Ivy-Bush doth represent the Wine in a Tavern or as a vile person gorgeously apparrell'd may represent a King or a Prince in a Play Alass let us leave lying and speak the truth every man not only to his neighbour but also of his neighbour for we are members one of another saith St. Paul The controversy no doubt which at this day troubleth the Church wherein any mean learned man either old or new doth stand in is not whether the holy Sacrament of the blessed Body and Blood of Christ is no better than a piece of common bread or no or whether the Lords Table be no more to be regarded than the table of any earthly man or no or whether it be a bare sign or figure of Christ and nothing else or no for all do grant that St. Pauls words do require that the Bread which we brake is the partaking of the Body of Christ and also all do grant him that eateth of that Bread and drinketh of that Cup unworthily to be guilty of the Lords Death and to eat and drink his own damnation because he esteem'd not the Lords Body All do grant that these words of Paul when he saith if we eat it advantageth us nothing or if we eat not we want nothing thereby are not spoken of the Lord's Table but of other common meats Thus then hitherto yet we all agree but now let us see wherein the Dissention doth stand the understanding of it wherein it doth chiefly stand is a step to the true searching forth of the Truth for who can seek well a Remedy if he know not before the Disease It is neither to be denied nor dissembled that in the matter of this Sacrament there be divers points wherein men counted to be learned cannot agree as whether there be any Transubstantiation of the Bread or no any corporal and carnal presence of Christs Substance or no whether adoration due only unto God is to be done to the Sacrament or no and whether Christs body be there indeed offered unto the heavenly Father by the Priest or no or whether the evil man receiveth the natural Body of Christ or no yet nevertheless as in a man diseased in divers parts commonly the original cause of such divers diseases which are spread abroad in the body do come from some one chief member as from the stomach or from the head even so all those five aforesaid points do chiefly hang upon this one question which is What is the matter of the Sacrament whether is it the natural substance of Bread or the natural substance of Christs own Body The truth of this question truly tryed out and agreed upon no doubt shall cease the controversy in all the rest For if it be Christs own natural Body born of the Virgin then assuredly seeing that all learned men in England both new and old grant there to be but one substance then I say they must needs grant Transubstantiation that is a change of the substance of bread into the substance of Christs body Then also they must grant the carnal and corporal presence of Christs body Then must the Sacrament be adored with the Honor due unto Christ himself for the unity of the two natures in one person Then if the Priest do offer the Sacrament he doth offer indeed Christ himself And finally the murderer the adulterer and wicked man receiving the Sacrament must needs then receive also the natural substance of Christ's own blessed Body both Flesh and Blood Now on the other side if after the truth shall be truly tryed out it be found that the substance of the Bread is the material substance of the Sacrament altho for the change of the use office and dignity of the Bread the Bread indeed sacramentally is changed into the body of Christ as the water of Baptism is changed into the fountain of regeneration and yet the material substance thereof remaineth all one as was before If I say the true solution of that former question whereupon all these controversies do hang be that the natural substance of Bread is the material substance in the holy Sacrament of Christs body then must it follow of that former proposition confessed of all that be named to be learned so far as I do know in England which is That there is but one material substance in the Sacrament of the Body and one only likewise in the Sacrament of the Blood that there is no such thing indeed and in truth as they call Transubstantiation For the Substance of Bread remaineth still in the Sacrament of the Body then also the natural substance of Christs human nature which he took of the Virgin Mary is in Heaven where it reigneth now in glory and not here inclosed under the form of Bread then that godly Honour which is only due unto God the Creator and may not be done unto the creature without Idolatry and Sacriledge is not to be done unto the holy Sacrament Then also the wicked I mean the impenitent murtherer adulterer or such like do not receive the natural Substance of the blessed body and blood of Christ. Finally then doth follow that Christs blessed Body which was once only offer'd and shed upon