saieth he how without Idolatrie earth may be adored without Idolatrie Christes footestoole may be adored For he tooke earth of earth because flesh is of earth and of Maries flesh he tooke flesh Et quia in ipsa carne hic ambulauit et ipsam carnem nobis manducandam c. And because he walked here in the same flesh and gaue to vs the same flesh to eate for our saluation and no man eateth that flesh but first he adoreth it we haue found how such a footestoole of our Lordes may be adored and not onely we sinne not in adoring it but we sinne in not adoring it Sée now how properly Fulk answereth hereunto Augustine in deede alloweth the adoration of the body of Christ whereof that is a Sacrament but neither can you proue out of that place that he would haue the Sacrament honored nor that the Sacrament is the very body of Christ As though the same flesh which he tooke of the Virgin Marie and in which he walked is not his very body for the same saith he we eate and we adore it before we eate bowing and prostrating our selues euen to euerie particulare holy hoste as now in the Catholike Churches you know and as S. Augustine witnesseth of his time For it foloweth in most manifest wordes Et ad terram quamlibet cum te inclinas atque prosternis non quasi terram intuearis And when thou doest bow and prostrate thy selfe vnto any earth do not consider as it were bare earth Sed illuÌ„ SanctuÌ„ but that holye one whose footestoole it is that thou adorest Et cum adoras illum ne cogitatione remaneas in carne Also when thou adorest him let not thy thought rest in flesh So as they that thought the same an hard saying Vnles a man eate my flesh Ioan. 6. he shall not haue euerlasting life Acceperunt illud stultè they tooke it folishly they thought it carnally and imagined that our Lord would cut off certaine pieces from his body and geue to them Whereas they should haue said to them selues Non sine causa dicit hoc c. He saith not this without cause but because some hidden Sacrament is therein For so he instructed the twelue that did sticke vnto him when the other had for misliking that saying plaide the Apostates Vnderstand spiritually that which I spoke You shall not eate this Body which you see and drinke that bloud which they shal shedde that shall crucifie me that is you shall not eate it drinke it in such forme so as these others imagined I commended vnto you in those words some Sacrament that is such a thing as beeing spiritually vnderstoode will giue you life Although needes it must be visibly celebrated by the visible formes of bread and wine yet it must be inuisibly vnderstood to be not the thing which is séene in the celebration but which is not séene to wit my very body and bloud my very flesh taken of the Virgin In so much that yong children Infants in S. Augustines time at celebrations of the Sacramentes August de Trin. lib. 3. ca. 10. beeing tolde with most graue authoritie whose body and bloud it is will thinke nothing els but our Lord verily to haue appeared in that forme to the eyes of men and that liquor verily to haue flowed out of suche a side beeing striken if they neuer learne by their owne or others experience as striking it and yet no bloud flowe out of it and neuer see that forme of things but at Celebrations of the Sacramentes when it is offered to God and ministred to the receauers because they know not that which is sette on the Altar and after the holy Canon is consumed whence or howe it is made by consecration like as no man knoweth howe the Angels made or assumpted those cloudes and fires to signifie that which they did announce though the Lorde or the holy Ghost was shewed by those corporal formes And therefore those children would imagine that Christ appeared here and suffered in no other forme hearing that this in the Sacrament is his body and his bloud which was shedde for vs. Nowe commeth Fulke and gathereth cleane contrarie to D. Allen as if S. Augustine saide Pur. 309. that these children would imagine nothing of the presence of Christ in the Sacrament whereas he saith playnely that hearing thus his presence in the Sacrament and that in such sort that it is his bloud whiche was shed they would imagine of no other forme of his appearing suffering signifying as playnely that they néeded onely to be instructed of his other forme and not of any difference at all otherwise betwéene him selfe in his appearing and suffering and him selfe in this Sacrament The next Doctor may be Iustinus Martyr of whose wordes you gather agaynst Transubstantiation thus Ar. 60. Here he playnely affirmeth that the substance of â—he Sacrament is turned into the nourishment of our bodies Therefore it remayneth still after