seede of man but formed and conceaued of the holy Ghost in the wombe of the Uirgin in the which manhod of Christ the fulnesse of Godhead dwelleth corporally As for those places where Christ sayth Poore men shall ye haue with you always but me ye shall noâ—… haue And he is rysen he is not here And whiles Christ blessed his Disciples he went from them and was caried into heauen there sitting at the right hand of his Father vntil the end of the world with such like they â–ª are not to be conferred with these words This is my body because they speake of a naturall being of Christ and not of such a being as is peculiar vnto the Sacrament of Christes supper Neither is it possible that one of those kinds of 〈◊〉 should impugne yâ— other sith Christ hath ordâ—…ed both the Church did 〈◊〉 always both together Christ ascended into heauen there sitting at the right hand of his Father and leauing vs the beleefe thereof as a chief article of our faith Christ made his own supper saying This is my body and commaunded his Apostles and their succâ—…s to make the same saying Doe and make this thing for the remembrance of me Therefore neither the making of Christes body neither the belefe thereof can be contrary to the sitting of Christ at the right hand of his father Agayne sith nothing is impossible to God albeit that which imploietâ—… coÌ„tradiction in it self be therefore impossiple because it repugneth to the truth it self which is in God it is not possible to God yâ— yâ— body of Christ should both be in heauen after one visible sorte and in the Sacrament after a mysticall sorte It were in dede impossible for the body of Christ both to be in heauen and not to be in heauen Or to be in the Sa crament and not to be there in the same respect but to be in heauen and in the Sacrament or to be in many places at once that maketh no 〈◊〉 but onely sheweth an allmighty and infinite power in him who worketh it Of this minde all the Church of God hath bene hitherto and therefore it hath beleued as well the sitting of Christ at his Fathers râ—…ht hand in heauen as the reall presence of his flesh and blood in the Sacrament of the altar Yea it hath beleued the one because of the other For in so much as Christ is so almighty as to sit at the right hand of God he is able to performe his owne word and gift in the Sacrament of the altar And therefore in the sixte of S. Ihon when he spake of eating his flesh and of drinking his blood which he wold geue he also declared that he wold goe vp into heauen in his manhood where he was before in his Godhead And that thing he spake as S. Cyrillus hath noted to declare that he was God and therefore able to worke that which he spake of in so much as his words were spirit and life For this cause Chrysostom cryeth out ô miraculum ô Dei benignitatem Qui cum Patre sursum sedet in illo ipso temporis articulo omnium manibus pertractatur ac se ipse tradit volentibus ipsum excipere ac complecti O miracle O goodnes of God He that sitteth aboue with the Father in the same very momenâ—… of tyme is touched with the hands of all men and deliuereth himself to those that wil receaue and imbrace him Num tibi ista contemptu ac despectu digna esse videntur Seme these things to thee worthy to be despised neglected Sacra nostra non modò mira esse videbis sed etiam omnem stuporem excedentia Thou shalt perceaue our holy things not only to be wonderfull but also to excede all wondringe and astonyng of the mynd Yf then we vnderstand that only a great wonder is wrought in our Lords supper and no contradiction at all to any other partes of our belefe we may be sure that none other article of our crede doth driue vs to miscredit the reall presence of Christes body and blood in his owne supper And therefore where we dispute of his last supper we must examine yâ— meaning of yâ— words which were spokeÌ„ there according to other places of yâ— Scriptures which belong vnto yâ— last supper The places apperteyning to Christes last supper according to the interpretation of ancient doctors are these the later part of the 6. Chapiter of S. Iohn the supersubstantiall bread in the 6. of S. Mathew and the supper it self in the 62. of S. Mathew in the 14. of S. Marke the 22. and the 24. of S. Luke certain sentences in the 10. and 11. chapiter of the first epiâ—…le of S. Paule to the Corinthians in the 5. to the Ephesians in the 2. chapiter of the first epistle to Timotheus in the 13. to the Hebrewes in the 2. 13. and 20. chapiter of the Actes of the Apostles In all which places other if there be any like we finde much to conâ—…e the reall presence but nothing to leade vs to a siguratiue meaninge These wordes which be in S. Iohn the flesh profiteth nothing it is the spirite which quickeneth my wordes be spirit and life be declared in the former booke when we disputed of the sixt chapiter of S. Iohn ¶ Why the Sacrament is called bread after consecration NO man ought to mistrust the real presence of Christ in his Sacrament for that it semeth in many places to be called bread euen aâ—…ter consecration and that aswell in S. Iohn as in S. Paule and in the Actes of the Apostles noman I say ought vppon this slender argument to change his belefe otherwise grounded vpoÌ„ so plaine scriptures the faith of yâ— Church so generally receaued but rather he ought to lern the cause why the body of Christ is most iustly called bread in this SacrameÌ„t The custome of speaking in holy scriptures came chefely from the Hebrew tonge wherein the old Testament was writen as also S. Mathewes Ghospel with the epistle of S. Paule to the Hebrewes were The residue of the Apostles and Euangelistes albeit they wrote in Greeke they very osten kept the Hebrew phrase in their wordes Bread in the Hebrew tonge his called Lehem and commeth of the verbe Laham whyche signifieth to â—…ate so that al which man may eate is meant by the Hebrew worde Lehem as wel bread as flesh or fruytes in so much that sometyme it signifieth only flesh as the Hebrew Doctors haue noted out of the sixte and seuenth chapiter of Iob. Now yâ— Apostles and Euangelistes writing also in Greeke haue put for the Hebrew word Lehem the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they that translated the scriptures into latin haue turned it into panis and we in our vulgar tonge name it bread by which meanes it cometh to passe that the Greeke Latine and English worde must be takeÌ„ in holy scriptures
euery man as he was most riche so he made hast to take his owne meale neglecting to call other poore men to it S. Paule mislyking this custome in them sheweth that Christ did other wise who communicated his supper to all his Apostles equally For as S. Cyprian saith Aequa omnibus portio datur An equal porcion is geuen to all men And S. Hieroine sayeth Christi corpus aequaliter accipimus We take the body of Christ equally And Theodorite sayeth All men are indifferently partakers of our Lords supper At this time we chiefly consider that Christ hath a supper of his own as yâ— Corinthians had one of theirs And it is our question what Christes supper was If we shall beleue the holy scriptures 〈◊〉 toke bread wine when he had geuen thankes he said This is my body which is geuen for you and this chalice is the new testament in my blood By which words we are informed the supper of Christ to be his owne body blood geuen vnder yâ— signes of yâ— bread wine whâ—…re vpoÌ„ he gaue thaÌ„kes turning by his almighty power the substance of bread and wine into the substance of his body and blood The Sacramentaries take the wordes of Christ to be spoken figuratiuely and therefore they put bread and wine to remaine in their olde substance sayng we are 〈◊〉 by faith with the body and blood of Christ. Leauing other argumentes for other places we now only deâ—… whether the name and nature of a supper be more agreable to our belefe or to their meaning Whether is more like that Christ made his 〈◊〉 supper to his Apostles of the substance of common bread and wine or of his owne reall body and blood When a man departeth from his frends taking his leaue with a banket it is lyke that his banket shal be according to his habilitie full of deinty dishes and costly cates specially if it be published before and long tyme loked for as Christes banket was The which Melchisedech had prefigured more then two thousand yeares before 〈◊〉 had foreshewed it shuld contein al that might be delectable to the taste Dauid had called it a table prouided by God Salomon a table set forth by the wisedome of God whereunto poore men in spirit and the fooles of the world were called Elias lying hidden at the Torrent of Laryth was sed by crowes that brought him bread and flesh euery euening Christ in a parable describing the great supper made at the mariage of the kinges sonne which him self was telleth of oxen and other satlings kylled and made readie for that purpose And now shal we suppose that the sonne of the king of heauen making a parting supper unto his best beloued and the pillours of all his Church doth geue them ouâ—…wardly at his farewel none other deâ—…uties besides common bread and wine sanctified in vse only and not 〈◊〉 in substance A 〈◊〉 before he had 〈◊〉 with the same Apostles the paschall lambe and rising from that table as being the table of Moyses rather then of Christ he 〈◊〉 his Apostles feere to make them meete â—…or a greater mysterie And sitting doune againe he toke bread and wine not as the dishes of his banket but as matter and stuff wherof he wold make his owne supper For it is to be well weighed that this banket is called our Lords supper that is to say made and ministred and â—…ornished by Christ himselfe He now did not send S. Iohn S. Peter to prepare his supper as he sent them to make ready the Paschall lambe Christ in his owne supper is the prouider and maker of it He taketh bread and wiâ—…e into his holy handes inteÌ„ding lyke a most conning workeman of simple and litle stuff to make the greatest and finest feast that euer was hard of It is a great glorie in the profession of cookery to be able to make of one kinde of stuff as for example of egs alone sixtene or twenty diuerse dishes But to doe that feate much labour many spices and sauces great compositions and mixtures are required Christ in stede of all those shyfts vsed blessing working words of thankes geuing which were so sure to worke their intent that some men haue doubted whether he gaue thanks first because he forsaw the whole purpose out of hand should be obtained as him selfe wished or else which is more probable whether the very working of the feate were not the selfe thankes geuing for the worke For his blessing and thankes geuing was the sayng ouer the bread This is my body and ouer the wine This is my blood By the vertue of which wordes his body and blood being made of the creatures of bread and wine as well were a thankfull sacriâ—…ice them selues to God euen vnder the forme of bread and wine as Christ also in his visible foorm hauing wrought this worke did praise and thanke his Father for such an excellent effect The which body and blood his Aposâ—…les eating drinking were made partakers of the greatest baÌ„ket that euer was made in earth For the better vnderstanding wherof it maye please the reader to repete in his minde how God in the beginning adorned this world first with angels and heauenly spirits Secondly with the heauens them selues Thirdly with the elements of fyer ayer water and â—…arth And as the angels occupie the highest place so doe the heauens with the lights and starres in them occupie the second place the foure elements are beneth them When 〈◊〉 were come after this sorte from the highest order of 〈◊〉 to the earth which is the lowest element of all then it pleased the wyâ—…edome of God to make as it were a reuolt of all things and to returne his creatures from the bottom of the earth vpward againe towards him selfe He therefore made the â—…arth to bring sorth grene grasse with all such kind of things as haue animam vegetatiuam that is to saye as liue and are quick by the strength which they haue in them selues to grow and encreace of which kinde all herbes springs and trees be Aboue those in a higher degre were byrdes fishes beasts which haue a life sensitiue being able those that be perfit to moue from place to place Last of all God made man who hath not only the vegetatiue power and sensitiue in his soule but also reason and vnderstanding In whose body are the vertues of the foure elements with the 〈◊〉 of the heauâ—…ns in whose soule is free will and power to gouern agreable to the nature of angels and of heauenly spirits For which cause this creature hath bene worthely called euen of the Christâ—…n Philosophers 〈◊〉 a lytle world for that he alone hath in him all the degrees of creatures both liuing and without life both sensible and reasonable and therefore he is called in holy scripture Omnis creatura â—…ll creatures Now when the sonne of
