued of those that be gods children and haue a true faith which is the very mouth of the soule whereby they eate his flesh drinke his blood as Christ saith Iohn â— 35 I am the bread of life he that commeth to me shall neuer hunger and he that beléeueth in me shall neuer thirst Now I will onely shew briefly the vncertainty of this doctrin of Transubstantiation Lib. 4. dist 11. cap. Si autem and so I will end this discourse Peter Lombard the master of the sentences writeth thus Si autem quaeritur qualis sit illa conuersio an formalis an substantialis vel alterius generis definire noÌ„ sufficio formalem tamen non esse cognosco quia species quae ante fuerant remanent i. If it be asked what kinde of conuersion that is whether formal or substantiall or of any other kind I am not able to define But yet I know that it is not a formal conuersion because that the formes and shewes which were before do still remaine Afterward he addeth some think that it is a substantiall conuersion saying that one substance is so coÌ„uerted into an other substance that the one is essentially made the other to the which sense the fore alledged authorities do séeme to consent But some do not graunt that the substance of bread is at any time made the flesh of Christ Others be graunt that that which was bread or wine after consecration is the body and blood of Christ Some doe say thus that that conuersion is so to be vnderstoode that vnder those accidences vnder which before was the substance of bread and wine after consecration is the substance of the body blood but others haue thought that the substance of bread and wine doe there remaine and that there also is the body and blood of Christ Hitherto the master of all the Popish schoolemen whose booke of Sentences was of such credite and autority with them that it was more read expounded then the holy bible Whereby wée may plainely sée how vncertaine this their doctrine is and what diuers opinions haue bene of it So Gabriel Byell Gab. Biell in exposit Canonis Missae lect 40. an other great scholeman writeth thus Quomodo ibi sit Christi corpus an per conuersionem alicuius in ipsum an sine conuersione incipiat enim corpus Christi cum pane manentibus substantia accidentibus panis non inuenitur expressum in canone Bibliae Vnde de hoc antiquitus fuerunt diuersae opiniones .i. How the body of Christ is there whether by conuersion of some thing into it or without conuersion there beginne to the body of Christ with the bread the substance and accidences of the breade remaining still it is not found expressed in the canon of the bible Whereupon in old time there were diuers opinions hereof And afterward he rehearseth foure Besides this what if Iohn Fisher bishop of Rochester a great patrone of the Pope and his doctrine doe flatly confesse that this presence of Christs body and blood in the sacrament cannot be proued by the scriptures Ioh. Roffens Episc in defentio Regiae assertionis cont captiuit Babilonicam M. Lutheri N. 8. O. Whose words be these Hactenus Mattheus c. Hitherto Matthew who onely maketh mention of the new Testament neither is there any word here set downe whereby it may be prooued that in our masse there is made a true presence of Christs bodie and blood for although Christ made of the breade his flesh and of the wine his blood it doth not therefore follow that we by vertue of any word here set downe can doe the like when we attempt the same Again he saith Non potest per vllam scripturam probari c. It cannot be proued by any scripture that either a layman or priest as often as he attempteth the same can in like manner make of bread and wine the bodie and blood of Christ as Christ himselfe made séeing this is not conteined in the scriptures And again he concludeth this matter thus Ibid. Ex iis opinor c. By these things I suppose euery man perceiueth that the certenty of this matter depeÌ„deth not so much of the gospel as of the vse and custome which so many ages hath bene commended vnto vs from the verie first fathers Héere by the iudgement of Bishop Fisher this doctrine of Transubstantiation and reall presence dependeth not so much vpon the Gospel as vpon custome that it cannot be proued by the Scriptures whereby we may sée how vncertaine it is So that we may say with Tertullian Nihil de eo constat Lib. de carne Christi quia Scriptura non exhibet .i. We know nothing thereof because the Scripture doth not shew it And againe Lib. de monogamia Negat scriptura quod non notat .i. The scripture doth deny that which it doth not expresse wherefore let vs forsake this doubtful doctrine yea this erronious absurd and false doctrin and let vs imbrace the truth before declared let vs not séeke Christ here vpon earth but let vs lift vp our hearts into heauen there by faith eate Christs blessed body that was offred and drinke his