consecration That will appeare by his owne words which béeing truely translated are these in his seconde Apologie for the Christians to the Heathen Emperour Antonius Pius This meate with vs is called Eucharistia To the which none is admitted but suche as beleeueth our doctrine to be true and is washed with the Lauer for remission of sinnes and to regeneraration and so beleeueth as Christ hath taught And why suche reuerence For we take not these as the common bread and a common cuppe but euen as our Sauiour Iesus Christ beeing through Gods worde incarnate had fleshe and bloud for our saluation Sic etiam per verbum precationis quod ab ipso est sacratam alimoniam quae mutata nutrit nostras carnes sanguinem illius incarnati Iesu carnem sanguinem esse didicimus So we haue learned in the Gospelles that the meate which beeing chaunged nourisheth our fleshes and bloud being consecrated through his worde of prayer is the flesh and bloud of that Iesus incarnate He saith not here that the substance of the Sacrament is turned into the nourishment of our bodies as you pretend but cleane against you he sheweth that it is not absurd bread and wine to be turned into the flesh bloud of Christ seing that euery day vsually they be turned by nature into oure fleshe and bloud when we take them at diner and supper for our nourishment and that to be done by the diuine worde séeing that by Gods worde hée tooke the same fleshe and bloud of the Virgine Marie Ar. 59. You gather likewise of Ireneus his wordes and say Here you see plainely that Ireneus affirmeth the Sacrament after the Consecration to consist of the earthly substance of bread He doth not so affirme Hée there treateth against the olde Heretikes who said Iren. li. 4. cap. 34. all these bodilie creatures yea and our owne bodies also not to be of Gods making who is the Father of Christ oure Lord but of another God whome
they call the Creator counted him an yll one and so likewise all his workes to be euil and our bodies not to ryse againe But this cannot stande with the Eucharist sayth Ireneus Et li. 4. c. 32 li. 5. séeing there to make an oblation to the father the Creators creatures that is bread and wine are taken and made the body and bloud of Christ and our fleshe is nourished to incorruption of the same body and bloud But oure doctrine sayth he is consonant to the Eucharist in the oblation Offerimus enim ei quae sunt eius for holding Christes father to be the Creator we offer to him the thinges that are his whereas the Heretikes cupidum alieni ostendunt eum doe make him gredy of anothers for that he hath commaunded an oblation to bée made to him of the Creators Creatures him selfe not béeing the Creator Et Eucharistia rursus confirmat nostram sententiam and againe the Eucharist in the receiuing coÌ„firmeth our doctrine of the resurrection congruenter communicationem vnitatem praedicantes carnis spiritus considering that agreable to it wee teach ioyning and vnion of flesh and spirite quemadmodum enim qui est a terra panis praecipiens vocationem dei â—am non communis panis est sed Eucharistia ex duabus rebus constans terrena caelesti sic corpora nostra percipientia Eucharistiam iam non sunt corruptibilia spem resurrectionis habentia For like as the bread which is of earth receiuing Gods inuocation that is the wordes of Consecration now is not common bread as in substance also it was before but Eucharistia consisting of two thinges one earthly which before he called carnem the flesh of Christ vnder the forme of earthly bread as also S. Augustine aboue page calleth it earth both in that forme and also in his owne forme the other heauenly which before he called spiritum because it is the Godhead so also our bodies receiuing the Eucharist now are not corruptible hauing hope of resurrection and therfore now consisting as it were of two things so as the Eucharist doth earthly and heauenly flesh and spirite Which his comparison is very excellent yet as all comparisons and similitules vnlike in some things because the heauenly thing is in the Eucharist in re in déede in our bodies onely in spe in hope And there it is a substance to wit the Godhead here but a qualitie to wit the glory of the resurrection Againe the earthly thing there to wit Christes flesh is vnder the forme of the former coÌ„mon bread without the substance of the same here the earthly thing to wit our flesh after receiuing is vnder the forme of the former corruptible bodies with the substance yea and also with the corruptibilitie of the same bodies The likenes for which he made the comparison is betwéene the two receiuings and the operations of the two things receiued For the bread receiueth and our bodies receiue