seruice and orders of the Apostles them selues If Caluin had that spirit he were farr from hearesy But now see what spirit Caluin hath Thus he writeth in this matter Immediatly after the words which I rehersed in the 〈◊〉 of this chapiter thus he writeth His rationibus constat repositionem Sacramenti c. It is euident saith Caluin by those reasons the reseruation of the Sacrament which some men presse to th end it maie be distributed extraordinarily to the sick to be vnprofitable For either the sick shall receaue it without rehersall of the institution of Christ or the minister together with the signe will ioyne the true explication of the mysterie If the institution of Christ be not spoken of it is an abuse and a fault If the promises be rehersed and the mysterie be declared so that they who shall receaue maie receaue with fruit we nâ—…de not dowt this to be the true consecration To what purpose then is the other whose strength reacheth not so farr as to come to the sick But you will saye they that doe so to wit that reserue the Sacrament haue the example of the old Churche Fateor I graunt but in so weighty a matter wherein errour is not committed without great danger nothing is more safe then to follow the truthe it self Hytherto Caluin hath reasoned who putteth the whole streÌ„gth of the Sacrament of Christes supper in promising and preaching therefore if any where preaching and promising be not vsed in the geuing of the Sacrament he calleth it an abuse and fault And seing the primatiue Church euen whiles the Apostles were â—…liue did by the witnesse of 〈◊〉 reserue the SacrameÌ„t so long after consecration as to send it to such Bishops which might come to strange dioceses out of an other prouince and seing the deacous vsed to carie it in the tyme of Iustinus Martyr who liued within a hundred yeres of Christes death to those which were absent Caluin I saie perceauing the vse of all Apostolicall Churchs to stand against him will seme to conâ—…ute them all with this fond reason Either the sick and absent persons for all is one concerning this matter shall receaue that which was consecrated in the Church without a new rehersall of these words This is my body And then it is an abuse saith Caluin a fault he calleth it an abuse which the scholars of the Apostles vsed or â—…ls saith he the words shal be ioyned with the signe and it is a true consecration And then saith he the first consecration made at the Church was in vain concerning the sick and absent men But the second is good which is made by preaching and rehearsing the words of promise to the sick persons I haue most faithfully behersed the opinion of Caluin But let vs now examine why it is an abuse and fault to deliuer to the sick or to the absent persons the holy hoste which was consecrated in the Churches without a new rehersall of Christes words why is that an abuse who told Caluin it was an abuse or a fault For south his own mind gaue him so his wisedom thought so his grauitie said so his blasphemonse penue wrote so But other cause reason or scripture he bringeth none for it â—…e first 〈◊〉 that the consecration of Christes supper consisteth in saying to the people This is my body which is geuen for you And proneth it not at all but graunt him once his dream consequently he inferreth that if such an hoste whereupon the words of consecration were once dewly pronouÌ„ced be afterward geueÌ„ to him that heaâ—…d not those words of promise because he was sick or absent if the â—…ost I say he geuen without a new rehersall of the words it foloweth that it is an abuse Yea but some Papist will saye the old Churche did so For now he calleth the primatiâ—…e Churche the old Churche I graunt saith Caluin But it is better yet to follow the truthe it self Why 〈◊〉 doest thow only know what the truth it self is we allege the old Church to proâ—…e that the truthe 〈◊〉 Christes gospell doth stand for vs and to proue that consecration is not made by preaching and by the hearing of the people but by the vertue of Gods word which spoken ouer the elements of bread and wine saith by the one This is my body making it so And by the other This is my blood making it so We saye these words make the body of Christ vnder the form of bread and his blood vnder the form of wine For our saying we bring the gospell where â—…t is writen this is and this is When other 〈◊〉 the gospell we shew that the Apostles and their successours practised this which we beleue For they all vnderstode by these words directed to brcad and wine that the body and blood of Christ was really made vnder the formes of them How proue we that Because if once the words had ben spoken by a Priest vpon those elements the things consecrated were afterward kept and caried as a most holy sacrifice to men abâ—…ent as the which things coÌ„teined really within them the body blood of Christ. Why els should they be caried to others that were absent A 〈◊〉 maye say that when they came to the absent persons the words were again rehersed First that appereth not in Iustinus or in Ireneus of whom the one sayth the 〈◊〉 was sent to straâ—…gers the other saith that the things consecrated which were receaued of the present Christians the same were caried to the absent How is the Eucharist sent if it be no Eucharist vntill it come to the stranger and then be made a new Or is it 〈◊〉 to iterate the consecration of any Sacrament Hath Caluin lerned so farr Did the first consecration lack â—…ertue so that an other must be made or the first be repeted Last of al the Deacons caried the Eucharist who possibly could not reherse the words of consecration This is my body and this is my blood And yet if they were words of promise preaching the Deacon who may 〈◊〉 and in preaching may 〈◊〉 yâ— spiritual seeding of our soules might also reherse those words But from the Apostles tyme to this day it was neuer heard that â—… Deacon might consecrate the body and blood of Christ. For noman is able to doe any more then wherevnto he is lawfully called But no Deacon hath the power to coÌ„secrate geuen him And that his name sheweth which is to say a 〈◊〉 or a waiter on For he waiteth vpon the Priest at Masse and is not as yet promoted to the office of 〈◊〉 Seing then the Deacons caried the Eucharist and they could not say the words of consecration doubâ—…lesse they that receaued it of their hands receaued neither words of promise nor of preaching but they receaued that blessed body and blood of Christ which was coÌ„secrated before vnder the foormes of bread wine This faith
wil stand sound when Caluin and all his scholars be out of memorie This practise did the Apostles leaue to their successours and scholars as Iustinus the Martyr Ireneus and Eusebiâ—…s witnesse Now consyder what an intolerable spirit of arrogancy was in Caluin who dareth oppose him self against the first hundred yeres after Christ. He dareth affirm that all the Priests and Bisshops of Rome before 〈◊〉 committed an abuse in sending the Eucharist to strangers That all Asia and Brece committed an abuse in sending the Eucharist by Deacons to men that were absent who heard not the words of promise If thou looke to be saued good Reader beware of that arrogant spirit Learning thou shalt not find in Caluin and much lesse honesty Only he hath a sort of smothe words which are poy soned with pride and ignorance If any of his scholars wil take vpon him to defend his errour I wil by Gods grace discouer more ignorance of that arrogant Master of theirs In the meane tyme I wil content my self with these reasons which I haue presently brought against him out of the word of God and out of the sayings and doings of the whole primatiue Churche ¶ The preface of the second Booke FOr so muche as contraric things one being set against the other are both made the more clere and plaine it semed best I should not only confirme the Catholike faith but also con fute the contrarie doctrine which is allowed for good and laudable in the Apologie of the Church of England to thâ—… intent the Reader might iudge whether the Catholikes or Protestauts doe more oftallege more syncerely interprete and more throughly beleue the word of God I feare me he shal find nothing beside the name of the gospell to be among the ProtestaÌ„ts But the true meaning and vse thereof only to remain in that Catholike Church of Christ. Let the thing it self speake I aske but an vpright and indifferent iudge Neither let any man be now shamed to heare that his new chosen opinion is a great deale worse then his old faith was For if he blushed not to forsake the faith of the Catholike Church vowed at the fonte of Baptism and to embrace a truthe lately espied as he thought in the gospell Muche lesse ought he to accompt it any reproche to reade further in the same gospell and there to lern his old profession made at the tyme of his Christendom to haue bene not only the receaued belefe of all Christians but also to haue bene grounded in the true word of God and practised of the Apostles and their Successours from the beginning The Chapiters of the second Booke 1. The Catholiks require their cause to be vprightly tried by the holy scriptures which they haue alwayes studied aud reuerenced 2. It is proued by the word of God that euill men receaue the body of Christ in his supper 3. The auncient Fathers teache that euill men receaue truly the body of Christ. 4. What is the true deliuerance of Christes body and blood 5. What it is which nourisheth vs in the supp of Christ. 6. The reall presence is proued by the vnion which is consessed to be made in the supper of Christ. 7. That the Apologie speaking of the Lords supper goeth cleane from the word of God 8. That S. Ambrose and S. Augustine taught more then two Sacraments 9. That the supper of our Lord is the chief Sacrament of all but not acknouledged of the Apologie according to the word of God 10. That the supper of our Lord is both the signe of Christes body and also his true body euen as it is a Sacrament 11. What signe must cheifly be respected in the SacrameÌ„t of Christes supper what a Sacrament is 12. Which argument is more agreable to the word of God It is a token of the body made by Christ and therefore not the body or els therefore the true body of Christ. 13. The words of Christes supper are not figuratiue nor his token a common kind of token 14. That the supper of our Lord is no Sacrament at all if these words of Christ This is my body and this is my blood be figuratiue 15. There all presence of Christes body is that which setteth his death and life before vs. 16. Our thanksgeuing and remembrance of Christes death is altogether by the reall presence of his body 17. The true resurrection of our bodyes cometh by eating that body of Christ which is bothe true and truly in vs. 18. Nothing is wrought in the supper of Christ according to the doctrine of the Sacramentaries 19. The reall presence of Christes flesh is proued by the expresse naming of flesh blood and body which are names of his humane nature 20. It is a cold supper which the Sacramentaries assigne to Christ in comparison of his true supper 21. By eating we touche the body of Christ as it maye be touched vnder the form of bread 22. The Sacramentaries haue neither vnderstanding nor faith nor spirit nor deuotion to receaue Christ withall 23. The reall presence of Christes body is proued by the confession of the Apologie 24. The contrariety of the apologie is shewed and that the lifting vp of our harts to heauen is no good cause why we should lift the body of Christ from the altar 25. What be grosse imaginations concerning the supper of Christ. 26. What the first Councell of Nice hath taught concerning Christes supper 27. That the Catholiks haue the table of Egles and the Sacramentaries the table of Iayes 28. The bread which is the meate of the mind and not of the belly can be no wheaten bread but only the bread of life which is the body of Christ. 29. Sacramentall eating differeth from eating by faith alone whereof only S. Augustine speaketh in the place alleged by the Apologie ¶ The Catholikes require their cause to be vprightlye tried by the holy Scriptures which they haue alwayes studied and reuerenced THe Apologie of the Church of England boasting it self partly of the word of God partly of the primatiue Church requireth that we call the new gospellers no more by the name of heretykes neither accompt our selues hereafter Catholikes except we coâ—…ince them out of the holy Scriptures as the old Catholike Fathers did vse to conuince the old stubburne heretikes If we be heretikes saith the Apologie they as they would gladly be called be Catholikes why do they not as they see the Fathers which were Catholike men haue done alwayes Why do they not conuince and maister vs by the diâ—…e Scriptures Why do they not call vs againe to be tried by them Why do they not lay before vs how we haue gone away from Christ From the Prophets From the Apostles and from the holy Fathers Why sticke they to do it Why are they afrayed of it It is Gods cause why doubt they to commit it to the triall of Gods word To this proude bragge of the Apologie thus I answere To
Christ are his members which are incorporated by grace ioyned to him being their head This incorporation is wrought by the grace of baptisme in one degrâ—… and finisâ—…ed by the Sacrament of the altar in a higher degree whereof we shall speake hereafter more at large The naturall body of Christis that which he tooke of the virgine and gaue to death for vs. Now Christ in his last supper gaue yâ— substaÌ„ce of his natural body to be â—…aten of his disciples to th' intent they should be made one mysticall body euen by eating his flesh blood Seing then the naturall body of Christ is geuen to thâ—…end we maie be nerer knitte in the mysticall body according as S. Paul sayeth The bread which we breake is the communicating of our Lords body because we being many are one bread one body all that partake of one bread Seing I say we communicate the natural body to be made a mystical body in a greater vnitie then we had in baptisme any man of discretion may perceaue that in som sense euill men receaue not the thing or the effect of the body of Christ vnderstanding by the effect of body the vnitie of the mysti call body the obteining whereof is the end of the eating Which vnitie S. Augustine somtime calleth Rem ipsam The thing it selfe that is to say the last effect and benefite which ariseth to vs by worthy eating of the Sacrament of the altar After which sort S. Augustin saieth euill men are not to be said to eate the body of Christ adding therevnto this reason QuoniaÌ„ nec in membris computandi sunt Christi Because they are not to be rekoned among the membres of Christ. So that euil men eate the substance of the naturall body but not the thing for which that substance was geuen which is the vnite of the body mysticall because they eate not worthely Whereas worthy eating only maketh them to obteyne the vnitie of the mysticall body which is to abide in Christ and to haue Christ abiding in them Therefore S. Augustine him selfe sayeth Non quocunque modo quisquà m manducauerit carnem Christi biberit sanguinem Christi manet in Christo in illo Christus sed certo quodam modo Not how so euer a man eateth the flesh of Christ and drinketh the blood of Christ he abideth in Christ and Christ in him but by a certain kind of way As though S. Augustine sayd Euery waye the flesh and blood of Christ is receaued in the supper of our Lord But not euery way it is so receaued that we maye dwell in Christ and Christ in vs. S. Bregorse saith by euell men Salutis fructuÌ„ non percipiunt in comestione salutaris hostiae They receaue not yâ— fruit of saluation in yâ— eating of yâ— healthful sacrifice They eate yâ— healthfull sacrifice which surely is nothing els but the naturall body of Christ but the fruit they receaue not as many men take an healthfull medicine but because their bodies be euil affected it proueth not healthfull to them S. Bede coÌ„pareth him to Iudas who with his sinfull members presumeth to violate Illud inestimabile inuiolabile Domini corpus That inestimable and inuiolable body of our Lord. And how could he violate it with his members if with no part of his body