the Cross being available for the sins of all the World is offer'd up no more in the natural substance there of neither by the Priest nor any otherthing But here before we go any farther to search in this matter and to wade to search and try out as we may the truth thereof in the Scripture it shall do well by the way Whether they that thus make answer and solution unto the former principal Question do take away simply and absolutely the presence of Christs Body and Blood from the Sacrament ordained by Christ and duely ministred according to his holy Ordinance and Institution of the same Undoubtedly they do deny That utterly either so to say or to mean the same and hereof if any man do or will doubt the Books which are written already in this matter of them that thus do answer will make the matter plain Now then will ye say what kind of presence will they grant and what do they deny Briefly they deny the presence of Christs Body in the natural substance of his human and assumpt nature and grant the presence of the same by Grace that is They affirm and say that the substance of the natural body and blood of Christ is only remaining in Heaven and so shall be until the latter day when he shall come again in glory accompanied with the angels of Heaven to judge both the quick and the dead And the same natural substance of the very Body and Blood of Christ because it is united to the divine nature in Christ the second person in the Trinity therefore it hath not only Life in it self but is also able and doth give life unto so many as be or shall be partakers thereof that is to all that do believe in his name which
are not born of blood as John saith or of the will of flesh or of the will of man but are born of God tho the self same substance abide still in Heaven and they for the time of their Pilgrimage dwell here upon Earth By Grace I said that is by the gift of this life mentioned in John and the properties for the same meet for a Pilgrimage here upon Earth the same body of Christ is here present with us As for example we say the Sun which in substance never removeth his place out of the Heavens is yet present here by his Beams Light and natural Influence where it shineth upon the Earth for Gods word and his Sacraments be as it were the Beams of Christ who is Sol Justitiae Thus thou hast heard wherein doth stand the principal state and chief point of all the Controversies which do properly pertain unto the nature of this Sacrament As for the use thereof I grant there be many other things whereof here I have spoken of nothing at all And now least thou justly mayest complain and say that I have in opening this matter done nothing else but digged a Pit and have not shut it up again or broken a Gap and have not made it up or opened the Book and have not closed it again or else to call me what they list as neutrall Dissembler c. Therefore here now I will by Gods Grace not only shortly but also so clearly and plainly as I can make thee now to know whether of the aforesaid two Answers to the former principall state and chief point doth like me best Yea and also I will hold all those accursed which in this matter which now so troubles the Church of Christ have of God receiv'd the Key of Knowledg and yet go about to shut up the Doors that they themselves will not enter in nor suffer others that would And as for my own part I consider both of late what cure and charge of Souls hath bin committed unto me whereof God knoweth how soon I shall be called to give an Account and also now in this world what peril and danger of the Laws concerning my Life I am now in at this present time what folly were it to dissemble with God of whom assuredly I look and hope by Christ to have everlasting life Seing that such charge and danger both before God and man do compass me in round about on every side therefore God willing I will frankly and freely utter my mind and tho my body be Captive yet my Tongue and my Pen as long as I may shall freely set forth that which undoubtedly I am perswaded to be the Truth of Gods word And yet will I do it under this Protestation call me a Protestant who list I do not pass thereof my Protestation shall be this that my mind is and ever shall be God willing to set forth sincerely the true sense and meaning to the best of my understanding of God's most holy word and not to decline from the same either by fear of worldly danger or else for hope of gain I do protest also due obedience and submission of my judgment in this my writing and in all other mine affairs unto those of Christs Church which be truly learned in Gods holy word and guided by his Spirit After this Protestation I do plainly affirm and say that the second answer made unto the chief Question and principal point I am perswaded to be the very true meaning and sense of Gods holy word That is that the natural Substance of Bread