though againe differently And the words of consecration which the bread receiueth worketh marueilously and the Eucharist which our bodies receiue worketh marueilously though againe differently as I haue said Your last Doctor is Theodoret Whose words you say be directly against Transubstantiation If they were so Pur. 307. Theod. in poly mor. dial 2. it were nothing to the matter in it selfe as I tolde you in the beginning of this Chapter and specially this béeing suche a matter as some auncient Father all yet agréeing vniuersally vpon the Reall presence might be ignorant of considering that some late scholemen also after the Church had declared for transubstantiation of the bread thought notwithstanding that they might holde some part of the breads substance to remayne either the matter as it doth in all substantiall transmutations of nature or els the substantiall forme vntill this last Councel at Trent declared therfore further that the Church meaneth by Transubstantiation the turning of the whole substance of the bread into the substance of the body and the whole substance of the wine into the substaÌ„ce of the bloud of Christ Sess 13. ca. 4. But because I there saide that your Apostasie hath no patron at all among the old Doctors in no article so inexcusable it is both of you and of your folowers and that remembring well at the same time this place of Theodoret you shall heare what I can say thereunto although the Lutherans might better alleage it then you First the Catholike asketh Mystica Symbola quae deo a dei Sacerdotibus offeruntur quorumnam dicis esse Symbola The mysticall likenesses which Gods Pristes do offer to God that is the body and bloud of Christ vnder the formes of bread and wine Whose likenesses be they The Eutychian Heretike answereth The likenesses of the bodie and bloud of our Lord in their owne formes Thereupon the Catholike inferreth Ergo our Lords bodie in his owne forme is yet also a true bodie and not turned into the nature of Diuinitie though filled with Diuine glorie Oportet enim imaginis esse exemplar archetypum for an image must haue a paterne that is The Heretike there thinketh that the example of these misteries maketh rather for him and saieth Nay rather As these likenesses of our Lordes body and bloud Alia quidem sunt are one thing before the Priestes Inuocation to wit bread and wine but after the Inuocation are turned and be made other things to wit Christes bodie and Christes bloud So also our Lordes body after his assumption is turned into the diuine substance being therefore extant no more in his owne forme The Catholike answereth saying Nay you are caught in your owne nette Neque enim signa c. For the mysticall signes do not after consecration depart to sense as you teach of Christes body after his ascention from their nature For they abide to sense in their former substance and figure and forme and may be seene and felt as before IntelliguÌ„tur autem ea esse quae facta sunt creduntur But to vnderstanding though not to sense and to faith they be the things which they are made adorantur vt quae illa sint quae creduntur and they be adored by inclination and prostration as we heard afore out of S. Augustine because Fulke sayth here Not by any knocking or kneeling as being in deede the things which they are beleued Thus it is in the Mysteries béeing liknesses or an image Therefore the veritie in like maner saith he that is our Lords body in heauen habet priorem quidem formam c. Hath pardie the former forme and figure and circumscription and to say all at once the bodies substance though it be after the Resurrection made immortall and incorruptible and sitting at Gods right hande and adored of all creatures Meaning as you sée by substance of the bread and substance of the body all that is externall as figure forme circumscription c. Which we in Englishe do by a like
vnproperly because he also saith our bodies by mortification to be made a liuing Sacrifice Rom. 12. To knowe what is properly or vnproperly called this or that you should sée to the natures of the things in them selues And then séeing in Christes death open separation of his body from his bloud and in Consecration mysticall separation of them because the words do worke that which they signifie you should say in both those Christes body to be properly a Sacrifice as I told you likewise before cap. 6. pag. 47. but in perpetuall virginitie and other mortification because there is no such separation of our substantial partes but onely of our affections from vs they be called Sacrifices not properly but onely by a metaphore and similitude Well then what obiections haue you now against this Priesthood and Sacrifice