he touched it I omit Arnobius vpon that Psalm 74. S. Ambrose Theodorite Decumenius Haimo Theophilact Anselme vpon S. Paule who agree with the rest of the Fathers that there is in euery mysterie the substance of the SacrameÌ„t and the effect thereof As well the euill as the good receaue the substance which in our Lords supper is the body and blood of Christ. But only the good receaue th' effect Which is the grace of spirituall nourishment to life euerlasting and the vnion with Christ. Now as we haue shewed by the holy Scriptures euen so haue we proued out of the holy Fathers that euell men recâ—…aue the body and blood of Christ as really as the purple is one still whether it be spotted or cutt as really as one meate is eaten of some to their hurte of others to their helth as really as good and euill Iewes had all one measure of Manna but not all one swetenes in yeâ—…ast thereof as really as Iudas did kisse trayterously the same body of Christ which him self as all euill men trayterously receaued at Christes supper If nowe the Apologie hath neither Scriptures nor Fathers it maie leaue those boasting vpbraidinges as though the Catholikes fled the triaâ—… of bâ—…th Scriptures and Fathers It is Gods cause we haue committed it to Gods word The Fathers when they agree in anie one article are knowen to haue yâ— spirite of Christ and they beare witnesse that we haue rightly expouÌ„ded the holy scriptures He that listeth to see more of the same argument 〈◊〉 read that which I haue writen vpon that saying of S. Paule He that eateth this bread vnworthely shal be gilty of the body and blood of our Lord. ¶ What is the true deliuerance of Christes body and blood IN the supper there is truly deliuered the body and blood of the Lord the flesh of the soÌ„ne of God quickening our soules The food of immortalitie grace truth life In these words no euil doctrine is conteined but all sound and Catholike In so much a man wold woÌ„der to what purpose these things are now brought being extreme contrary to yâ— which the Caluinists defend saing they wold seme to speake as the holy scriptures and primitiue Churche hath spoken Seing therefore these words conteine true doctrine I wil reason briefly out of them against their opinion that wrote them You say The body and blood of the Lord is truly deliuered in the suâ—…per If it be so it is truly present And seing none other thing can be warrauted to haue bene deliuered in the supper besyde that which Christ gaue with his own hands which semed bread whereof he sayd This is my body and besyde that which semed wine where of he sayd This is my blood by the doctrine of the Apologie it will folow that Chrisâ—…es body was deliuered truly vnder that which semed bread and his blood was deliuered truly vnder that which semed wine Or tell me Can 〈◊〉 any man proue out of the word of God that any other thing was deliuered in the supper of Christ besyde two kinds the one being bread vntill Christ had sayd This is my body The other being the cup of wine vntill Christ had sayd This is my blood Is there mention made of any other thing truly exhibited offered or deliuered to the Apostles Or doth the supper of Christ consist of fower kinds of bread body of wine and blood In what gospell reade we of bread and wine deliuered Bread and wine were takeÌ„ but body and blood were only deliuered For Christ sayd Take this is my body Drinke this is my
the supper of our Lord a Sacrament dare you geue these things a name which is not in the word of God What warraÌ„t haue you for that dede you will say Ambrose and Augustine calle them so I replie Peter and Paul doe not call them so At other times and with other men I will stay vpon the authoritie of Ambrose and Augustine ' whom as I ought to do I reuerence for men of excellent vertue and learning But yet they were men as you are wont to saie they might erre they might be deceaued At this time we haue appealed chiefly to yâ— holy scriptures and out of them we must ground all our talke and next vnto them we will heare what the Fathers saye I saie that neither the old testament nor the new calleth the supper of our lord a Sacrament Therefore the Apologie that so calleth it goeth from the assurance of the word of God to the good and â—…audable inuentions and traditions of meÌ„ which them seiues 〈◊〉 when they lilte And yet the said Apologie so calleth it a Sacrament that vpon that only word the auctors thereof grounde all their doctrine Thence it hath to be a signe to be a token to be a badge a seale a paterne a counterpaâ—…e Thence all the figuratiue doctrine ryseth Thence it commeth that the reall body and blood of Christ is denied to be vnder the formes of bread and wine Shall now so much as Christ hath plainely spoken of his body and blood so much as his Apostles and disciples haue preached and writen in that behalfe shall now all this be ouerthrowen by an vnwritten veritie Are these the men oâ—… God who fâ—…ee from S. Mathew S. Marke S. Luke S. Iohn S. Paul to Augustine and Ambrose Will the Apologie allowe that dede If it will not why hath it done so it selfe If none but prophetes and Apostles had written where had they found two Sacramentes where had they readen that the supper of our Lord is a signe and token They make much a doe about the word of God till they haue gotten credit among the ignorant and then they quite lead theÌ„ from all the word of God To you I speake good Christen readers that haue the true loue of the word of God 〈◊〉 in your hartes to you I speake geue not ouer S. Maâ—…hew S. Iohn S. Paul for Ambroâ—…e and Augusâ—…ine 〈◊〉 not ouer Christ who is God and man to haue the opinion of what sâ—… euer â—…ottor and Father in causes of belefe Some men in comparison of others be of greate authoritie But in comparison oâ—… God all men be nothing at all God saieth this is my body Now what so euer man or angell from heauen tell you this is not the body of Christ but only a figure of it beleue him not but let him be â—…cursed to you Shal we not be well occupied if we leaue yâ— plain worde of God and come to see whether Ambrose and Augustine teach two Sacramentes or mo then twaine S. Paul teacheth Matrimonie to be a Sacrament And yet shall we goe from him to Ambrose and Augustine to see whether it be one or no Was euer such a vile practise heard of as to brag of scriptures to boast of holy write to crie vpon vs for comyng to the worde of God and nowe that we are come thither to call vs from all Prophetes and Apostles yea froÌ„ Christ him selfe to Ambrose and Augustine Is this the waie to the holy scriptures Can this fault be excused Can this hypocrisie be tolerated To winne to you the itching eares of the inconstant multitude to get you the applause of licencious libertines in yâ— pulpit you call to yâ— word of God and when you haue gotten them within your nettes you teach them out of Ambrose and Augustine Yea would God ye did so at the least And although it be alitle out of mie way if to detect falshod can euer be out of a mans way yet what if now we proue that ye deceaue them also by fathering that vpon Ambrose and Augustine which they neuer wrote 〈◊〉 thought ¶ That S. Ambrose and S. Augustine taught moe then two Sacraments DOe they teache but two Sacramentes only What if they taught two especially yet if they do not deny the other your proof is none But let vs see Doe they approue no more then twaine What if besydes these twaine which you haue named I bring within the compasse of one chapiter two moe out of S. Augustin as plainly named of him as possibly can be Where then will this Apologie reâ—…t Bonum igitur nuptiarum per omnes gentes atque omnes homines in causa generandi est in fide castitatis quòd autem ad populum Dei pertinet etiam in sancti tate Sacramenti caet The good sayeth S. Augustine which riseth of mariage through all nations and all men consisteth in yâ— cause of begetting children and in the faith of chastitie And in so much as appertaineth to yâ— people of God it consisteth also in the holynes of the SacrameÌ„t through which it is vnlawfull yea though diuorse come betwen to marie an other whiles her husband liueth not so much as for the very cause of bringing foorth of children which though alone it be the cause why mariages are made yet the band of mariage is not loosed vnlesse the husband die albeit yâ— thing folow not for which the mariage is made Much like as if to bring the people together some of the clergie should be ordered or consecrated with holy orders for although the meeting of the people do not insewe yet Sacramentum ordinationis the Sacrament of geuing orders abideth in them that be ordered And if for any fault any man be remoued from the office he shall not lacke the Sacrament of our Lord which is once put vpon him although it remaine to his damnation In these words S. Augustine hath shewed that amoÌ„g Christian men there are two other Sacramentes of Priesthod of Matrimonie besides baptisme and the Eucharist And eche of them so greate and so strong that they can not be loosed and taken awaie but only by death of the partie although the chief cause â—…asse why the Sacrament was geuen I could bring if nede were an other notable place out of S. Augustine where he nameth together the water of baptim oile the Eucharist and the imposition of hands S. Ambrose like wise confesseth moe Sacraments then Baptim and the Eucharist Cur baptizatis si per hominem peccata dimitti non licet In baptismo vtique remissio peccatorum omniuÌ„ est Quid interest vtrum per paenitentiam an per lauacrum hoc ius sibi datum sacerdotes vendicent Vnum in vtroque mysterium est Sed dices quia in lauacro operatur mysteriorum gratia Quid in paenitentia Nonne Dei nomen operatur Why art thou baptized if it be not lawfull synnes to be forgeuen
haue power to make that thing whereof Christ spake then the token was true and the outward signification of the words agreeth with the inward effect and working of them For which cause we say that Christ in those words instituted a Sacrament of holy orders For he gaue vnto his Apostles at that tyme by those words the order of Priesthod The holy signe of this Sacrament is the pronouncing of these words Hoc facite in meam commemorationem Make and doe this thing for the remembrance of me The inuisible grace wrought therein is the power which the Apostles toke to make the body of Christ. Euen so As sone as these words This is my body and this is my blood are duely spoken straight the body and blood is made present If indeed it be not present here is no Sacrament at all Note well what I say here is no true signe at all but an hipocriticall and fonde Imagination of a thing the truth whereof is not so as the word soundeth and therefore the sigâ—…e is false Neither will it helpe any thing at all if one say that Christ spake figuratiuely For a figuratiue speache can not be an euideÌ„t token of any thing except it be such a figure as through the custome of speache hath now obteined some easy and knowen 〈◊〉 among all men that vse the same language as when by the name of a cuppe we meane the drinke in it or by the keyes of the Kingdome of heauen we meane authoritie to bring men to Christ and God or by opening the mouth we meane speaking which kind of speache though it be called figuratiue for some respect yet in dede it is all one with proper speach because vse and custome maketh euery speach propre Otherwise a very figuratiue speach signifieth no certain thing vntill it be plainly vnderstanded And consequently no figuratiue speach can be a Sacrament or a holy signe of an other thing For a signe is euer plaine euident and able to instruct as being according to the iudgemeÌ„t of S. Augustine the thing which besides the shew it maketh to our senses causeth an other thing to come to our knowledge But a figure not made common by vse is obscure darke vncertaine as all ridles be vntill they are opened So that if Christ saying This is my body had meant this doth signifie my body and in dede is not so truly no Sacrament had bene made as I will shew hereafter because no euident token had bene geuen of any thing It can not be called an euident token when I may more truly veryfie the contradictorie then that which is spoken For if the Sacramentaries teach wel it is a truer token to say This is not my body then to say This is my body But this is my body caÌ„ neuer signifie to me by any figure of â—…hetorike this is not my body For doubtlesse as long as I am not driuen to thinke this is not my body or to thinke of an other thing as of trees stones water bread wine or any like thing which is cleane diuerse in nature from Christes body which to do after the name of body once heard out of Christes mouth is allmost impossible so long it may still be a signe to me that it is Christes body And seing it can neuer come to passe that I hearing Christ say This is my body can exclude the thought of his body from my vnderstanding will I or nill I This will be to me either a falshod or it will be the Sacrament or signe of his body If it be so then seing the Sacrament and holy signe must nedes be true the body must likewise be truly present for so the token doth report If when I heare Christ say This is my body I must stand musing and diuising how is may be taken vnproperly and signifie a certayn betokening without a true being surely because all ignorant men studie they neuer so long are able to conclude no such thing for that no such example cometh to their minde and they are not exercised in scriptures as diuines be thereby it will folow that Christes words shall signifie one thing to one man and an other to an other To some learned men after some conference they may signifie by the waye of coniecture the betokening of his body To others who coniecture that Christ pointed to his own person when he sayd so they will sound otherwise But to the simple and ignorant who can not so put matters together they will signifie allways the reall presence of his body Uerily the twelue Apâ—…tles were very simple ignorant and as the scriptures call them 〈◊〉 without lerning neither was their mind opened to vnderstand the scriptures at yâ— tyme. And yet I dare say they knew what they did receaue wherefore they toke the words of Christ literally as they sounded to them Now seing these words This is my body signified the body of Christ it will insewe that seing Christ maketh allways a true signe to them it was the truth of Christes body Marye to Ihon Caluine who is more deeply lerned and who studieth ful sore to make and proue Christ a lyer it may well be they will sounde otherwise O Lord to what case are these signes and Sacramentes brought if according to some menne they shall sound one way and to others an other way And yet the truth of them standeth chiefly wholy dependeth vpon the signe which they make As though all other men being able to make their last willes with wordes plaine enough thou Lord alone haddest neither vtterance nor witte nor mind nor remembrance to make a token of thy inuisible work And yet the Apologie sayth that the Eucharist is an euideÌ„t token of the body and blood If the token be euident all men do quicklie vnderstand it why then striue we vpon an euident matter Call wemen children to ask of them what token yâ— words of Christ make I warrant you they will not say that is doth stand to betoken nor body for figure of body That kind of tokens is not very euident to them But in deed the token of Christes body is euident by his own words and therefore the truth which he doth betoken to be present is really present for as his token is most euident so is it most true Christ after his resurrection gaue power to his Apostles to forgeue and retaine synnes This thing was the institution of the Sacrament of Peuance Let vs there see the Sacrament or holy signe of this giâ—…t whose synnes ye forgeue sayeth he they are foregeuen them And whose ye retaine they are reteyned 〈◊〉 in those words a signe of remission of synnes be instituted suâ—…ely when that signe is made by a Priest duâ—…ly absoluing the peniteÌ„t his synnes are in deed remitted For loke how much the words doe signifie to men of common vnderstanding so much is geuen by them How proue I that
