and geue him self present in thâ—…e mysteries or no You graunt he doth be these mysteries in heauen or in earth I suppose they be in earth Then say I your words import thâ—…t Christ geueth him self present in the earth How then doe you straight way inferre by a therefore that we are bid lift vp our harts to hâ—…nward because he is there by whom we must be 〈◊〉 fed If you meane he is both there and here you say very wel buâ—… thâ—… you graunt his body to be at once in diuers places at the least by yâ— way of SacrameÌ„tall being Except you will say his body is not in these mysteries and then he geueth not him self present For his body is the chefe thing whereof this Sacrament is named Neither we are flesh of his flesh in those mysteries where his flesh is not present to be ioyned with ours You say that Christ geueth him self present yea so farr present that we know certainly we are flesh of his flesh and yet you bid vs goe to heauen because he is there of whom we must be ful fed As though his mysteries were not in earth in which you graunt he geueth him selâ—… present If any spark of grace remaine in you consyder that God hath geuen you ouer into a lewd vnderstanding into a blind hart in to palpable darknesse Ye wold set God and the deuill together ye wold reconcile your fond hearesie with the healthfull Gospell of Christ you wold seme to confâ—…e with Christ yâ— he geueth him self present in these mysteries with S. Paul that we are flesh oâ—… Christes flesh and yet withall you will ioyne your own repugnant assertion that the body of Christ is only in heauen and consequently not in these mysteries which are in earth The longer you stand in this repugnance the more you shame your selues I haue not spoken this for any other cause but to stirr vp your minds by words of sharp warning which S. Paul biddeth vs vse to heretiks thereby to prouoke some such as haue regard to their soules to repent in tyme and to persuade them selues that they are not able to geue a new exposition of Christes supper which may stand with the old Gospell of Christes Church The body of Christ is the meat of his supper For thereof he sayd Take eate this is my body If then Christ geue him self present in these mysteries he geneth his body present If his body be present how say ye we must lift vp our harts to heauen there to be ful fed Is not Christ him self being present able to feed vs full How is it then that we must goe vp to heauen to be ful fed But let vs farther consyder your discrete discurse It is said in the preface of the Masse Lift vp your harts which words you interprete as though it were sayd your meat is in heauen and not vpon the holy table This argument I maruail if any man be able to answere The people are warned before coÌ„secration to liâ—…t vp their myndes to heauen Therefore the body of Christ is not really present on the alter aftar consecration As much to say as Before the incarnation of Christ the Prophetes and Patriarchs called and cried to God them selues and also exhorted the people to praie for the coming of Christ therefore when he was come he was not true God and true man in earth We crie Lift vp your harts before the body of Christ is made as beseching God we may haue his body made for vs. when it is made we lift the body it self vp to be adored and worshipped of the faithfull people as hauing then obteined our desier and that because it is the true body of true God And yet euen after consecration and after the body is really present it might wel be sayd lift vp your harts to heauen where by lyfting vp we should meane nothing ells but that the faithful men should not geue them selues to wordly thoughts of the earth of mony of flesh but list vp their minds to thinke of euerlasting ioyes Againe by naming heauen we meane not to denye yâ— real presence either of God in the whole earth or of Christ on the altar but only to shew that we should looke for another worlde and yâ— life thereof This argument might haue become a tinkar better then a diuine and least of all it could become a superintendent who ought to haue knowen that yâ— Church is yâ— kingdome of heauen and therefore the kingdome of God is within vs that to consyder what Christ worketh in his Church and for her sake is also after one sort to lift vp our hartes to heauen last of all he ought to consyder that S. Chrysostom writeth Diddest thou not promise yâ— Preist when he cryed lift vp your minds and hartes and saidest thou not we lift them vp vnto our Lord Will you see a wonderfull