of the Fathers and ours Either that it is none at all or that it is not a Sacrifice in Christes body as S. Augustine said First Out of doubt Pur. 294.295 if the bringing foorth of bread and wine had bene anye thing parteining to the Priesthood of Melchisedech the Apostle Heb. 7. would not haue omitted to haue compared it with Christ But the Apostle comparing Melchisedech with Christe in all thinges in whiche he was comparable neuer teacheth it as any part of his Priesthood If it were no part of his Priesthood what was it then It is playne by the text that Melchisedech beeing both a king and a Priest as a king liberally enterteined Abraham and his armie and as a Priest blessed him The text in our vulgar Latine translation is this Proferens panem vinum erat enim Sacerdos Dei Altissimi In your vulgar English translation this He brought foorth bread wine For he was the Priest of the most highest God And in the Hebrew the poynting declareth that also the Rabbins thēselues take it in the same sort as also the very words do signifie specially standing in such order And all our Fathers do agrée Cyp. ep 63. S. Cyprian shall suffice for all who declareth the order of Melchisedech De sacrificio illo venire to come of that Sacrifice not of euery Sacrifice but of that Sacrifice And more distinctly to descende of these thrée thinges quod Melchisedech Sacerdos Dei summi fuit that he was not a common Priest but the Priest of the highest God as S. Iohn Baptists preeminence among al the Prophets is signified by this word Propheta altissimi the prophet of the highest Luc. 1. quod panē vinū obtulit hauing said afore protulit which two you thinke cannot stand together that he offered not as other Priests but bread and wine Quod Abraham benedixit that he blessed not euery body but Abraham the father of al the faithfull of Christ And in déede who is so blinde not to sée the corresspondence in Christ but you onely that are not Abrahams children We Catholikes his children in faith and souldiers in confession of the same do sée playnly before our eyes our true Melchisedech as first by him selfe at his last Supper so stil by his ministers to bring forth bread and wine and thereof as our High Priest to offer for vs this most acceptable Sacrifice and as our king of kings who with so few loaues fed many thousands to prepare for vs this most Royal feast which we can neuer inough admire Mat. 14. 15. so singularly by this blessing both God and vs that the sacrifice and feast it selfe is named Benedictio and Eucharistia Blessing and Thankesgiuing Which S. Cyprian doth there prosecute very swéetely saying For who is more the Priest of the highest God then our Lord Iesus Christ who offered Sacrifice to God the Father and offered the same against those Aquarij who offered water in the Chalice and not wine which Melchisedeth had offered that is bread and wine suum corpus sanguinem his owne body perdie and bloud Also that blessing going afore about Abraham ad nostrum populum pertinebat belonged to our people saith he as a Bishop minister of the true Melchisedech To * The end of bringing foorth vvas to blesse as also S. Augustine said aboue the end therefore that in Genesis the blessing about Abraham might by Melchisedech the Priest be duely celebrated there goeth afore an Image of Christes sacrifice an image I say consisting in bread and wine c. Where is now your argumēt ab authoritate Heb. 7. negatiuè with your out of doubt contrarie to your owne Logike here cap. 8. pag. 134. For besides all this I aske you whether Melchisedeth were a Priest without all sacrifice at all If you say yea your Diuinity is contrary to Heb. 8. For euery high Priest is ordeined to offer giftes and sacrifices Note Wherefore it is necessary hunc habere aliquid quod offerat this Priest also to haue somwhat to offer If you say he had some sacrifice tell vs I pray you how he was comparable to Christ in his Priesthood vnlesse he were also in his Sacrifice considering that his Priesthood consisted in his Sacrifice And so you sée that he was comparable to Christ in some thing to wit in his Sacrifice supposing also that it was not the sacrifice of bread wine in which the Apostle compareth them not What a blindnes is this in you not to sée Melchisedech in his bread and wine so expresly mentioned to be comparable vnto Christ whereas by the Apostle also the very omitting of his father and mother and genealogie is in Genesis a shadowing of Christ séeing also bread and wine so notably vsed in the world by the institution of Christ Such is either your ignorance in the Scriptures or also peruersenes against your owne knowledge Your second argument may be where you take on like