touch it vnder the foorm of bread not hindering our touching by our belefe but rather furthering our belefe by our touching for so much as we touche that visibly wherein we beleue the flesh of Christ to be inuisibly The Apologie supposeth holding by faith to be contrarie to touching with teeth But we think them bothe to agree right well and both to be true in their proper kind S. Ireneus writing against those heretiks who denied the resurrection of our flesh sayeth that S. Paule naming spirituall men doth call them so because they partake of the spirit Sed non secundum defraudationem interceptionem carnis but not as defrauding them or as taking their flesh from them Euen so it is true that we hold Christ by faith spirit and vnderstanding in the holy mysteries but we thereby ought not to take away the truthe of his flesh which is in the same mysteries It is an old custome of heretiks by the assertioÌ„ of one truth to imbarr stop an other truth whereas yâ— Catholiks beleue as wel yâ— one as yâ— other ¶ The â—…acramentaries haue neither vnderstanding nor faith nor spirit nor deuotion to receaue Chriâ—…t withall ANd this is no vaine faith which doth comprehend Christ and that is not receaued with cold deuotion which is receaued with vnderstanding with faith and with spirit The faiâ—…h of receauing Christ in spirit which you speake of is not vaine when it denieth not some veritie of the Gospell But seing you denie this to be the body of Christ which Christ visibly deliuered now it is a vaine faith to beleue that who so denieth parcell of his faith doth notwithstanding comprehend and receaue Christ by faith or spirit What vnderstanding haue you that say This is my body doth not meane This is my body What faith haue you that beleue not the working and effectual words of Christ which were spoken with blessing What spirit haue you when you know not yâ— words of Christ to be spirit life as yâ— which make all that which they sound in that consecration of his holy mysteries It is a warme deuotion that hearing the body of Christ by him self affirmed to be present can eate without adoring and denye Godly honour to it God kepe me and all others from such faith such vnderstanding such spirit and such deâ—…otion ¶ The reall presence of Christes body is proued by the confession of the Apologie FOr Christ him self altogether is so offered and geuen vs in these mysteries that we may certeinly know we be flesh of his flesh and bone of his bones and that Christ continueth in vs and we in him If Christ be geuen vs in these mysteries he is present in thâ—…m For a gift is not made of a thing absent But he is not any where to be shewed present but only vnder the forms of bread and wine yet Christ shewed his body blood saying This is my body this is my blood This and this be words that shew things which are spoken of therefore the presence of Christ which you confesse and which him self sheweth must nedes be meant of his presence vnder the formes of bread and wine Again if we may certainly know we are flesh of Christes flesh and bone of his bones if we may know it as your words import by his presence in these mysteries Seing our knowlege must nedes rise of a certaine truth otherwise it were an errour and not a knowlege it is certainly true that in theis mysterics we are by the presence of Christ in them flesh of his flesh bone of his bones But yâ— can not be except yâ— flesh bones of Christ be really present yea so really present as Christes mother was really present to hym he to her when he toke flesh of her flesh For a coniunctioÌ„ betwixt yâ— flesh of Christ yâ— flesh of men caÌ„ not de made by faith spirit vnderstanding For yâ— is a coniunctioÌ„ oâ—… mind but not of flesh bones Flesh and bones haue no faith or spirit whereby the coÌ„iunction betwene them and Christ may be receaued they haue a natural substance as wel in Christ as in vs. And as the man and wife can not be one flesh by the consent of mariage except in dede they come bodily together Euen so caÌ„ not the flesh of Christ be made one with our flesh except both his flesh he present in the Sacrament for vs and we come to the selfe Sacrament to be ioyned to it And this example of mariage is so good and true that S. Paul him self vseth it in talking of this verie coniunction of flesh and bones betwixt vs and Christ. which now the Apologie semeth to allude vnto But the flesh of Christ cometh not from his Fathers right hand corporally to be ioyned with our flesh Therefore it remaineth that the bread is by consecration turned into Christes 〈◊〉 to thintent it may â—…e receaued and made one with our flesh Other meanes how either Christ may be present in flesh or his flesh ioyned to our flesh the Gospel neuer taught the Fathers neuer lerned yâ— Catholike Church neuer knew But by this meanes S. Irenens S. Hilarie S. Cyril S. Chrysostome and other Fathers coÌ„sesse our natural ioyning with Christes flesh as it shall appere in diuerse places of this booke ¶ The contrarietie of the Apologie is shewed and that the lifting vp of our harrs to heauen is no good cause why we should lift the body of Christ from the altar ANd therefore in celebrating these mysteries the people are to good purpose exhorted before they come to receaue the holy communâ—…on to lift vp their harts and to direct their minds to heauenward because he is there by whom we must be full fed and liue Who euer had to doe with so forgetfull men A eâ—…ueller name I wil not vse For Gods sake good reader suffer not thy self to be lead of them as if thou haddest nor wit nor sense Be a child in anoiding malice but in vnderstanding shew thy self a man I assure thee he is not worthy to be called a man who perceauing their extreme foly as now he may yet wil addict him self to folow their doctrine See I besech you how this geare hangeth together Christ said the Apologie in the last sentence geueth him self present in these mysteries we know we are flesh of his flesh bone of his bones and therfore we are byd lift vp our harts to heauen becauâ—…e he is there by whom we must be ful fed and liue Mark how this therefore cometh in it agreeth together as if it were sayd in shorter words Christ geueth him self present in these mysteries and therefore he is not here but in heaueÌ„ seeding vs from thence You deceaued deceauers how feare you not to dally thus with the dreadfull mysteries of God Doth Christ offer
chalice of blessing to be the communicatiâ—…g of Christes blood according as Christ said He that eateth my flesh and drinketh my blood c. Leo the great sayth we ought so to communicate with our Lords table that we doubt nothing of the veritie of his body and blood seing he sayd Except ye eat the flesh c. Theodoritus speaking of the holy mysteries ioyneth with the words of the supper these also The bread which I wil geue is my flesh which I will geue for the life of the world Isychius shewing that the penitent person may eate the bread whereof Christ sayd The bread which I will geue is my flesh ioyneth there with all the words of S. Paul Let a man proue him self and so eate Declaring both sayings to belong to one mysterie Theophilact vpon these words The bread which I will geue witnesseth that Christ manifestly telleth vs in this place of the mysticall communion of his body Damascenus declaring that Christ sayd This is my body and not the figure of my body bringeth for the same purpose Except ye eate the flesh c. Prosper Aquitanicus ioyneth these words Except ye eate the flesh c. with these except a man be born again of water to shew that the Sacraments of Christ doe geue vs grace and not oâ—…r own works which goe before baptism As therefore S. Cyprian and S. Augustin applie those two sayings to two seuerall Sacraments of baptism and of the Eucharist so must we think that Prosper doth who most diligently folowed S. Augustine Proco pius Gazeus writeth yâ— these words except ye eate my flesh c. Typum mysteriorum quae sub ipso latent continent conteine the foorm of the mysteries which lie priuie vnder it Eucherius teaching that Christ feedeth vs with the nourishmeÌ„ts of the healthiull mysterie saith that he distributeth to euery man a â—…ake of that bread which came down â—…rom heauen and geueth life to the world Cassiodorus saying that Christ did coâ—…secrate his body blood in geuing of bread and wine proueth it because him self sayd Except ye eate the flesh of the sonne of man c. Primatius shewing how the chalice of blessing is the communicating of the blood of Christ bringeth our Sauiour his words in S. Ihon saying he that eateth my flesh drinketh my blood tarieth in me and I in him S. Bede folowed in all points S. Augustin whose words he reciteth both vpon S. Ihon vpon S. Paule And therefore we nede not doubt but he is wholy of yâ— same mind Angelomus vpon the first booke of the kings reciteth S. Ihon in the same sense Haimo vpon S. Paule intreating of the Sacrament conferreth S. Paules words with the sixth of S. Ihon. S. Bâ—…rnard although he say the eating of the flesh of Christ to be the folowing of his painful conuersation in suffering voluntarie 〈◊〉 for his sake yet well knowing that Christ spake literally also of an other kinde of eating he saieth that Christ did speake of penance in a figure that is to saie couertly as rather including penance vnder the wordes which he named then expressely naming it Vnde hoe designat illibatum illud altaris sacramentum vbi dominicum corpus accipimus wherefore that pure Sacrament of the altar where we take our Lords body betokeneth so much Behold the true and literall meaning of Christes wordes is to haue his flesh eaten in the sacrament of the altar But that eating importeth a folowing of Christ in his painful conuersation For as that forme of bread saieth S. Bernard is seene to enter into vs so let vs knowe that Christ thorough that conuersation which he had in earth eutreth into vs to dwell by faith in our hartes Whereby we maie perceaue that S. Bernard vnderstandeth the sixth chapter of S. Iohn so literally of the sacrament of the altar that thereupon he buildeth a couert and a figuratiue preaching of penance Euthymius noteth that Christ did not say I do geue my flesh but I wil geue because he minded to geue it in his last supper Nicolaus Methonensis hauing first rehersed the wordes of the Gospell this is my body straight expoundeth all the chapter of S. Iohn thereof shewing the profit which we take by this Sacrament Samonas after the wordes of the supper declared as not betokening a figure or image affirmeth Christ to haue said in other places the same thing and straight reciteth the sixth chapiter of S. Iohn I omitt here Petrus Cluniacensis Guimundus Algerus Lanfrancus S. Thomas de Aquino Albertus Magnus Dionysius the Carthusian Nicolaus de Lyra a great number of late writers which all agreed vpon the same vnderstanding of the sixth of S. Iohu But what speake I of these Fathers one by one not only the Councel of Trident hath taken witnesse for the Sacrament of the altar out of S. Iohn but also the seuenth kept at Nice and the first kept at Ephesus doth allege against Nestorius the heretike for the presence of Christes person in the SacrameÌ„t the wordes of S. Iohn his gospell Yea the whole west church readeth the same gospell of S. Iohn when it celebrateth the feast of corpus Christi daie And surely wheÌ„ the Church kepeth any feast whereof there is mention in the gospell according to the letter it alwaies chooseth to reade that part where the feast is literally mentioned It wold therefore be very absurd sith S. Mathew S. Marke and S. Luke haue written so distinctly the historie of Christes supper to leaue them all and to reade the wordes of Christ in S. Iohn if the same wordes had any other sense more literall then that which belongeth to the supper of Christ. So that I trust there is no possible cause of doubting to a sober man but that the wordes of Christ in this chapiter maie literally and according to the first and chief meaning of them be brought to declare what we ought to thinke of his bodily presence in the Sacrament of his last supper But if any man be not fully satisfied therein let him reade the processe folowing and he shal haue lesse cause to doubt any more in this matter ¶ Answer is made to their obiections who teache out of the holy fathers that the sixth chapiter of S. Iohn ought to be expounded only of spiritual eating FOr their opinion who think the sixth chapiter of S. Iohn to speake only of the spiritual and not of the worthy sacramental eating of Christes body the authoritie of certaine fathers is alleged who are thought somtimes to expound the wordes of this chapiter partly of belefe in Christ partly of the vnitie which riseth by the sacramentes of baptisme and of penance But it maie seme a sufficient answere to that obiection if we saie first that so many fathers do not expound the wordes of Christ in the sixth chapter of S. Iohn of any other one