matter The table is furnished with the mysteries the Lamb of God is offred for thee the Priest is hofull for thee a spirituall fyre floweth from the table See what lifting vp of harts was to the old Fathers It was to acknowlege the mysteries vpon the table to beleue the sacrifice of the Masse and not to deny the real presence of Christ. That is in deed a homely lifting vp of harts to lift the body and blood of Christ cleane from the altar and holy table Such lifting away becometh theues Hitherto these men brought neither any euident authoritie of Scripture thereby to fortifie their opinion nor any sentence of auncient Father coÌ„cerning the question of the reall presence And now I pray you see what worshipful geare they bring We say in the Masse lift vp your harts before yâ— body is sanctified and made present therefore it is not made present at all We say grace before the meate is set vpon the table therefore none at all is set there This is the stuff of them that boast so much of the Gospell This is my body is forgotten which is fower tymes repeted twise of two Apostles and twise of two Euangelists Yet is that forgotten and lifting vp of harts which came of the good inuention of Godly Fathers but yet from men it came that is called in for a witnesse against the truth of the Gospell And yet euery man thinkeththey bring nothing but the pure word of God for their false doctrine ¶ What be grosse imaginations concerning the supper of Christ. ANd Cyrillus sayth that in the receauing of the mysteries all grosse imaginations must be put away Here is the second authoritie alleged against the reall presence of Christes body and that I warrant you full strong Grosse imaginations must be put awaye in receauing the mysteries therefore Christ spake not properly nor truly when he sayd This is my body Are we not now happy to haue such fine preachers who can shew the beleuing of that which Christ sayth
not to geue vs a drinking in stede of a solemne feast In comparyson of this banket all fayth is impeâ—…t For we eate the ende of our belefe All vnderstanding fayleth in so much as more is in our mouth then we are able to comprehend in our wyt or mynde All spirituall gyfts are inâ—…erlour because the flesh is present which triumpheth ouer death and ascending into heauen sytteth at the right hand of God thence distributing gyfts vnto men We haue the cause of all 〈◊〉 present and letting it go shall we chiefly commend the feast for â—…ertayn spirituall effectes In respect of Christes reall substance thy supper O Caluyn is but a mere sauour of swete meates Geue me the flesh of Christ and take thou the sauour of it But alas the sauour hath alredy kâ—…lled thee â–ª so much the lesse I wonder if thou art wery of the flesh it selfe In setting forth our damnation in old Adam thou lackest neither diligence nor eloquence thou hast therin set foorth the lumpe of perdition the seuere doctrine of induration the impotent weakenes of the wounded man to helpe forward his owne destruction But when thou commest to Christ the new Adam he hath a sâ—…ly pore vnknowen and vnsene cumpanie fewe children a cold supper small offering of sufficient grace his baptisme is with thee lyke a marke set vpon shepe that sheweth somewhat and worketh nothing his Church hath no externaâ—… sacrifice no priesthod no one chief shepherd in earth no authoritie to make lawes no communion of Saâ—…ts by the way of praying to them or for yâ— soules departed no reall ioyning vâ—…iting with Christes flesh and blood in the holy mysteries What is this but to preferr euill before good the deuill before God shadowes before truth vice before vertue and the power of darknes before the kingdom of light It is no eating now as S. Paule sayeth of our Lords supper for euery heretyke taketh a supper of his owne before hand making Christes supper to geue place to hym And that I maye speake nothing of so great change of communions as hath bene in England Luther saith that Christes words be proper and that his supper is bread and flesh wyne and blood as though the immortall flesh of Christ must be eaten with materiall bread How do mortal things agree with immortal in one banket Carolstadius supposeth that Christes words be proper but that he touching hym selfe on the brest sayd Take bread and wine this is my body which I touche as though it were a supper mete for Christes making if he only shewed his body to his Apostles which euer was in their sight not suffering them to eate thereof Zuinglius said the bread and