Caiphas Mat. 26. and say it is a blasphemie Pur. 298.299 c. for the Fathers and vs to say that we haue the Priesthood after the order of Melchisedech confirmed vnto vs by oth Psal 109. For then you saye we must be Christ him selfe with his eternall diuinitie and euerlasting natiuitie and sitting on the right hand Why syr doth not the Scripture likewise say that there is one Baptizer Ioan. 1. Mat. 3. Hic est qui baptisat and he such a one as vpon whom the holy Ghost cōmeth and abideth and to whom the Father saith This is my naturall sonne Must we then be said to blaspheme VVhat a doctor Fulke is and take al that to our selues if we say that we are baptizers You are a great Doctor forsooth so to argue No syr we are baptizers and priests Aug. de ci li. 17. c. 17. but as his ministers we offer Sub Sacerdote Christo quod protulit Melchisedech Vnder Christ the Priest saith S. Augustine and therfore he singulerly is the one baptizer and the one priest So were not all the rest in the time of the olde Testament the ministers of
you gather that the body of Christ which he saith was the Sacrifice that was offered was not the naturall body of Christ but his mysticall body because he saith the Martyrs and it were all one He saith not so not that they are all one or the same but that they are of the mysticall body of Christ which whole mystical body is offered there to God in the offering of his naturall body for there are speciall memories of euery sort of the Saintes in heauen of the Soules in Purgatory of the Catholiks in earth The bread wine also in which his said naturall body and bloud are consecrated are such things a Au tract 26. in Ioan. Quae in vnum rediguntur ex multis as of many cornes and grapes are brought into one loafe and cup Water also b Cyp. epi. 63. to signifie vs againe béeing mingled with the wine Herevpon he saith in the same c Aug. ciu li. 10. c. 6.20 worke that in the Sacrament of the Altar it is shewed to the Church that in the oblation which she doth offer her selfe is offered And that aswell she by him as he by her is vsually offered And therefore it can not be thought that this naturall body there offered is offered to the Martyrs or to the Church as the Paganes and Manichées did charge the Christian Catholikes vpon their offering of that naturall body ouer the shrines of Martyrs You might therefore haue gathered as well that the Body which he offered vpon the Crosse was not his naturall body but his mysticall body the Church because in offering it there for his Church he offered his Church to God with it Reade De Ciu. li. 10. ca. 6. and there you shall sée that he sheweth how the workes of mercie are a sacrifice item a person consecrated to God Item our body Item our soule Item tota ipsa redempta Ciuitas hoc est congregatio societasque sanctorum the whole redeemed Citie it selfe that is the congregation and societie of the holy which he calleth vniuersale sacrificium An vniuersall Sacrifice And that after all these metaphorical Sacrifices he distinguisheth from them all not onely the Sacrifice of the Crosse but also the Sacrifice of the Altar which you confounde with that vniuersall Sacrifice not considering that he so often calleth it the one and the singuler Sacrifice of the Christians Besides these Pur. 361.293 you haue two places out of Tertullian and Ireneus The former sheweth you say what was the chiefest Sacrifice that they did offer to wit Prayer The other likewise sheweth that by the name of the Sacrifice of the Church he meaneth not the Sacrifice of the Masse which they call propitiatorie for the sinnes of the quicke and the dead but the Sacrifice of thankesgeuing and prayers Tertul. in Apol. Tertullian telleth there the Gentiles in defence of the Christians first what thinges they prayed for in the Canon of the Masse to wit for their Romane Empire among other thinges the place goeth here before cap. 9. pag. 197. Then why not to their Goddes Haec ab alio orare nō possum quā c. These thinges I cannot praye for of any other but of whom I knowe that I shall obteyne them quoniam et ipse est qui solus praestat c. For both he it is who onely doth geue them and I am he to whom is due to obtayne being his seruant which worship him onely Then also why not with their blood Sacrifices of fat calues c. qui ei offero opimam et maiorem hostiam quam ipse mandauit orationem de carne pudica de anima innocente de spiritu sancto profatam which offer to him a fat and greater host that which he himselfe commaunded to wit prayer pronounced out of a chast body out of an innocent soule out of an holy spirite Where in the name of that Prayer he comprehendeth all that is saide and done in the Masse of the