caet Let vs heare our Lorde verily not saying this of the Sacramente of baptisme but saying it of the SacrameÌ„t of his holy table whither no man cometh well vnlesse he be baptised except ye eate my flesh and soforth S. Augustine here declareth the precept of eatinge Christes flesh which is in the sixt of S. Ihon so to appertein to the SacrameÌ„t of his holy supper that it apperteineth not in suche sorte vnto baptisme And yet if by eating his flesh he meant only beleuing in him and the receauing of grace or the vnitie of Christes mysticall body then truely those wordes except ye eate the flesh of the sonne of man should belong first to baptisme where we are vnited first and incorporated vnto Christ 〈◊〉 But S. Augustine â—…meth a difference betwene baptisme and the Eucharist by these wordes in so â—…uche as he saith God spake of the one not of the other But yf he spake of spirituall vniting vs to Christ withouâ—… the Sacrament of his owne supper then he rather spake of baptisme then of his supper whiche S. Augustine him selfe denieth Therefore S. Augustine meant that Christ in S. Ihon literally promysed the gift of his supper but yet to them only that were baptised And for yâ— cause he geueth a reason why this gift whiche is proper to Christes supper is applied to the infants which are baptised his reason is quo nâ—…mo ritè nisi baptizatus accedit to the Sacrament of which holy table no man cometh duely without he be baptised yâ— which reason also he brinketh another where for the same purpose If the Sacrament of his holy table be taken for the thing and general effect of that SacrameÌ„t as some expound S. Augustine then the reason alleged is false for some man yea all men that are worthely baptised in the very baptisme come to the thing to the grace and to the geuerall effect of Christes holy table because they come by baptisme to the vnitie of his mysticall body whiche is a generall effect wrought in the Sacrament as wel of baptism as of Christes table as S. Paule saith we are one bread one body all that receaue of the one bread But if we take the thing or effect of Christes table for the speciall effect rysing thence whiche is the nourishing and mainteyâ—… of life â—…ing that effect being spoken of in S. Ihon doth infâ—… of 〈◊〉 that the ordinarie caâ—…se of the same effect is also spoken of â–ª which is the blessed Eucharist For euery effect presupposeâ—… necessary cause But the cause without whiche we can not ordinarily maintein oâ—…r spirituall life is the Sacrament of Christes supper He therefore sayinge except ye eate my flesh ye shal not haue life in yâ—… meaneth exceptye coâ—…â—…helye to the Sacrament of my supper ye shall not kepe and preserue lyfe in you For that the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habere doth in holy scripture signifie not onlye the firste obteining of a thing but also the keping and vse thereof S. Hierom hath well noted against Iouinian vppon those words of S. Paul Vnusquisque habeat vxoreÌ„ suam let euery maâ—…haue and hold his wife I make â—…o doubt but al men of iudgement will confesse that when a Sacrament is instituted of Christ for a speciall purpose that purpose dependeth ordinarily vpon that Sacrament alone and although Christ be able otherwyse to saue â—…en 〈◊〉 yet we can not warrant that he will saue him who being of lawfull age doth abstein voluntarily from the Sacrament of his holy table Thus muche I haue said concerning S. Augustines mynde 〈◊〉 whose workes I neuer saw one syllable why to think that he would the literall sense of the sixth of S. Ihon to â—…long only to spirituall eating But I haue sene very muche and haue alleged and shal hereafter allege many places out of him wherein it apâ—… most clerely that he meant otherwyse S. Basil is also brought foorth who saith that Christ in those wordes except ye eate my flesh c. calleth his whole mysticall coming fleshe and blood But what of that is not therefore that saying verisied also of the Sacrament of his last supper whiche who so receaueth worthely he is partaker of all the mysteries of Christ of his 〈◊〉 of his preaching of his passioÌ„ â—…tion ascension and of al the rest his doings and saings so that it is a very good sense to say except ye beleue that the soâ—…e of maÌ„â—…ath done and taught in fleshe except your seluâ—… by his grace 〈◊〉 and kepe all his commaundements ye shall not haue lyse in 〈◊〉 but S Bastil knewe right wel that the chief Sacrament left by Christ was the institution of his last supper and therfore that SacrameÌ„t is a singular peece of that which Christ in these words commaundeth vs to beleue and to performe and for that cause in the place where S. Basil purposely disputeth of the holy Sacraments he declareth all the later parte of the sixth of S. Ihon to appertein specially to Christes supper Their reasons are aunswered who denye Christ to speake properly of his last supper in S. Ihon. THe first reason which is brought to shew that Christ in S. Ihon promysed not properly the Sacramente of his holy table is grounded vpon this negatiue proposition because there is no mention made of bread and wine which are the matter and elements wherof his supper is made As though he might not promise the thing which shoâ—…ld be made in his banket vnlesse he named that whereof it should be made A man may be inuited to a pastie or tart or some lyke confection although it be not tolde him of what stuf it shal be made â–ª it skilled nothing for yâ— multitude of men to know the order of â—…king his banket which thing was committed to the Apostles alone But it skilled much for them all to know what kynd of food they should receaue Againe the matter of any sacrameÌ„t is not more necessary then the forme of worâ—… which is vsed therein But when Christ sayd except a man bâ—…â—…orne againe of water and of the holy Ghost he can not enter into the kingdome of heauen He shewed not by what wordes the water whiche washeth should be made a sacrament to our vse profite Therefore if this kind of reasoning be good he spake not at all of baptisme to Nicodeâ—…us whiche is a false conclusion In â—…ede it foloweth wel Christ in S. Ihon speaketh neither of bread nor of wine therfore he meaneth not to bind vs by his wordes in that Chapiter to receaue vâ—…der both kinds â–ª but onely bindeth vs to receaue that thing which is his flesh and blood vnder whatsoeuer kind we receaue it But to say that he speaketh notat all of his fleshe in respect of the sacraâ—…nt of the altar that is not true â–ª as I haue proued before An other argumente of theirs is that Christe speaketh
the death of Christ the true passouer and the true Lamb of God Straight way he began to make this new Sacrament in stede of the old Paschall Lamb that the Churche of Christ might haue a new oblation which should conteine really the true Lamb of God that taketh away the synnes of the world For as Leo the great sayeth Vetus Testamentum consummabat nouum Pascha condebat he ended the old Testament and made a new passouer As therefore the old Paschall Lamb was really present and really eaten so much more the true passouer Iesus Christ in yâ— banket which him self instituted is really present to be really eateÌ„ except we shal say yâ— his â—…ew banket is lesse true and really then the old was or that the old being an vndoubted figure of the new did not by the eating thereof declare that the new Paschall Lamb Iesus Christ should be also eaten not only by saith which kind of eating Christ both Moyses and Phinees had but euen externally vnder the forme of bread the which kind of eating Christes flesh the old Fathers had not because the law brought nothing to perfection but we haue it because the truth is made by Iesus Christ who deliuered vs his own flesh to be eaten really and in dede ¶ The fyfth circumstance concerning the preface which Christ made before his supper AS the ending of the old ceremonie moued Christ to institute a new so the ioye which he tooke of that change was so great yâ— he could not forbeare but sayd to his Apostles Desy derio desyderaui hoc Pascha manducare vobiscum antéquaÌ„ patiar I haue desired with desire to eate this passouer with you before I suffer And as S. Chrysostom witnesseth he did really receaue the mysteries at his supper to incourage his Disciples to receaue them without all scruple or feare Neither doth it skill to my purpose whether the words be first referred to the old Paschall Lamb or to the nâ—…w If they be referred to the new alone Christ desireth only to eate his own body with his Apostles But Christ could not eate it by faith deuotion sith he had it present in a better maner then so therefore by shewing him self desirouse of eating it and by his owne eating it we learn that it is his own reall substance not only an effectuall sigâ—…e thereof And it is not to be wondered that he will gladly eate his own flesh namely in such an vnspeakable mysterie as him self hath prepared because thereby as S. Chry sostom writeth he encouraged his Apostles not to be afeard therâ—…of And why should not Christ doe that thing for our great profite seing that other men haue often tymes eaten their own flesh euen in a grosse manâ—…r either for hunger or for anger or phansie without doing so great good to them selues or to any other as Christ in this fact hath done to all his Churche Or is it more straunge to eate his own flesh in so miraculouse a maner as it is present in then voluntarily to geue the same flesh to shamful death for our sakes Marke that I say Christ did eate his own flesh not as butchers and cookes dresse it but in so pure a sort as Angels feede on it by hauing it really present with them and yet in so true a sort as men receaue meat into their bodies For herein man eateth Angels foode in that he eateth the same spirit of God in Christes flesh the which feedeth the Angels really in heauen Now for Christ to eate his own body in truth of substance after that Angelicall maner it is no absurditie at all But for him to eate it by faith it were a thing cleane impossible And to eate it in abare figure without saith it were to lack the chief point that is requisite to the worthy receauing of the Sacrament If the words be first referred to the old Paschall Lamb the 〈◊〉 yet is all one because it is certein he desired not to eate the old Lamb for the Lambs sake but only for that it was the last eating of the Lamb as the which was out of hand to be taken away and to haue the flesh of the true Lamb of God geuen to the faithfull in stede thereof In either of â—…oth ways the desire and ioye of Christ was not finally for eating the Paschall Lamb wherein according to the Prophets words he had no delight but for the eating of his own passouer which can be none other thing besyde his own flesh Therefore Tertullian expounding this matter noteth well Indignum esse vt quid alienum concupisceret Deus How it were vnsemely that God should desier any thing which were other then his own With whom S. Chrysostom agreing writeth Non solummodo Pascha sed hoe in quo cum praeterijsset figura peracta erat veritas Christ desired not simply a passouer but this passoner wherein the figure being passed ouer the truth was celebrated And as he sayeth in an other place Wherein he wold deliuâ—…r the mysteries and new things vnto vs. Lo that which Christ desired was the truth it self to wit his own substance because it being vnited to yâ— Godhead was the only meat wherein God taketh pleasure and that substance is the meate of Christes supper and not only the eating thereof by faith ¶ The sixth circumstance concerning the loue which moued Christ to institute this Sacrament WHereas Christ through all his life had loued his Church he both continued that his loue euen to the last end of his life and spent his own life for the same loue and most euidently shewed that his loue the night before his passion first by wasshing most humbly his Apostles seete and then by geuing his own body and blood vnto them in so much that the said Sacrament is thereof called Signum vnitatis vinculum charitatis The signe of vnitie and the bond of charitie Whereof S. Chrystom writeth thus Christ hath mingled him self together with vs hath tempered his body into vs to th end we may be made one â—…rtein thing as it were a body ioyned to the head ArdeÌ„ter enim amantium hoc est For that is a point of them who loue feruently the like he saith also vpon S. Paul Seing now loue was one of the causes which moued Christ to institute this holie Sacrament let vs coniecture by that circumstance whether it be more like yâ— he leaft a peece of wheaten bread for a signe of his loue or els left the best greatest iewel he had to wit his own substance vnder the form of bread to witnesse yâ— same excessiue loue towards vs. I thinke it more then probable that sithens he was able to geue the substaÌ„ce of his own body to vs by turning bread into it and hauing taking bread said after thanks geueÌ„ this is my body I think it more then probable that his great loue