and Wine is the true material substance of the holy Sacrament of the blessed Body and Blood of our Saviour Christ and the places of Scripture whereupon this my Faith is grounded be these both concerning the Sacrament of the Body and also of the Blood First let us repeat the beginning of the Institution of the Lords Supper wherein all the three Evangelists and St. Paul do agree saying That Jesus took Bread gave thanks brake and gave it to the Disciples saying Take Eat this is my Body Here it appeareth plainly that Christ called very Bread his Body For that which he took was very Bread In this all men do agree and that which he took after he had given thanks he brake and that which he took and brake he gave it to his Disciples and that which he took brake and gave to his Disciples he said himself of it This is my Body So it appeareth plainly that Christ called very Bread his Body But very Bread cannot be his very Body in very Substance thereof therefore it must needs have another meaning which meaning appeareth plainly what it is by the next sentence that followeth immediately both in Luke and in Paul and that is this Do this in remembrance of me whereupon it seemeth unto me to be evident that Christ did take Bread and called it his Body for that he would institute thereby a perpetual Remembrance of his Body specially of that singular benefit of our Redemption which he would then procure purchase unto us by his Body upon the Cross. But Bread retaining still its own very natural substance may be thus by grace and in a sacramental signification His Body whereas else the very Bread which he took brake and gave them could not be in any wise his natural body for that were confusion of substances and therefore the very words of Christ joyned to the next sentence following both enforceth us to confess the very bread to remain still and also openeth unto us how that Bread may be and is thus by his divine power his body which was given for us But here I remember that I have read in some writers of the contrary opinion which do deny that That which Christ did take he brake For say they after this taking he blessed it as Mark doth speak and by his Blessing he changed the natural substance of the Bread into the natural substance of his Body And so altho he took the bread and blessed it yet because in blessing it he changed the substance of it he broke not the bread which then was not there but only the form thereof Unto this Objection I have two plain answers both grounded upon Gods word The one I will reherse here the other answer I will defer untill I speak of the Sacrament of the Blood Mine answer here is taken out of the plain words of St. Paul which doth manifestly confound this fantastical invention first invented I ween of Pope Innocentius and after confirmed by the subtil sophist Dunse and lately renewed now in our Days with an eloquent stile and much fineness of wit But what can crafty Inventions subtilty in Sophisms Eloquence or fineness of Wit prevail against the infallible word of God What need we to contend and strive what thing we break for Paul saith speaking undoubtedly of the Lords Table The Bread saith he which we break is it not the partaking
reason thus But the word Is in the words spoken upon the Lords bread doth mightily signify say they the change of the substance of that which goeth before it into the substance of that which followeth after that is of the substance of bread into the substance of Christs body Now then when Christs words spoken upon the Cup be of the same might and power both in working and signifying then must this word Is when Christ saith this Cup is the New Testament c. turn the substance of the Cup into the substance of the New Testament And if thou wilt say that this word Is neither maketh neither signifieth any such change of the Cup and that altho it be said of Christ that this Cup is the New Testament yet Christ meant no such change as That Marry Sr even so say I when Christ said of the Bread which he took and after thanksgiving brake and gave them saying take eat this is my Body he meant no more any such change of the Bread into the substance of his natural Body than he meant of the change and Transubstantiation of the Cup into the substance of the New Testament and if thou wilt say that the word Cup here in Christs words doth not signify the Cup it self but the Wine or thing contained in the Cup by a figure called Metonymia for that Christs words meant and so must needs be taken thou sayest very well but I pray thee by the way here note two things First that this word Is hath no such strength or signification in the Lords words to make or signify any Transubstantiation Secondly That in the Lords words whereby he instituted the Sacrament of his Blood he used a Figurative speech How vain then is it that some say that Christ in Doctrine and in the Institution