faithfull which to this day also the Priest therefore beginneth saying vnto vs after the Gospell Dominus vobiscum Oremus Let vs pray and immediatly goeth to the bread and wine Hier. epist ad Euagriū c. Because this pure Sacrifice is made celebrated with Prayer ad Presbyterorum preces Christi corpus sanguisue conficitur Christes body and bloud is made by the Priestes prayers saith S. Hierome and because euen the old house of those Leuiticall bloud Sacrifices also was called Mat. 21. Isa 56. Domus orationis The house of prayer And as Tertullian setteth out agaynst the impure Paganes the puritie of the Church in her Sacrifice so doth S. Irenée set out the same against the Iewes and Heretikes Iren. li. 4. cap. 34. Mala. 1. to shewe that the pure Sacrifice in Malachie is offered by her alone quoniam cum simplicitate Ecclesia offert Because the Church offreth with simplicitie of faith hope and charitie whereas the Iewes hands are now full of bloud and all the Synagogues of those olde Heretikes helde the bread and wine to be of an yll creation For this cause he telleth them that the conscience of him that doth offer beeing pure doth sanctifie the Sacrifice and causeth God to accept it as comming from a friend And that the Sacrifices do not sanctifie a man Non enim indiget Sacrificio Deus for God doth not neede a Sacrifice so as néede should make him glad of it as it maketh a begger glad whether the giuer be a friend or a foe And do not we say the same Can any Heretike pleade as vpon our verdite that he pleaseth God in offering to him bread or wine yea or also the body it selfe and bloud of Christ so as all Priestes doe in their Caluinicall Communion no lesse then we doe in the Masse And yet the Sacrifice of it selfe is suche as pleaseth God and sanctifieth the offerer but for his owne indisposition Like as Baptisme of it selfe would cleanse the conscience Heb. 9.10 though oftentimes it doth not for fault in the receiuers of it For it is not the worthines of men but the worthines of Christ whereof the owne and proper vertue of his Sacramentes and of his Sacrifice both of the Altar and of the Crosse dependeth Motiue 35. 25. Monkes My 25. Demaund noteth that these Heretikes haue cutte off from the Church her best and perfectest member to wit Monkes and Nunnes who were so common in the Primitiue Churche that to bring all to the fashion of the Primitiue Church as they pretende they shoulde haue made all to be Monkes rather then none to be Monkes And Fulke doth nothing here but helpe our side in that he * Ar. 29.85 Pur. 87.297.250 Hic cap. 9. often reiecteth Monkes Heremites Anachorites Canons Fryers Nunnes graunting them no place in the Churche of Christe partely by an argument ab authoritate Ephes 4. negatiuè whiche I aunswered here in the 24. Demaunde treating of Bishoppes Priestes and
Aaron but Aaron him selfe was Priest only in his owne time and after him euery one in his time was priest aswel as he and therefore in that law were many Priests So that the old Testament was like to England since the Conquest hauing successiuely many kings But the new Testament is like to England during the time of one king who being but one yet hath many ministers as one might say so many ministeriall kings Your third argument The Apostle to the Hebrues teacheth vs cap. 10. Pur. 289.201.45.451 that Christ offering but one sacrifice for our sinnes that but once cap. 9. hath made perfect for euer those that are sanctified that our sinnes are taken away by that Sacrifice and therfore there is no more sacrifice for sinnes left Do you vnderstand the words that you alleage Do you know what he meaneth by those that are sanctified by their making perfect by Sacrifice for sinne Verely you do not as by by it will appeare The scope of that Epistle is to exhorte the Hebrewes that is the Christian Iewes who were sore assaulted of the other Iewes partly with obiections partlye with persecutions to perseuer in the faith of Christ He doth therfore tell them that in the old Testamēt there was not Remission of sinnes but continuall commemoration of them Heb. 10. But now that Christ hath offered him selfe vpō the Crosse Vna oblatione cōsummauit in sempiternum by that one oblatiō he hath made perfect for euer sanctificatos the sanctified Heb. 10. that is 1. Cor. 6 the baptized So that of their former sins there is now no more remēbrance Iere. 21· therfore no more any offering for the same Heb. 10. but if they dye they go straight to heauen So mightily and so graciously doth that one oblation work in baptisme But what if after baptisme they sinne againe For that S. Paule there doth not at the least The true meaning of the Epistle to the Heb. directely