the Gentils whose greatest mysteries be made of corne and wine That Iacob prophecied of the fat bread of Aserwhich should geue spirituall delicats to the faithfull kings of Christes Church and yet how caÌ„ any bread be fat except it be the bread of life which is the flesh of Christ which is made fat with the presence of his Godhead Who seeth not that God promiseth as the highest reward in earth for keping his coÌ„mamdements to blesse the loaues of his people and to geue abundance of bread and wine That wheateÌ„ meale is appointed for fit matter to make a sacrifice of that the shew bread must stand continually in the temple before the face of God That Priests shall offer the loaues of theyr God therefore shal be holy Or what is the loaf of God besyde the flesh of Christ And who would not wonder to consyder that euen the chief Priests of the Iewes whose lips kept once the law of God after the comming of the faithfull Priest Iesus Christ to whome God hath built a new Church which shal neuer be vnfaithful to him are constrained to aske a morsell of mysticall breade at the haÌ„ds of those Priests which God hath appointed ouer the faithful Gentils if they wil haue any part of the euerlasting heritage in the house of God so that all the sacrifices of the law must be supplied fulfilled and made perfit by the Priests of the new testament in that cake or peece of the liuely bread which is the body of Iesus Christ geuen for vs. Dauid flying from Saul king of the Iewes to king Achis a Gentile changeth his countenaunce appearing like a foole or mad man to the vnfaithfull courtiers driueling on his beard stumbling and being caried in his own hands to shew yâ— Christ should appere vnder an other form to the conuerted Gentils theÌ„ he had commonly appered in among the Iewes For now he semeth contemptibly vnder the fâ—…rme of bread add wine who appereth daily of great authority to the Iewes in the natural forme of his true manhod but at his last supper he driueled like a child to theyr seming that be wise in the world he offended euen his own Disciples at Capharnanâ—… with the promise of geuing his flesh to cate he changed his countenaunce caried him self after a sort in his own hands when holding and geuing to be eaten that which semed bread he by his almighty Godhead dowted not to say as the thing was This is my body which is geuen for you The same kingly Prophet had great ioy in his harte considering the increase that came by the fruit of corne wine he praysed the bread that strengtheneth and the wine that maketh mery the faithfull hart of a spirituall man The goodly chalice that maketh true Christians drunke The remembrance which God hath made of his maruelous workes geuing meate to them that feare him How can it be thought a smal mysterie that Elias is fed from the ayr with bread and fleshe that he walketh forty daies in the inward streÌ„gth of a peece of bread very weake feble to see vnto that Esaias saieth the wheat corn of the Church of God shall no more be geuen to her ennemies and that the vine wherein she hath laboured shall not be the drinke of strange children That â—…ieremie calleth the flesh of Christ the bread wherein the wood of the Crosse is fastened That Zacharie asked what good thing there is besides the corne of the elect and the wine which engendreth virgins That Malachie complaining how the Iewes had polluted Gods â—…ble with vncleane bread promiseth a pure and cleane oblation made to his name among the Gentils â–ª That God him selfe would be called the bread of Aungels That Christ hauing taken â—…eshe would be called through his diuine nature the trâ—…e bread which came down from heauen and through his humane nature wherein the Godhead dwelleth meaâ—…e in dede and drinke in dede And last of all that the holy Ghost would cause the preacher to say and very ofte to repete none other thing to be good vnder the sonne besides eating and drinking with gladnes and mirth Which saying who so vnderstandeth of the eating common bread or meat and drinking common wine he doth not wel to think that the holy Ghoost commendeth 〈◊〉 liuing Neither doth the Prophet meane such a kinde of eating drinking 〈◊〉 yâ— same booke he saith It is better to goe to the house of moorning then to the house of feasting for there a man is warned of the ende that all liuing thinges shal haue and in his life time thinketh what thinges are to come On th' other side he that so vnderstandeth it onely of spirite faith vertuouse meditatioÌ„ that he leaue no possible meanes to eate and drinke bodily such a kinde of bread and wine in comparison whereof nothing may be iudged good vnder yâ— sonne he semeth without iust cause to deny that Sacramentall eating and drinking there to be meaâ—… whereof the prophete may be right wel thought co speake For as the holy scriptures by the vsuall manner of attributing to God the passions qualities and natures partly of other creatures but especially of man did thereby geue vs warning that one time or other God should become trew man himselfe after that sorte fulfilling those propheticall phrases of speach euen so the ciâ—…toine of commending so much â—…orn wheat meale bread and wine and of eating and drinking doth declare that such a thing should at the last be eaten and drun ken vnder the formes of bread and wine as might be called not only good but euen the best thing absolutely vnder the sonne except any thing can be better then Christ or any action more acceptable to God then the receiuing of that flesh and blood worthely which both maketh al iust men to be one body among them selues and to be one with Christ through eating his flesh who is one with his Father in diuine nature and substance Whereby three persons in the holy Trinitie and one God two natures in Christ and one person many persons in the Church and one nature al be made one in a maruâ—…lous mysterie The Sacrament of which vnitie because our Lords supper is both in shewing manie graines to be actually molded into one loaf and in making many persons really to be members of yâ— one flesh which euery of them vnder the forme of bread worthely receiueth and is changed into it therefore in comparison of this eating and drinking none other thing is good vnder the sunne And he well saith vnder the sonne for aboue the Sonne there is I will not say more goodnes yet more fruition of the same goodnes when the forme and couer of bread wine being taken away we shal see face to face eating and drinking vpon the table of God in his kingdoâ—… ¶ These words of
no reason brought sor proufe that thâ—…y are really ment to be that which they are called wheÌ„ they are named together with the 〈◊〉 〈◊〉 〈◊〉 if there be not euident 〈◊〉 〈◊〉 〈◊〉 theâ—… proper meaâ—…ing naturally they are included Thus when it is said The word was Gâ—…d the word was made flesh there was much grasse in that place the â—…onne of man shal be three days in the haâ—…t of the earth John was in 〈◊〉 those particular substances really to be that which they are named but if it chaunce otherwise we aske why it doth not signifie â–ª as it should chiefly doe Which being so we must seeke the reason why these words I am the true vine doe not signifie Christ 〈◊〉 self to be yâ— substance of the true vine whiche thinge the 〈◊〉 〈◊〉 someth to import But as the truthe is when Christ sayth I am the true vine he can not meane I am the substance of a vine for if he were so he were not Christ. Because the substance of Christ who is God and man differeth wholy 〈◊〉 the substance of a vine But Christ prâ—…eth of him self I am this or that â—…fore we are compelled so to expound his words that his 〈◊〉 may stil be saued He sayth not I am changed into a vine or I am made a vine the which words 〈◊〉 a 〈◊〉 〈◊〉 â–ª of being with the losse of the former Being but 〈◊〉 sayth I am the true 〈◊〉 wherein somwhat is rather attributed or geuen to his former substance â–ª then any thing taken from it and much lesse the former substance it self is wholy taken away If then it repugne to the nature of Christâ—… wordes that he should in theÌ„â—…e thought to 〈◊〉 spoiled of his 〈◊〉 by which words his substance 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 we 〈◊〉 nedes find oâ—…t some other way of expounding those words then â—…o aâ—…e that â–ª Christ is the substance of any materiall vine Seig then these two substâ—…es for so in word they seme to 〈◊〉 although in deâ—… they can not so be ment seing I say these two 〈◊〉 substances â–ª Christ a vine can not either be wholy one whiles they be diuerâ—… or be wholâ—… 〈◊〉 whilâ—… 〈◊〉 be said to 〈◊〉 〈◊〉 a wise man auoiding as nigh as may be all absurdity seeketh out such a meaning that both natures may remayne still 〈◊〉 concerning their differeÌ„t substances and that they may coâ—…municat and agree in some â–ª â—…uality which is common to â—…th The which consyderation made al the lerned Fathers in these phrases of speache I am the dore I am the way I am the true vine the rock is Christ â—…on Baptist is Elias and in such like to shew what coÌ„dition qualitie or propertie was common betwene these natures without any surmise at all that any transubstantiation could be meant in those words in all which propositions the verb sum es fui doth stand to signifie an accidental and not a substantiall agreement betwene diuerse natures substances But it is far otherwise when Christ hauing taken bread saith after blessing This is my body for in those words two seuerall natures are not ioyned together and thereby affâ—…ed still to be the substances they were before It is not sayd This bread is my body No Enangelist no Apostle no Disciple reporteth Christes words in that sorte such additions comme from Luther from zwinglius from Decolampadius from Caluin but not from S. Matthew S. Mark S. Luke or S. Paule The true Apostles of God by the inâ—…inct of the holy Ghoost were so far from the minde of saying this bread or this wine that they did put the pronoune this in such a gender as neither could agree to bread nor to wine whereof I haue spoken sufficiently before The proposition then being such as nameth one substance only and that moste particular there is no cause why the verb est is ought not to stand in his moste proper and vsuall signification verily to signifie this one thing which was knowen to haue bene bread by Christes word to be the substance of Christes owne body which if it be once graunted it will necessarily folow that this which is the substance of Christes body is not also common bread because those natures were not at any time appointed to be together in any one proprietie of person If it be not common bread and yet it doth seme so it will insew that the substance of yâ— bread is changed into Christes owne substance which is really present vnder the forme of common bread Thus I haue shewed cause why the verb est is doth signifie otherwise in this is my body then in these words I am the true vine by reason of which proper vnderstanding of the verb substantiue transubstantiation is of necessitie inferred For as when I heare it reported for certeine that Peter who was in the morning at Douer was seene the same night at Calis I doe thereby vnderstand that Peter passed ouer the sea not because so much was spoken but because it foloweth vpon that which was done Euen so when I reade that Christ in his supper toke bread and sayd after blessing Take eate this is my body I vnderstand the bread which by nature is not Christes body by blessing and speaking to be made his body and consequently to be changed from his own substance into the substance of Christes body None of all which things can be reasonably applied to the other words I am the true vine For which reason I conclude that whereas in euery proposition three parts are either expressed or imployed the one which goeth before the verb the other which foloweth after and yâ— verb it self euery one helpeth to proue transubstantiation in these words This is my body and euery one hindereth the proufe of the same transubstantiation in the other words I am the true vine So discrete a chalenge M. Nowel made in comparing these two sayings together But who can looke for better stuffe at his hands sith he hath forsaken the notable wisedom of the Church of God and taketh Caluins dreame to be Gods word Hitherto M. Nowell I haue shewed the true meaning of euery word of the two propositions by you alleged But now I haue such confidence in the cause of those Catholikes whom you 〈◊〉 Papists that I will graunt you for farther disputations â—…ake euery thing to be otherwise then it is in dede Let vs imagine that Christ were not God and therefore might be changed in substance that the true vine were a certeyne particular vine â—…eueral from Christ into the which a real change might be made that the verb sum I am did stand to signifie a being in substaÌ„ce and not in qualitie alone yet these words I am the true vine wold not proue as well a transubstantiation as This is my body for that transubstantiation wold be better proued in all doutes moued therevppon which were the more semely
ioyned together in the top it self which is the flesh of Christ. For they that are one mysticall howse by faith and charitie alone they are one in the fundation through the spirit of God but not yet one in the top And the vnitie of that fundation wold not cause them to be a perfite howse if some stones being reised thereon did not at the length mete really together in the top of the building which is the flesh of Christ through the connexion of which stones those also which laie in the lowest place may be sayd to mete in the top for that they are necessary and substancial parts of that howse which is builded from the lowest parte of the ground vp to the very highest top Faith is the fundation and ground of the things which are hoped for Baptisme goeth nerer the top because beside the grace of faith it partaketh some other grace proceding not only from the spirit of Christe but also from his flesh in that the water according to the minde of S. Chrysostom of Leo is as it were the wombe wherein and the worde is the sede wherewith man is regenerated as wel in body as in soule Confirmation geueth strength to the new building wherein the stones are as it were with strong barres of iron holden together But when Christe geueth him selfe to vs vnder the forme of bread then are we come to the top of the building and are ioyned really to him that is yâ— end of the law For which cause this Sacrament of Christes body blood is called of the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfectio the end or perfitenes of our heauenly building This flesh is also in the fundation but by spiritual efficacie not by reall vnion It is in Baptisme by the vse of corporall instruments of water and the word and so by spirituall efficacie and also by meane of bodily instruments proceding from the flesh by that Sacrament of Baptisme which he constituted in his body and sanctified the element thereof with his body In the Sacrament of perfection this flesh it self is present to make a moste perfite end of the whole spirituall building Thus are the baptized Christians built vpon yâ— faith of the Patriarchs and Prophets and the faithfull who receaue Christes body in his last supper are built in a higher degree aboue the faith of the Fathers and aboue the Baptisme of those who died before they partaked Sacramentally Christes flesh And seing all these concurre to make vp one howse the top whereof may touche Christes naturall body which he toke to make the reall coniâ—…nction with vs who consist of bodies all the mysticall body of Christ is perfitly one through them who being one with the rest in faith spirit and baptisme be also one with Christes flesh in truth of naturall and corporall vnion to Christes flesh really partaken at his holy table Let vs once deny the flesh of Christ to be really in the blessed Sacrament of the altar and here is no perfite building toward the flesh of Christ and consequently no reason why we should be called his mysticall body or flesh of his flesh and bone of his bones For as if Eue had not bene taken really out of the naturall body of Adam she should not haue bene in truth bone of his bones