of the Sacraments used no Figures but all his words are to be strained to their proper signification when as here neither That was in the Cup nor the Cup it self taking every word in its proper signification was the New Testament Thus in one sentence spoken of Christ the figure must help us twice But some say if we shall thus admit figures in Doctrine then shall all the Articles of our Faith by figures and allegories shortly be transformed I say it is like fault and even the same to deny the figure when the place so requireth as vainly to make It a figurative speech which is to be understood in its proper signification The rule whereby it is known when the speech is figurative and when it is none St. Aug. in his Book de Doctrina Christi lib. 3. ch 16. giveth diverse learned Lessons of the which one is this If saith he the Scripture doth seem to command a thing which is wicked or ungodly or to forbid a thing that Charity doth require then know you that the speech is figurative As for example he bringeth the saying of Christ the 6th of John Except ye eat the flesh of the Son of Man and drink his blood ye can have no Life in you It seemeth to command a wicked or ungodly thing wherefore it is a figurative speech commanding to have communion or fellowship with Christs passion and devoutly and wholsomly to lay up in memory that his flesh was crucified and wounded for us This Lesson of St. Aug. I have therefore the rather set forth because as it teacheth us to understand that place in John figuratively even so surely the same Lesson with the example of St. Aug. Exposition thereof teacheth us not only by the same to understand Christs words in the institution of the Sacrament both of his Body and of his Blood figuratively but also the very true meaning and understanding of the same For if to command to eat the flesh of the Son of man and to drink his blood seemeth to command an inconvenience or an ungodly thing and is even so indeed if it be understood as the words do stand in their proper signification and therefore must be understood figuratively and spiritually as St. Aug. doth learnedly and godly interpret them then surely Christ commanding in his last Supper to eat his Body and to drink his Blood seemeth to command in sound of words as great and even the same inconvenience and ungodliness as did his words in the sixth Chapter of St. John and therefore must even by the same reason be likewise understood and expounded figuratively and spiritually and as St. Aug did the other Whereunto the same exposirion of St. Aug. may seem to be more meet for that Christ in his Supper to the commandment of eating and drinking his Blood addeth Do this in remembrance of me which words surely were the Key that opened and revealed this spiritual and godly exposition unto St. Aug. But I have tarried longer in setting forth the form of Christs words upon the Lords Cup written by Paul and Luke then I did intend to do And yet here cometh to my remembrance the form of words used in the Latin Mass upon the Lords Cup whereof I do not a little marvel what should be the cause that seeing the Latin Mass agreeth with the Evangelists and Paul in the form of words said upon the Bread why in the form of words said upon the Cup it differeth from them all yea and addeth these words mysterium Fidei yea and if they might have some good exposition yet why it should not be as well added unto the words of Christ upon the Bread as upon the Cup. Surely I do not see the mistery And when I see in the Latine Mass the sacrament of the Blood abused when it is denyed unto the Lay-man clean contrary to Gods most certain words for why I beseech thee should the Sacrament of Christs Blood be denyed unto the Lay-Christian more than to the Priest Did not Christ shed his Blood as well for the Lay Godly man as for the Godly Priest If thou wilt say yes he did so but yet the Sacrament of the Blood is not to be received without the offering up and sacrificing thereof unto God the Father both for the quick and for the dead and no man may make oblation of Christs Blood unto God but a Priest and therefore the Priest and that but in his Mass only may receive the Sacrament of his Blood And call you this Masters Mysterium Fidei alass alass I fear me this is before God mysterium Iniquitatis such as St. Paul speaketh of in his Epistle to the Thessalonians The Lord be merciful unto us and bless us and lighten his countenance upon us and be merciful unto us that we may know thy way upon earth and among all people thy Salvation This kind of Oblations standeth upon Transubstantiation his German-cousin and do grow both upon one ground The Lord weed out of his vineyard shortly that bitter root To speak of this Oblation how much it is injurious to Christs Passion how it cannot but with highest blasphemy hainous arrogancy and