wine were only figures of Christes body and blood geueÌ„ to our bodies to represent to our harts tâ—…e death of Christ. And that the words of Christes supper were figuratine only by which reason the supper of the Paschall lambe was better then the supper of Christ because the dead flesh of an vnspotted lambe was more apt then bread and wine to shew the death of Christes innocent flesh wich is the lambe of God that taketh away the sinnes of the world Calâ—…in added to Zuinglius bare figures an efficacie of feeding by faith and taught the words of Christ not so much to be figuratiue as words of promise which being heard with faith cause that the minde by faith eateth of Christ sitting in heauen a mete supper for such a deuiser who setting the men that should be fed vppon earth kepeth the meate wherof they should be filled in heauen promising them who consist also of bodies mortal and corruptible that they shall fede vpon immortall meat in their soules such an eating were good for Angels I denie not but it is not the supper that Christ made to corporall men for his farewell when he said Take and eate this is my body and Drinke ye all of this for this is my blood Taking with our bodies is more then beleuing in our soules eating yâ— body of Christ is more then signifying the eating of his body The meate is the body of Christ the drinke is the blood of Christ. Beleue and thou hast it in harte before thou commest to the table But come to the blessed Sacrament of the altar and thou hast it in thy mouth and body Bothe is better then one Christ hath 〈◊〉 and fullfilled all maner of iustice he made both body and soule redemeth both fedeth both rayseth both crowneth both He doth not now diuide the hand from the harte the mouth from the minde the figure from the thing the token from the truth That he sayth he doth that thou beleuest in heauen thou receyuest at his table in earth yea earth is heauen to thee saith Chrysostom through this mysterie make his gift no lesse then he nameth it leste for vnthankfullnes thou be giltie of iudgement He that beleueth his plaine wordes is on the surer syde The Corinthians fault concerning the supper of our Lord was partely for that they came to it after they had eaten their own supper and vndoutebly so doe heretyks They first deuise with them seâ—…ues what supper they will allow to Christ and then they come to his supper entending to conforme it to their formeâ—… deuise Partely the 〈◊〉 were reproued of S. Paule for eating and drinking alone without making their meate common to the poore Euen so the heretiks eate and drinke alone teaching that euery man eateth Christ only by the measure of his own faith which hath diuerse degrees in euery man and therefore it maketh euery man eate Christ after his own faith only Whereas the supper of Christ is equall and common to all as S. Cyprian S. Hierome and Theodorite witnessed before wherein he geueth oâ—…e 〈◊〉 one blood one person to all that come without any respecte concerning the meate and substance of the supper although not without discerning the diuerse merites of the geastes It is the honour of him that maketh the feast to haue the meate most bouÌ„tifull and most reall howsoeuer the weak stomaks of euill men are able to beare it Wilt thou yet see more plainly how liberall Christ is in his supper All that he hath he geueth for he geueth his own selfe indifferently to euery man that sitteth at his table be the nian riche or poore good or bad The 〈◊〉 of this feast at his table is the maker of the feast him selfe Who sayeth so Uerily he that caÌ„not lye Who after that he said My flesh is meate in dede douted not to add moreouer He that eateth me shall liue for me doing 〈◊〉 to vnderstand that by eating his flesh we eate himself The same thing teacheth S. Hierom a man worthy to be credi ted as well for his own great learning as for that tyme wherein he liued and the faith wherof in his writing he witnesseth S.