tell any remedie because his purpose there was no more but to exhorte the standing to perseuerance and therefore he doth rather terrifie them saying If they fall againe Iam non relinquitur pro peccatis hostia now is not leaste Sacrifice for sinnes that is to say Christes death will not worke with them in another baptisme This he telleth them but remedie he doth tell them none But we by his other Epistles by the other Scriptures and by Tradition of the Church do tell such also against the Nouations that the same one oblation of Christ hath prepared for them also a remedie though not another baptisme yet the Sacrament of Penance We magnifie it yet moreouer and say that it hath also prepared many other Sacraments besydes these to other singuler effectes and in one of these Sacramentes a Sacrifice also in which it worketh to sundrie purposes By this appeareth I say your ignorance in things which yet you feare not to affirme as that the Catholikes should saye Christ hath not made them that are sanctified Pur. 451. perfect by a Sacrifice once offered for all for the greatest parte is lefte to the Masse As though when one commeth to vs to be baptized we diuided the remission of his sinnes betwéene Baptisme and the Masse This is your blindnesse to think that to be against the honor of this one Priest and of his one Sacrifice which is highly for it to wit to haue vnder him many ministers and many ministeries as it were cōduites to deriue his purchase and redemption to his people If we ascribed ought to any man or to any thing but from that Priest and from that Sacrifice then you might well exclayme against vs. And we in the meane time worthily exclaime against you for Apostating from the ministerial Priesthood the mysticall sacrifice and gracious Sacraments which he by his death purchased and left to his Spouse the Church our mother for our saluation and she hath kept them to this day deinceps and will kéepe them as S. Augustine said hereafter euen to the ende at what time your vile tongue shall reape as now it soweth Now after your Scriptures let vs heare your Doctors against this Sacrifice to proue that there is none such or at the least not consisting in Christes body Pur. 316.292 That Augustine by this Sacrifice meaneth not the body of Christ is manifest in his booke De fide ad Petrum Diac. cap. 19. Because there he calleth it Sacrificium panis vini the Sacrifice of bread and wine The same writeth being Fulgentius and not Augustine in the very like place as you may sée here cap. 6. pag. 63. and calleth it Sacrificium Corporis Sanguinis Christi The Sacrifice of the body and bloud of Christ By the firste name for the matter by the seconde for the hoste But he sayth further you obiecte that In isto Sacrificio gratiarum actio atque commemoratio est carnis Christi quam pro nobis obtulit sanguinis quem pro nobis effudit In this sacrifice is Thankesgiuinge and commemoration of the fleshe of Christ whiche he offered for vs vppon the Crosse and of his bloud whiche hee shedde for vs. But what a commemoration In illis Sacrificijs quid nobis esset donandum figuratè significabatur In hoc autem Sacrificio quid nobis iam donatum sit euidenter ostenditur In the Sacrifices of the olde Testament was figuratiuely signified what should be giuen vs. But in this Sacrifice is not figuratiuely signified but euidently shewed what is alreadye giuen vs. In them praenunciabatur occidendus He was prenounced to be killed for vs in this annunciatur occisus he is announced already killed In such maner as in Rome the martyrdoms of S. Peter Paule are vpon their feast cōmemorated euidently shewed and announced by their very bodies and heads then sene and visited For which cause the Relikes of Martyrs be often in * Aug. de ci li. 22. ca. 8. antiquitie called The memories of the Martyrs And yet no Martyrs Relikes or body doth so expresse the very species of his martyrdome as the mysticall separation of Christes body and bloud in this diuine Sacrament doth expresse the species of his passion Ar. 55. But you haue one wonderfull place of S. Augustines For if it were well wayed it will you say interprete and answere all places of the auncient Doctors where mention is made of sacrificing the body of Christ at the time of the Communion In that place go first the words which I put here in the 22. Dem. pag. that he calleth it the one singular sacrifice of the Christians Then follow afterwards the words that you meane Ipsum vero sacrificium corpus est Christi And that same one singular Sacrifice is the body of Christ quod non offertur ipsis quia hoc sunt ipsi Which body is not offered to the Martyrs for this be they also This to wit the body of Christ Hereof