grace they went out Now Mark speaketh it thus And as they eat Jesus took bread blessed and brake it and gave it to them and said take eat this is my Body and he took the Cup gave thanks and gave it to them and they all drank of it and he said unto them this is my Blood of the New Testament which is shed for many Verily I say unto you I will drink no more of the fruit of the Vine untill that day I drink it new in the Kingdom of God Here Matthew and Mark do agree not only in the matter but also almost fully in the form of words saving that for this word in Matth. gave thanks Mark hath this word blessed which signifieth in this place all one and whereas Mat. saith Drink ye all of this Mark saith and they all drank of it and where Mat. saith of this fruit of the Vine Mark leaveth out the word this and saith of the fruit of the Vine Now let us see likewise what agreement in form of words is betwixt St. Luke and St. Paul Luke writeth thus He took Bread gave thanks brake it and gave it to them saying this is my Body this do in Remembrance of me likewise also when they had supp'd he took the Cup saying this Cup is the New-Testament in my Blood which is shed for you St. Paul setteth forth Christ's Supper thus The Lord Jesus in the same night in the which he was betrayed took bread and gave thanks and brake and said take eat this is my Body which is broken for you this do in remembrance of me After the same manner he took the Cup when Supper was done saying this Cup is the New-Testament in my Blood this do as often as you drink it in Remembrance of me for as often as you shall eat this Bread and drink this Cup you shall shew the Lords Death untill he come c. Here where Luke saith which is given Paul saith which is broken and as Luke addeth to the words of Paul spoken of the Cup which is-shed for you so likewise Paul addeth to the words of Luke this do as often as you shall drink it in the remembrance of me the rest that followeth in St. Paul both there and in the 10th Chap. pertaineth to the right use and doctrine of the Lord's Supper Thus the Evangelists St. Paul have rehearsed the words and Works of Christ whereby he did institute and ordain this holy Sacrament of his blessed Body and Blood to be a perpetual remembrance of himself untill his coming again Of himself I say that is of his Body given for us and of his Blood shed for the remission of sins But in this remembrance thus ordain'd as the Author thereof is Christ both God and Man so by the almighty power of God it far passeth all kinds of Remembrance that any other man is able to make either of himself or of any other thing For whosoever receiveth this holy Sacrament thus ordain'd in remembrance of Christ he receiveth therewith either Death or Life In this I trust we do all agree for St. Paul saith of the godly receivers 1 Cor. 10th The Cup of blessing which we bless is it not the partaking or Fellowship of Christ's Blood and also he saith the Bread which we break he meaneth at the Lord's Table is it not the partaking or fellowship of Christ's Body now the partaking of Christ's Body and Blood unto the faithfull and godly is the partaking and fellowship of Life and immortality And again of the bad and ungodly receivers St. Paul as plainly saith thus He that eateth of this Bread and drinketh of this Cup unworthily he is guilty of the Body and Blood of the Lord. O how necessary then is it if we love Life and would eschew Death to try and examin our selves before we eat of this Bread and drink of this Cup for else assuredly he that eateth and drinketh unworthily eateth and drinketh his own damnation because he esteemed not the Lords Body that is he reverenceth not the Lords body with the honour which is due unto him And yet by that which was said that with the receit of the Holy Sacrament of the blessed Body and Blood of Christ is received of every one good or bad either Life or Death it is not meant that they which are dead before God hereby may receive Life or the living before God can hereby receive Death For as none is meet to receive natural food whereby the natural life is nourished except he be born and live before so no man can feed by the receit of this holy Sacrament of the food of eternal Life except he be regenerated and born of God before and on the other side no man here receiveth damnation which is not dead before Thus hitherto without all doubt God is my witness I say so far as I know there is no controversy among them that be learn'd in the Church of England concerning the matter of this Sacrament but all do agree whether they be new or old and to speak plain as some do odiously call each other whether they be Protestants Papists Pharisees or Gospellers And as all do agree hitherto in the aforesaid Doctrine so all do detest abhor and condemn the wicked Heresy of the Messalians which otherwise be called Trip. Hist. Lib. 7. cap. 11. Euchits which said that the holy