Hierome I saie expounding these wordes of 〈◊〉 the Prophet Declinaui ad eum vt vesceretur I bowed downe or turned in to him that he might eate writeth thus in Christes person Declinaui ad eos deserens regna coelorum vt cum eis vescerer assumpta forma hominis siue dedi eis esum corporis mei ipse cibus 〈◊〉 Forsaking the kingdome of heauen I bowed downe or turned in to them that the shape of maÌ„ being taken I might eate with them or else I gaue them the meate of my body I my selfe being both the meate and the banketer or feaster And yet he speketh in an other place more plainly Nec Moyses c. Neither Moyses hath geuen vs the true bread but our lord Iesus him self the feaster and the feast himself the eater and he that is eaten Behold Christes supper it may worthely be called his 〈◊〉 for neuer any man made any such before him he biddeth geasts and fedeth them with his owne flesh He is at the table as he was at the altar of his crosse For these two things are in most points agreable For this table is the 〈◊〉 〈◊〉 and reall remembrance of that crosse As therefore vpon the crosse Christ was the preist who made the sacrifice Christ the hoste that was killed Christ the God to whom it was offred Christ the head of that body of his Church for whom it was offered Christ alone played all partes non fuit de gentibus vir cum illo and of all nations no man was with him so likewise in the last supper Christ 〈◊〉 the geastes telling them 〈◊〉 yere before of his ban 〈◊〉 at Capharnaum and the hower being come Christ geueth water not only to their hands but euen to their feete Christ is the panter Christ is the butler as S. Cyprian also hath writen Christ is the meate Christ is the drinke and what creature should haue parte with him in his supper Are bread and wine mete ban ketting dishes for his table They are in dede mete by their owtward shew to signifie the supper of Christ but not mete to be a substancial part therof He that is Lord of heauen and earth will he borow the substance of his creatures to make vp his feast As though he lacked bread of his owne or as though his flesh which is the true 〈◊〉 conteining al swetnesse in it lacked the swetnesse of wheaten bread or of materiall wine as though Christ had not better bread and meate of his 〈◊〉 and better drinke of his owne then the grape maketh and who shall haue them if he be without them A great shame it is that either any thing should chalenge part in Christes supper besydes Christe himselfe or that he should 〈◊〉 the table with bare odours of spirituall grace hauiug at commandement the substance of flesh and blood wherein the fullnes of Godhed dwelleth corporally Think of Christes supper according to the worship of him that made it leaue bread and wine for Lutrish tables beleue thou that Christ gaue no lesse to his geasts then he had to geue for verily all that he toke he toke it to geue for vs and to vs for vs vppon the crosse and to vs in his last supper Both which he expressed manifestly when he 〈◊〉 saing Take eate this is my body which is geuen for you that body was geuen bloodily for vs in the forme of man because he died for man the same is vnbloodily geuen to vs in the form of bread because man liueth by bread But earthly bread is to maintein life to earthly men HeaueÌ„ly men eate the bread which came doun from heauen which is the sonne of God assumpting the flesh of man For the bread which Christ promised to geue is his flesh for the life of the world His flesh is meate in dede and his blood is brink in dede Therefore who so teacheth the body blood of Christ to be now receaued by faith spirit only he denieth the supper of our Lord where the body was geuen by the hands of Christ receaued with the hands of the Apostles eaten with their corporal mouthes and the blood drunken out of the chalice of blessing the which Christ deliuered by their hands to their mouths and harts by that meanes feeding the whole man with his whole substance ¶ A speciall 〈◊〉 of Caluin is conâ—…ed who taught this is my body which is geuen for you to be words of promise in the way of preaching at Christes supper whereas they are words of perfoormance in the way of working THe special authoritie that Caluin hath gotten through his scholars in England moueth me specially to coufute I can not tell whether I shall name it his more false or more foolish opinion Who perceauing the Catholiks wholy to stick to the most proper and most effectual words of Christes supper and therevpon to build the belefe of the real presence of his body and blood thought best to inuegle the strength of those words as much as might 〈◊〉 to bring them from doing to saying from making to speaking from perfoorming to promising and therefore among manie other words of the same argument thus he writeth Atqui non panem alloquitur Christus vt corpus suum fiat sed discipulos iubet manducare atque illis corporis sanguinis sui communicationem pollicetur caet But Christ speaketh not to the bread that it might be made his body but he commandeth his disciples to eate and he promiseth them the communicating of his body and 〈◊〉 