so we are not flesh of Christes flesh in truth it self except the flesh of Christ in the naturall substance thereof be the meane by our natural coâ—…ction to it that we are framed wrought into a spirituall man These last wordes of S. Paule where he toucheth how we are â—…esh of Christes flesh doe also leade vs to an other notable example of our natural vnion which is to be made to that flesh of Christ. For when S Paule had said that the husband is head of the woman as Christ is head of the Church he prouoketh the husbands to loue their wiues as Christ hath loued his Churche Who haue loued it so intierly that he hath cleansed it in the washing of water and the word to th end he might make him self a gloriouse Church without spot or wrinkle Behold baptisme is a token of Christes loue but to what end That he might haue a cleane spouse To what purpose Will he then come nere to his wife and as it were be cloupled with her Yea verily not for any fleshly pleasure but to nourish her by his reall flesh And therefore S. Paul goeth forward saying Husbands ought to loue their wiues as their own bodies He that loueth his wife loueth him self And surely noman euer hated his own flesh but he nourisheth and cherisheth it as Christ doth his Church What meane you S. Paule Is then the Church the flesh of Christ For your words import so much He answereth it is so For we are members of his body of his flesh and of his bones For this cause the man shall forsake Father and mother and shal be ioyned to his own wife and they shal be two in one flesh This is a great Sacrament or mysterie but I meane in Christ and the Church Hitherto S. Paul hath prouoked the husbands to loue and to cherish their wiues as Christ hath loued his Churche in cleansing it through baptisme and as he cherisheth it as being members of his body of his flesh and of his bones Note that as the loue of husbands toward their wiues is coÌ„pared to baptisâ—… so the cherishing of them is compared to the cherishing nourishing which Christ vseth toward his Churâ—… â–ª whiche is knowe to be done after baptisme for no man cherisheth that which is not yet borne When we are borne again in Christ we are made members of Christes body and therefore those words Membra sumus corporis eius we are members of his body may be ment of baptisme â–ª where we are made members of his my stical body according as S. Paule had said before Sumus inu icem membra we are members one of an other But when he addeth de carne eius de ossibus eius of his flesh and of his bones he then speaketh not of any mysticall flesh and blood but euen of the naturall flesh and bones of Christ whereof we are made members not by faith and mystery alone as in baptisme but by naturall participation of them in the last supper So doth S. Ireneus take these words For S. Paule spake not saith he of any spirituall or inuisible man sith a spirit hath neither bones nor flesh but of that disposition which is agreable to man the which consisteth of flesh of sinewes of bones the which disposition is nourished of the chalice which is his blood and is increased of the bread which is his body So doth S. Chrysostome also take these words saying we are members of his flesh and bones And again he hath mingled him selfe with vs and brought him selfe into
which was receaued at the holy coÌ„munion which dwelleth bodily in vs to be not only yâ— flesh and blood of Christ for those words should be eluded with figures and signes but to be the substance and nature of God which nature is not possible to be eaten of vs corporally otherwise then as it dwelleth 〈◊〉 in the flesh of Christ which we eate corporally in the Sacramenâ—… seing the nature and substance of God must be adored it is not possible to imagine but all yâ— Fathers gaue Godly honour to the mysteries of Christes holy table But yet let vs heare a more full witnesse S. Chrysostome exhorting his people to come to this Sacrament with zeale and most vehement loue writeth thus Hoc corpus in praesepe reueriti sunt Magi c. The wise men commonly called the three kings reuerenced this body in the manger and being men without good religion barbarouse they worshipped it with feare and much trembling after a long iorney taken Let vs therefore who are the citizens of heauen at the least wise follow those barbarous men For when they saw yâ— manger and cottage only and not any of those things which thou now seest they came with most great reuerence quaking But thou seest that thing not in the manger but in the altar not a womaÌ„ which might hold it in her armes but the Priest present and the holy Ghost copiously spred vpon the sacrifice which is set foorth Neither thou lookest barely vpoÌ„ the body as they did but thou knowest the power of it and all the order of dispensing things And thou art ignorant of none of those things which were done by him and thou hast bene diligently instructed in all things Let vs be stirred vp therefore let vs quake and let vs proseâ—…e openly a greater denotion then those barbarous 〈◊〉 if we come barely and coldly we ieopard our head into a more â—…ehement fyre Hitherto S. Chrysostome If there were any other refuge left for our aduersaries they wold neuer admit this place they would say in words yâ— which the masters of them must nedes sometyme think in hart They would say what care we for Chrysostome He was a man he might erre he did erre in this matter But now they may not flee to this miserable refuge for seing they lacke the Gospel and the faith of Christian people for nine hundred yeres together as them selues confesse there is no place for them to hyde their head in but only among the Fathers of the first six hundred yeres For this cause they caÌ„ not reiect S. Chrysostome who is one of the chief lights of the East Church His bookes also they can not deny and least of all his commentaries vppon the blessed Apostle What shift then find they to avoide this place In truth they can finde none but they must nedes preteÌ„d to say somewhat out of their common places of Khetoricall figures yâ— vse whereof they can father vpon whome they list S. Chrysostome in these words expressy teacheth as well the reall presence as the adoration of Christ vpon the altar He compareth the holy mysteries with Christ in the forme and truth of a childe He compareth the altar where vpon the mysteries staÌ„d with the manger wherein Christ lay He compareth our blessed Lady which sometyme held Christ in her armes with the Priest present at the altar who sometyme handleth the holy mysteries He compareth the three wise men who came out of yâ— East with the Christian people who come to heare Masse He compareth the adoratioÌ„ and worshipping which those three wise men vsed with the adoration and worshipping which faithful men ought to vse at the tyme of oâ—…r Lords supper He sayeth the body of Christ to be the same in both places but yâ— cause of worshipping to be greater in them who come to the holy mysteries He sayth by the body Hoc corpus in 〈◊〉 sunt Magi This body the wise men worshipped in the manger which this body surely whereof he sayd before Quando id propositum videris dic tecum propter hoc corpus non amplius terra cinis ego sum When thou seest it set before thee say with thy self for this bodies sake I am no longer earth and ashes Behold he speaketh of the body which is set before vs. Uerily of that which at Masse tyme all men see vpon the altar And againe he sayd of the same Quod etiam nobis exhibuit vt teneremus manducaremus The which also he hath geuen to vs that we should hold it and eate it This body then which is put before vs in yâ— Church which is holden and eaten This body the wise men worshipped in the manger If our figuratiue diuines expound this body for the signe or the representing of this body as they are wont to doe then the wise men adored in the manger the signe of Christes body But if they adored not the signe but the truth then this body is meaÌ„t this true body of Christ. And seing S. Chrysostome sayeth that the wise men adored this body meaning by the pronoun this that which we haue in the holy mysteries it is clere that he putteth it for a most knowen and certeyne veritie that we haue present before the tyme of receauing the reall body of Christ vpâ—… the altar And so haue it present that we are bound to adore it being vpon the altar Tu verò non in praesepe sed in altari vides Thou seest this body not in the manger but on the altar Lo it is vpon the altar and not only comprehended by faith but by the meane of yâ— forme òf bread it is seen 〈◊〉 S. Chrysostome bringeth fower reasons why Chrystian people should rather worship the body of Christ at Masse then those wise men did worship it in that homely cottage First because they were not Godly men for so S. Chrysostom doth call them because they had not the knowlege of al true deuotion and Godlinesse although in that acte they shewed them selues Godly But we are instructed in all true religion therefore should souer worship this body of Christ then they did Secondly they were Barbarous men but S. Chrysostome spake to 〈◊〉 who were most ciuill leste Barbarous of all people in the world So much the rather they ought to know it to be their duety to worship the body of their maker Thirdly the wise men saw Christe in a manger where such things are not wont to lye as must be reuereÌ„ced worshipped but thou seest this body vpon the altar which is a place made for holy things to stand on And so much the more ought we Christians to adore the body of Christ being set before vs vpon the altar then those wise men did adore it in a manger They saw it also in the mothers armes which was a woman neither is any thing which a woman holdeth bringeth foorth wont
yâ— water otherwise theÌ„ as it is present in all places but only as working by his power For in the name of the father is to saie in yâ— power strength of yâ— father Thus the power vertue of god is really preseÌ„t 〈◊〉 or renewig is really made But if it were sayd at the tyme of washing by the institution of Christ This is Christ who baptiseth or washeth thee theâ—… doubtlesse Christ should be beleued really present Albeit therefore some Fathers say God holdeth thy head at the fonte and other say the water is full of heauenly fier and so foorth yet these are maners of speache without reall or naturall operation according to the letter because they be not words instituted of purpose by Christ to work a speciall effect in the Sacraments Although they shew by similitudes that a reall working of diuerse graces is made in the Sacraments But Christ sayâ—… in his supper this is my body In which words the body is affirmed present vnder that signe of bread wherevnto Christ pointeth If M. Iuel knew not this ods he may be ashamed to teache that he knoweth not If he knew it why doth he lead men to hell willingly But because this man goeth about euery where to abuse the holy communion by shewing like phrases vsed sometymes of Baptism as are vsed of Christes supper I will geue him a copie of certeyn phrases which either he must find in the holy Scriâ—…tures and in the holy Fathers or els he shal be coâ—…rayned to confesse a more corporall and reall presence of Christ in the Sacrament of the altar then in Baptism First the name of Baptism differeth from the name of Christes body and blood Baptism signifieth an action of a washing and therefore it is no work tarying or during in his owne substance but only the effect thereof remaineth But the name of Christes body blood is the name not only of making a work but euen of a substanciall work it self as when we say a house a pillar a tree Whereof it followeth that when Christ hath done washing baptism is past But when Christ pointing to a visible thing hath said this is my body The body tarieth still after the speaking is done so long as the visible form dureth which is to vs the signe of the body present Nowe as S. Paule noteth that Christ so far passâ—…th the Angels by how much his name is more excellent then theirs right so the Sacrament of the altar so farre passeth baptism as Christes own body is a name of more excellency then the name of washing or cleansing 2. Baptism must goe before the Eucharist as Iustinus yâ— marâ—…yr saith which thing is done to th end we may come cleane and pure to the blessed bodie of Christ. Therfore the Eucharist passeth it as farre as baptism passeth the vertue of penance which prepa reth mâ—…n of discretion to be baptized 3. Baptism maie be ministred of dâ—…oÌ„s of lay men yea of women in the time of necessity The Eucharist is consecrated only of priests who haue special power geuen them to make Christes body accordingly as him self said make this thing for the remem braunce of me And S. Hierome excludeth Deacons â—…rom this highe office 4. Baptism may be â—…inistred at any time of the day but S. Augustine sheweth that the holy Ghost hath taught the whoâ—… Church for the honour of so great a Sacrament to receaue it only fasting without a case of necessitie 5. In Baptism the water must be of necessitie beleued to remaine because washing is not made without water nor it shall neuer be found that it was taught to be changed but in the Euchariste no breade or wine remaineth because no such thing is signified at the time of consecration and the Fathers teache them to be changed into Christes body and blood 6. Baptism was administred in the running water and no regard had of the material water when the act of washing was done But the Eucharist was euer so warily administred that no crum thereof was suffered to fall as Optatus Cyrillus of Hicrusalem S. Bede and others do witnesse 7. Baptism was neuer adored though it were reuerenced the SacrameÌ„t of the altar was alwayes adored with the highest honour due to God alone as I haue shewed at large in my sixth booke 8. As Baptisme is the first Sacrament and most necessarie so the Eucharist is the last and most honorable That to cleuse vs this to feed vs. That to marie vs by consent of mindes to Christ this to ioyne vs to his flesh and blood by reall copulaâ—…ioÌ„ of bodies That prepareth to this this maketh that in al degrees perfit That without this is a true mariage but yet it is without the last end of mariage which is carual copulation This coÌ„ming to that and to all the other Sacramentes maketh vs to be most perfitly vâ—…ted with Christ. For this cause S. Dionysius Areopagita sayeth Dicimus ergo caet We say therefore other Sacraments or signes of holy things whose communion is graunted to vs to be finished â—…y the diuine and perfiting giftes of the Eucharist And holy Ephren also writeth thus of the most perâ—…ite and consummated vnion which is made in the same Eucharist saying Anima nostra sponsa estimmortalis sponsi copula autem nuptiarum coelestia Sa cramenta sunt quia cum manducamus corpus eius sanguinem bibimus ipse in nobis est nos in ipso Our soule is the spouse of the immortall Bridegrome that which coupleth them in mariage are the celeâ—…iall Sacraments for that when we eate his body and drink his blood he is in vs and we in him 9. Moreouer we are by Baptism vnited to Christ and not at all to Baptism But by the Eucharist we are sayd to be vnited to the very body which is in the Sacrament becausâ—… it is all one with Christ himself Of which difference I will speake more hereafter 10. Last of all the perpetuall custome of the people of God and the vniuersall tradition hath always obserued great difference betwene these two Sacraments And thereby any wise man may know what belongeth to the one and what to the other If now M. Iuel will proue Baptism and the Eucharist to be of like force concerning the meane of vniting vs to Christ he must bring foorth such phrases where Baptism may be called of Christ him self the body of Christ. Where the Eucharist may be sayd to prepare vs to Baptism as well as Baptism to it Where Baptism is sayd to be worthy the highest honour as it is sayed of Christes body in the Sacrament Where the last and highest copâ—…latioÌ„ is assigned to Baptism as it is to yâ— Eucharist Where speciall consecration of Priests speciall prerogatiue of tyme speciall warmesse in vsing the matter