Sacrament can neither do good nor harm All do also condemn the wicked Anabaptists which putteth no difference betwixt the Lords Table and the Lords meat and their own And forasmuch as Charity would if it be possible and so far as we may with the safeguard of good Conscience and maintenance of the Truth to agree with all men therefore methinks that it is not charitably done to burden any man either new or old farther than such do declare themselves to dissent from that we are persuaded to be the Truth or pretend there to be controversies whereas none such are indeed and so to multiply the debate the which the more it doth increase the farther it doth depart from the unity that the true Christian should desire And again this is true that Truth neither needeth nor will be maintain'd with lies and it is sin to lie against the Devil for tho by the ly thou dost seem never so much to speak against the Devil yet in that thou lyest indeed thou workest the Devils work thou doest him service and takest the Devils part Now then whether they do godly and charitably which either by their pen in writing or by their words in preaching do bear the simple people in hand that those which thus do teach and believe do go about to make the holy Sacrament ordain'd by Christ himself a thing no better than a piece of common broken bread or that do say that such do make this Sacrament of the blessed Body and Blood of Christ but a bare sign or figure to represent Christ none otherwise than an
against the Error of Trausubstantiation I refer here unto the Judgment of the indifferent Reader And now I will also reherse the saying of other three old Ancient Writers of the Latin Church and so make an end And first I will begin with Tertullian whom Cyprian the holy Martyr so highly esteem'd that whensoever he would have his Book he was wont to say Give us now the Master's This old Writer in his fourth Book against Marcion the Heretick saith Jesus made the Bread which he took and distributed Tertull. to his Disciples his Body saying This is my Body that is to say saith Tertullian a Figure of my Body In this place it is plain that after Tertullian his Exposition that Christ meant not by calling of Bread his Body and the Wine his Blood that either the Bread was his Natural Body or the Wine his Natural Blood but he call'd them his Body and Blood because he would institute them to be unto us Sacraments that is holy Tokens and Signs of his Body and Blood that by them remembring and firmly believing the benefits procured to us by his Body which was torn and Crucified for us and of his Blood which was shed for us upon the Cross And so with thanks receiving these holy Sacraments according to Christs Institution might by the same be spiritually nourished and fed to the increase of all Godliness in us here in our Pilgrimage and Journey wherein we walk unto Everlasting Life This was undoubtedly Christ our Saviours mind and this is Tertullian's Exposition The wrangling that the Papists do make to delude this saying of Tertullian's it is too far out of all frame Tertullian writeth here say they as none hath done either before him or after him This saying is too-too manifestly false for Origen Hilary Ambrose Basil Gregory Nazianzen St. Augustine and other old Authors likewise do call the Sacrament a Figure of Christs Body And where they say that Tertullian wrote this when he was in a heat of Disputation with an Heretick coveting by all means to overcome his Adversaries as who would say he would not take heed what he did say and specially what he would write in so high a matter so that he might have the upper hand of his Adversary Is this credible to be true in any Godly Wise Man How much less then is it worthy to be thought and credited in a Man of so great a Wit Learning and Excellency as Tertullian is worthily esteem'd ever to have been Likewise this Author in his first Book against the same Heretick Marcion writeth thus God did not reject Bread which is his Creature for by it he hath made a Representation of his Body Now I pray you what is this to say that Christ hath made a Representation of his Body by Bread but that Christ hath instituted and ordained Bread to be a Sacrament for to represent unto us his Body Now whether the representation of one thing by another requireth the corporal presence of the thing which is represented or no every man that hath understanding is able in this point the matter is so clear of it self to be a sufficient Judge The second Doctor and Writer of the Latin Church August is St. Augustine of whose Learning and Estimation I need not to speak for all the Church of Christ both hath and ever have had him for a Man of much singular Learning Wit and Diligence both in setting forth the true Doctrine of Christs Religion and also in the Defence of the same against Hereticks This Author as he hath written more