for that our sauiour Christ did eate the sacrament doth appeare by these his words after supper Verely I say vnto you Matth. â—6 I will not henceforth drinke anie more of the fruit of the vine c. And as our Sauiour vouchsafed to be baptized that he might sanctifie Baptisme vnto vs euen so he did receiue this sacrament also to sanctifie it vnto vs and thereby to assure vs the more of our communion fellowship with him Chrisost in Mat. Homil. 83. de Consecr dist 2. cap. nec Moses Et glos in cap. in Christo This both Chrisostom doth flatly affirm and the papists themselues do not deny but plainly confesse in these rude rimes without reason Rex sedet in Coena turba cinctus dnodena Se tenet in manibus se cibat ipse cibo i. The king sitting at his supper with his xii Apostles helde himselfe in his hands and fedde himselfe with the meat of himselfe Now whether this be not an absurditie that our sauiour Christ sitting with his disciples did with his natural body eate his naturall body I will commit it to the conscience and iudgement of the godly to consider And whether it must not hereof follow that he had too bodies one an Actiue that did eate and another a passiue that was eaten An other absurditie hereof ensueth that whereas the papists teach the Christs body is in the sacrament being impassible mortall and glorified contradictories must néeds be affirmed at one instaÌ„t vpon Christs bodie for his body wherein he sate at the table with his disciples was visible but the body in the sacrament inuisible that bodie was passible this impassible that subiect to death which shortly after died vpon the crosse this not subiect to death Now it can no more be that Christs body at one instant should be visible and inuisible passible and impassible subiect to death and not subiect to death then it can be a bodie and no body And therefore this is a foule absurditie Moreouer for Christs body to be at one instant in heauen and earth and infinite places of the earth is as I haue shewed and proued before an absurdity And that Christs bodie should bée in the Sacrament without any accidences of a body as form figure leÌ„gth breadth thicknesse is as I touched before an absurditie This doctrine bringeth an other absurdity which they maintain that wicked men do eat the very body of Christ Whereas Christ himselfe saith Iohn â— 54 whosoeuer eateth my flesh and drinketh my blood 56. hath eternall life and I will raise him vp at the last day And againe he that eateth my flesh and drinketh my blood 57. dwelleth in me and I in him hée that eateth me shal liue by me But the wicked haue not eternall life neither do they liue by Christ being deade in their sinnes Therefore the wicked do not eat Christs flesh nor drink his blood Augustine saith August in Ioh. tract 26. Huius rei sacramentum id est vnitatis c. The sacrament of this thing that is of the vnitie of Christs bodie and blood is prepared in the Lords table and receiued of the Lords table in some places euery day in some at certaine times of some men to life of some to destruction But the thing it selfe wherof it is a sacrament is destruction to none but life to euery one that is partaker of it Again the same Augustine saith August lib. 21. de imitat Dei cap. 25. Non dicendum eum manducare corpus Christi qui in corpore non est Christi i. we must not say that he doth eate the body of Christ who is not in the body of Christ And againe in the same place Idem ibid. Nec isti ergo dicendi sunt manducare corpus Christi quoniam nec in membris computandi sunt Christi c. Therefore they are not to be said to eat the bodie of Christ because they are not to be counted among the members of Christ for not to speake of other things they cannot at one time be the members of Christ and the members of a harlot Origene saith Est verus cibus i. Orig. in Matth. 15. that is the true meate which no wicked man can eate for if a wicked man could eat the body of Christ it would not be writen He that eateth this bread shall liue for euer These places I do alledge to confute not onely this absurd assertion but also that grosse doctrine of transubstantiation for if the bread be so transubstantiated into Christs body then the wicked do eate Christs body if the wicked do not eat Christs body as by the proofes before alledged doth plainely appeare then is there no such transubstantiation nor carnall presence as they vainely imagine and falsely affirme for to be But heere also they want not a shift which is that the wicked doe eate Christs flesh and drink his blood but not worthily But I would haue them to proue that a man may eate Christs bodie vnworthely In déede I confesse that the wicked may vnworthely eat of this bread drink of this cuppe of the Lords 1. Cor. 11.27 and be guilty of the bodie and blood of Christ as S. Paul saith because that through infidelitie they do reiect Iesus Christ offred therby But that the wicked and reprobate be either worthely or vnworthely partakers of Iesus Christ that I do deny Yet to proue this shamelesse assertion see how they be not ashamed wilfully to corrupt the holy Scriptures Titul 21. Arti. 1. de sumpt Euch. Bunderius a lying and false Frier is not abashed thus to alledge S. Paules place which euen now I brought forth Multi enim indigne accipiunt de quibus ait Apostolus Qui manducat carnem bibit calicem domini indigne iuditium sibi manducat bibit i. For many do vnworthely receiue of whom the Apostle speaketh He that eateth the flesh and drinketh the cuppe of the Lord vnworthely eateth drinketh his owne damnation Heere this deceitfull Frier for panem the bread putteth carnem the flesh that whereas the Apostle saith he that eateth this bread and drinketh this cup c. He maketh him to say he that eateth the flesh and drinketh the cuppe of the Lord vnworthely wherein you sée how he altereth S. Pauls words and corrupteth the place But no maruell for such shamelesse assertions and corrupt doctrin cannot be defended without shame lesse corrupting of the holy Scriptures But they will say the sense and meaning is all one for he that eateth that bread eateth Christs body But that is the question and therefore they vse a deceitfull Argument called petitio principii taking that for graunted which is in question and is denied for the bread is one thing Christs bodie an other And although we are not to seperate Christ from the sacrament yet we ought not to confound them but to distinguish betwéene them for euen as the godly