is no lesse required to the substance of Baptism then of the Eucharist But when some things be like and some things be different in two SacrameÌ„ts it is great ignorance to reason from the similitude which one way is betwene them to destroye an other way those points wherein they differ After which sort M. Iuel doth reason ¶ M. Iuel replieth not well touching the authoritie alléged out of the Nicene Councell HArding We behold saith the Councell of Nice the Lamb of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put or layd on that holy table and vve receaue his preciouse body and blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verily and in dede Which is to say really Iuel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not found in the Greke nor in Tunstal But deuised by M. Harding San. It will not folow that because the common Greke edition or B. â—…unstall hath it not that therefore D. Harding faineth that Greke word It is found in the actes of the Councell of Nice which are not yet all printed but they are extant in diuerse libraries And this place is in many print bookes where commonly they haue the Greke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated into situm situate or put Your self also in the Apologie did allege certein words out of the same acts of the Councell of Nice Yea you haue done the like euen in this very article therefore you ought not to be angry with D. Harding for doing the same Iuel Must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to be set or placed nedes sounde a reall presence San. It must nedes proue a real presence of that thing which if it were not present it could not be set vppon the table Or can you haue a capon set and placed vppon your table which is not really present Iuel Christ dwelleth in our hart by faith and yet not really San. No wonder sith a thing may dwel somewhere by faith where yet it is not in dede As Christ was killed in the saith of inst men from the beginning of the world yet not in dede vntill he was nailed to the crosse A being by faith is a lâ—…sse pâ—…ite being then a being really And therefore the fewer and the lesse doth not infer the more and the greater But the Lamb of God is not said to be vppon the holy table by faith but to be sâ—…t or layed there Iuel S. Hierom sayth as often as we enter into the sepulcher we see our Sauiour lying in his shrowd Yet he lay not there really San. Not then truly when S. Hierom entred but he spake in respect of that true place which Christes body had sometyme occupied But if the things vpon the holy table neither be now nor at any time were the body of Christ how sayd the Councell we behold the Lamb placed vppon the holy table Iuel In the Councell of Chalcedon it is demaunded in what Scripture lye these two natures of Christ. it is the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet they lye not really in the scriptures San. The heretike Eutiches who asked for those two natures in the Scripture asked for very material and reall words which being seen and readen might lead him to these two natures For the words which signifie two natures haue a reall place in holy Scripture and they haue bene at large declared by S. Cyrillus But I pray you syr If a maÌ„ should aske you where you find that Greke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could you shew a sufficient discharge thereof I think scaut so good as D. Harding can bring for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Once it is not extant in the common booke of the Councels Iuel That word signifieth a naturall situation of place and order of parts such as D. Harding in the next article saith Christes body hath not in the Sacrament San. Although Christes body in it self hath not any such extensiue 〈◊〉 locally in the Sacrament yet it hath such a situation as the foorm of bread requireth which suffiseth to declare a reall presence For as his Godhead might be shewed in his manhod he that seeth me seeth my Father so his body is placed vnder the foorm of bread and there may be shewed to a faithfull man Iuel The Councell is plaine that we consyder not basely the bread and the wine that are set before vs. San. He considereth them basely who sayth they remain still in their earthly substance notwithstaÌ„ding that Christ after blessing hath called theÌ„ by greater names whose calling is the making the thing to be that which it is called Iuel It is sayd lift vp your hartes so that there is nothing in the action to be consydered but only Christ. San. It is meant not only to lift them vp to God but also to lift them from earthly thoughts of infidelitie and to beleue that which Christ sayeth and doth in his holy mysteries as S. Chrysostom noteth I haue spoken of this matter at large in my second booke the. xxviâ—… Chapiter Of Egles I haue spoken the second booke the. xxvij Chapiter Uerily the thing made whereof Christ sayd make this thing is to be coÌ„sydered in the myâ—…ries and not only Christ in heauen Iuel S. Ambrose saith it is better sene that is not sene San. Therefore yâ— body of Christ which Christ pointeth vnto saiyng this is my body is better seue to a faithâ—…ull Catholik theÌ„ bread and wine which the vnfaithfull Sacramentarie saith he sâ—…th Iuel For the same cause S. Augustine saith In Sacraments we must consider not what they be but what they represent sor they are tokens of things being one thing and signifiyng an other as S. Augustine saith San. As they be tokens they be one thing signifie an other and therefore the substance of Christes body is not his death or passion or the vnitie of his Churche which things vnder the foorm of bread it doth signifie but it is an other maner of thing to wit a body immortal impassible and out of al daunger of corruption how be it S. Augustine disputeth not there of those which are the peculiar SacrameÌ„ts of the Church as your words for the same cause wold seme to signific but generallie of all sigues which commonly differ in substance from the things signified by them But as S. Chrysostom well noteth we must beleue God in al things yet speciallie in the mysteries As therefore wheÌ„ God maketh a signe by water or oile or any other creature we ought to mark not what substance that thing is but what it is set to signifie so when Christ toke bread and after blessing sayd this is my body which is geuen for you make this thing for the remembrance of me we must note that he did not appoint any creature to signifie his body but made a new signe he made I say a signe which might signifie
the holy scriptures and to the holy Fathers ye haue appealed By the holy Scriptures and Fathers your doctrine shal be tried â–ª The Catholikes neuer feared to be tried by the holy Scriptures but they alwayes feared to abuse them For we yâ— know in dede what holy Scripture is are so carefull how to behaue ourselues reuerently and semely about the same that we lightly vse not to allege any part thereof to proue any rare and harde matter vnlesse we shew some auncient Fathers or Councell to haue expounded that peece of Scripture before vs in suche sorte sense as we by the witnes thereof desyre to persuade and confirme But otherwise the Catholikes neuer refused the triall of the â—…oly Scriptures as yâ— which they alwayes both studied loued Do not the writings of S. Beruard in manner wholy consist of continuall testimonies taken out of holy Scripture Did not Petâ—…â—…ombardus lernedly comment the Psalmes the Episâ—…s of S. Paule and other parcels of Gods word â–ª Did not S. Thomas of Aquin write so vpoÌ„ Iob Esaias Ieremias S. Mathew S. Iohn S. Paule the Canonicall epistles and the Apocalips that he vseth to expound one hard place by an other as nighe as thâ—… thing will suffer Did not Nicolaus de Lyra Dionysius the Carthusian Paulus Burgensis Caietanus the Cardinall with diuerse other expound the whole Bible or make notes vpon it wold they haue don so except they had ben specially delighted with the word of God More ouer when heresies arose in our dayes Did not Contarenus Sadoletus Polus â—…osius 〈◊〉 Gropper Tapper Eckius Pighius Petrus and Dominicus of Soto Miranda Uillegagnon Ioannes a Louanio with diuerse other coâ—…ince those heresies by the holy Scriptures and Fathers And yet as though we brought nothing at all for defence of the Catholike faith out of the word of God or primitiue Churche so dothe the penner of this Apologie more to his discredite then to ours falsely and vnhonestly reporte But now to shew the better his falsehood and dishonestie I thought good for my part to set soorth such holy Scriptures and suche witnesses of the primitiue Churche as plainly confirme the Catholike belefe concerning the chefe matter which at this day is in controuerâ—…e betwixt vs and them The chefe question is about the blessed Sacrament of the altar Our belefe is that after consecration duely made the body blood of Christ is really present vnder the formes of bread and wine The Apologie teacheth other wise as now it shall appeare But whereas there are many questions in this behalfe as of the reall presence of transubstantiation of the sacrifice of the masse of communion vnder one kind of receauing alone of râ—…tion of the Sacrament and of suche other I will beginne 〈◊〉 with the matter of reall presence which iâ—… the grounde of all the rest not despayring to haue at other tymes more leasure to handle also the other questions So much therefore as in the Apologie belongeth to the reall presence of Christes body and blood in the Sacrament of the altar I will faithfully set foorth and trie the truth of that doctrine by Gods word and by the holy Fathers Neither let any man be offended yf I seme to kepe no good order in so much as I make no new methode of myne owne but follow the order of the Apologie which sodenly and abruptly thus intreth in to yâ— question ¶ It is proued by the word of God that euill men receaue the body of Christ in his supper WE do expresly pronounce that in the supper vnto suche as beleue there is truly geuen the body and blood of the Lord. This doctrine being called to yâ— word of God to yâ— iudgement of holy Fathers for his triall will appere false forged Because the holy scripture teacheth the body and blood of Christ to be truly delyuered not only to such as do beleue but euen to wicked men who in their workes haue deuied their faith howsoeuer they kepe it or geue it ouer in hart Iudas one whole yere before the last supper was called a deâ—…ll for so much as Christ knew that he wold betray and sell him vnto yâ— Iewes Which it is not to be thought that Iudas wold haue don if he had bene of the true belefe that Christ was the Sonne of God God him self And yet the body and blood of Christ was truly deliuered vnto him Who although he had beleued the diuine power of Christ yet he had not beleued as we now take beleuing for the fulfilling and perfoorming of all that which belongeth to the state and lawe of the new Testament According as it is written Vt omnis qui credit in eum non pereat sed habeat vitam aeternam That euery man which beleueth in him may not perish but haue euerlasting life Such a belefe workiâ—…g by charitie Iudas had not And yet he receaued the body and blood of Christ. For albeit some auncient Fathers thought that Iudas went out before the supper of Christ yet farre the greater part teache otherwise And it is much more agreable to the word of God How proue I that S. Mark writeth that Christ came with the twelue S. Mathew sayeth Christ sate down with the twelue and whiles they were eating he gaue his body and blood S. Luke agreeth vpon the very same number and vpon the same gift Among the twelue Iudas is rekoned in S. Mathew S. Mark S. Luke and S. Iohn And whiles they were at supper which they besyde the twelue Iesus tooke bread and blessed and gaue thanks and brake and gaue to them To which them I pray you but vnto the twelue that came with him and sate with him to yâ— twelue therefore he gaue and said Take eate this is my body And taking the chalice he gaue thanks and gaue them saying Drinke ye all of this for this is my blood of the new Testament Which is or shal be shed â—…or the remission of synnes Et biberunt ex illo omnes And all drank of it Which all if not the twelue Iudas therefore being one of the twelue had the body blood of Christ deliuered to him For Christ said Take eate and drinke ye all of this And as they dranke all so is there no doubt but they all did take and eate therefore Iudas tooke that which Christ deliuered But Christ witnessed himselfe to deliuer his owne body saying Take and eate this is my body And drink ye all of this for this is my blood Therefore the body and blood of Christ was deliuered vnto Iudas And sith Iudas did not beleue the body and blood of Christ was truely delyuered to some such as did not beleue We nowe call these defenders to be tried by the holy Scriptures We make it appere yâ— they haue seuered them selues from Christ from the Prophetes from the Apostles we stagger not we flee not it is Gods