plenteouslly in other matters of our Faith so likewise in this Argument he hath written at large in many of his Works so plainly against the Error of Transubstantiation that the Papists love least to hear of him of all other Writers partly for his Authority and partly because he openeth the matter more fully than any other doth therefore I will reherse more places of him than heretofore I have done of the other And first What can be more plain than that which he writeth upon the Ninety eighth Psalm speaking of the Sacraments of the Lords Body and Blood and rehersing Tom. 8. Col. Nov. B. as it were Christs words to his Disciples after this manner It is not this Body which ye do see that ye shall eat nor ye shall not drink this Blood which the Soldiers which Crucify me shall spil or shed I do commend unto you a Mystery or a Sacrament which spiritually understood shall give you Life Now if Christ had no more Natural or Corporal Bodies but that one which they there then presently both heard and saw and none other Natural Blood but that which was in the same Body and the which the Soldiers afterward did cruelly shed upon the Cross and neither this Body neither this Blood was by this Declaration of St. Augustin either to be eaten or drunken but the Mystery thereof spiritually to be understood Then I conclude that the Mystery which the Disciples should eat was not the Natural Body of Christ but a Mystery of the same spiritually to be understood For as St. Augustin saith in his Twentieth Book Contra Faustum Christs Flesh and Blood was Cap. 21. in the Old Testament promised by Similitudes and Figures of their Sacrifices and was exhibited indeed and in truth upon the Cross but the same is celebrated by a Sacrament of Remembrance upon the Altar And in his Book De Fide ad Petrum Cap. 19. he saith That in those Sacrifices meaning of the old Law it is figuratively signified what then was to be given but in this Sacrifice it is evidently signified what is already given Understanding in the Sacrifice upon the Altar the Remembrance and Thanksgiving for the Flesh which he offered for us and for the Blood which he shed for us upon the Cross. Another evident and clear place wherein it appeareth that by the Sacramental Bread which Christ call'd his Body he meant a figure of his Body is upon the Third Psalm where St. Augustin speaketh thus Christ did admit Judas unto the Feast in the which he commended unto his Disciples the Figure of his Body St. Augustin also in the 23 Epist. ad Bonifacium teacheth how Sacraments bear the name of Things whereof they be Sacraments both in Baptism and in the Lords Table even as we call every Good-Friday the Day of Christs Passion every Easter-Day the Day of Christs Resurrection where in very deed there was but one day wherein he suffered and one day wherein he rose And why do we then call them so which are not so indeed but because they are in like time and course of the year as those days were wherein those things were done Was Christ saith St. Augustin offer'd any more but once and he offered himself and yet in a Sacrament or Representation not only every solemn Feast of Easter but also every day to the People he is offered so that he
doth not lie that saith He is every day offer'd For if Sacraments had no similitudes or likeness of those Things whereof they be Sacraments they could in no wise be Sacraments and for their similitude and likeness commonly they have the names of the Things whereof they be Sacraments Wherefore as after a certain manner of speech the Sacrament of Christs Body is Christs Body the Sacrament of Christs Flood is Christs Blood so likewise the Sacrament of Faith is Faith c. After this manner of speech as St. Augustin teacheth in his Questions Super Leviticum contra Adamantium it is said That seven ears of Corn be seven years seven Kyne be seven years and the Rock was Christ Blood is the Soul The which last saying saith St. Augustin in his Book Contra Adamantium is understood to be spoken in a sign or figure for the Lord himself did not stick to say This is my Body when he gave the sign of his Body For we must not consider in Sacraments saith St. Augustin contra Maximinum Lib. 3. cap. 22. what they be but what they do signifie for they be signs of Things being one Thing in themselves and yet signifying another Thing for the Heavenly Bread saith he by some manner of speech is call'd Christs Body when indeed it is the Sacrament of his Body What can be more plain or more clearly spoken than are these places of St. Augustin if Men were not obstinately bent to maintain an untruth Yet one place more of St. Augustin will I alledge to this purpose That Christs Natural Body is in Heaven and not here Corporally in the Sacrament In his 50th Treatise upon John he speaks thus of Christ. By his Divine Majesty by his Providence by his unspeakable and invisible Grace That is fulfilled which he spake Behold I am with you unto the end of the World But as concerning the Flesh which he took in his Incaruation as concerning that which was born of the Virgin as concerning that which was apprehended by the Jews and Crucified upon the Tree and taken down from the Cross lapped in Linnen Cloths and buried and rose again and appeared after his Resurrection as concerning that Flesh he said Ye shall not ever have me with you Why so for as concerning his Flesh he was conversant with his Disciples forty days and they accompanying him seeing and not following him he went up into Heaven and is not here By the presence of his Divine Majesty he did not depart As concerning the presence of his Divine Majesty we have Christ ever with us but as concerning the presence of his Flesh he said truly to his Disciples Ye shall not ever have me with you For as concerning the presence of his Flesh the Church had him but a few days now it holdeth him by Faith tho it see him not Thus much St. Augustin speaketh repeating one thing so oft and all to declare and teach how we should understand the manner of Christs being here with us which is by his Grace by his Providence and by his Divine Nature And how he is absent by his Natural Body which was born of the Virgin Mary died and rose for us and is ascended into Heaven and there sitteth as is in the Article of our Faith on the right hand of God and thence and from none other place saith St. Augustin shall come on the latter day to judge the quick and the dead at the which day the Righteous shall then lift up their Heads and the light of Gods Truth shall so shine that all Falsehood and Errors shall be put to utter confusion Righteousness shall have then the upper hand and Truth that day shall bear away the Victory all the Enemies thereof quite overthrown to be troden under foot for evermore O Lord I beseech thee haste this day then shalt thou be glorified with the glory due unto thy holy Name and we shall sing unto thee in all joy and felicity laud and praise for evermore Here now would I make an end for methinks that St. Augustin is in this matter so full and plain and of that Authority that it should not need after this his Declaration to bring you any more Authors Yet because I promised to alledge three Writers of the Latin Church I will now alledge last of all Gelasius which was a Bishop of Rome but before the wicked Usurpation and Tyranny thereof spread and burst out abroad unto the World For this Man was before Bonifacius and Gregory the first in whose days both corruption of Doctrine and Tyrannical Usurpations did chiefly grow and had the over-hand Gelasius in an Epistle of the two Natures of Christ Gelasius Contra Eutychen writeth thus The Sacraments of the Body and Blood of Christ are Godly things whereby and by the same we are made partakers of the Divine Nature and yet nevertheless the substance or nature of Bread and Wine doth not depart or go away Note these words I beseech you and consider whether any thing can be more plainly spoken against the Error of Transubstantiation which is the ground and bitter root whereupon springeth all the horrible Errors before rehersed Wherefore seeing that the falsehood hereof doth appear so manifestly and by so many ways so plainly so clearly and so fully that no man needeth to be deceived but he that will not see or will not understand let us all that do love the Truth embrace it and forsake the Falsehood for he that loveth the Truth is of God and the lack of the Love thereof is the cause why God suâ—â—ered Men to fall into Errors and to perish therein Yea and the cause as St. Paul says why God sendeth unto them illusions that they believe Lies unto their own Condemnation because they loved not the Truth This Truth no doubt is Gods Word the Love and Light thereof Almighty God our Heavenly Father give us and lighten it in our Hearts by his holy Spirit through Jesus Christ our Lord. Amen An Epistle of Mr. John Bradford Prisoner of the Lord to a faithful Christian in Coventry THe Peace which Christ left to his Church and to every true Member of the same the Holy Spirit the Guide of Gods Children be so ingraft in your Heart and the Heart of your good Wife and all my good Brothers and Sisters about you that unfainedly you may in respect thereof contemn all worldly peace which repugneth that peace I speak of and driveth it utterly out of the hearts of all them which would patch them both together For we cannot serve two Masters No Man can serve God and Mammon Christs peace cannot be kept with this Worlds peace God therefore of his mercy give unto you his peace which passeth all understanding and so keep your hearts and minds that they may be pure Habitacles and Mansions for the Holy Spirit yea for the Blessed Trinity who hath promised to come and dwell in all them that love Christ and keep his sayings