And afterward Let vs vnderstand those words to be a liuely preaching which may edifie the hearers etc. which in the fulfilling of that it promiseth may bring foorth his efficacie Hytherto Caluin whose worthy scholars haue consecrated that vnsensible deuise of his in the booke of their English homilies Where after an exhortation made that men should come them selues to communion it is sayd To this Christes commandement forceth vs saying do ye thus to this his promise enticeth vs this is my body which is geuen for you this is my blood which is shed for you This fault I find with my countriemen There can not be a foolish saying in al Germanie or â—…uicherland which they must not allow follow preache to their audience and set foorth in print And therefore if euery man might haue his will so many schismatical Churches as they had seâ—…e beyond the seas so many orders of communion they wold haue embraced Men that neuer brought foorth of them selues any thing worthy name and yet neuer saw in other places so apish a toye which they did not wonder at and gredeily practise Wherein they are both most like their master Caluin for so much as they specially follow his peuish inuentions and most vnlike him because he followed none other man in his doctrine but himself inuented a new religion of his own making What
it to passe that both we maie be in Christ and Christ in vs. Besyde this it followeth Est ergo in nobis ipse per carnem Christ is him selfe in vs by his â—…leshe Note how he is in vs and by what meane not by the meane of bread and wine but by the meane of his fleshe And afterwarde he is beleued to be in vs by the mysterie of the Sacraments ipso in nobis naturaliter permanente Him self tarying naturally in vs which is the effect of the SacrameÌ„ts At the length he concludeth his chefe intent against the third argument of the Arrians saying Si ergo nos naturaliter fecundum carnem per eum viuimus id est naturam carnis suae adepti c. If then we liue naturally according to the fleshe by him that is to say hauing obteined the nature of his fleshe how can he but haue the father naturally in him self according to the spirite seing he liueth for the Father Out of whiche place it appereth that as the substance of God the Father is really in the person of Christ so S. Hilary meant that Christes naturall substance by meane of the Sacrament receaued is within our own persons For the naturall being of Christ through the SacrameÌ„t in vs is the meane to proue that God the Father is naturally in Christ. But if Christe through the Sacrament were in vs as only eaten by faith God the Father should be proued to be in his sonne by faith only and not by nature whiche thing the Arrians would haue concluded whom M. Iuel doth help al that he may and hindereth the prouss of the consubstantiality of Christ with his father But S. Hilary saith By the Sacrament of flesh and blood the propriety of naturall communion is graunted Againe by the sonne tarying carnaliter fleshely to wit in truth of flesh in vs. Laste of all the mysterie of tâ—…ue and of naturall vnitie is to be preached in eo nobis corporaliter inseparabilirer vnitis We being vnited in him corporally and inseparably Thus S. Hilarie hath proued most directly and hath affirmed by diuerse words of one meanig about twelue times that Christ is ioyned to vs by nature of his flesh And not by the nature of faith or of baptism as M. Iuel most desperately affirmeth For Christ neither hath anie faith in him whiche maie be of the nature of our faith Nor anie baptism of the same nature of forgeuing synnes which our baptism is of it is the nature of flesh and blood onlie whereby Christ is naturally carnally and corporalâ—…y ioyned vnto the faithful men at what time thei reâ—…aue his mysteries This point so euident when M. Iuel dissembled and forged an other had he not don better if he had subscribed teÌ„ times Iuel These words that Christ corporally carnally and naturally is within vs in their own rigour seme very hard San. They must nedes seme hard to him who beleueth not a hard talke saith S. Augustine but to hard harted meÌ„ incredible but to them who beleue not Iuel Hilarius saieth We are one with God the Father and the Sonne not only by adoption or consent of minde but also by nature which according to the letter can not be true San. Why bring you not the latin words where he saith it wil you now spet 〈◊〉 your poyson of lying also against that blâ—…ssed father S. Hilarius He teacheth that Christ and his Father are one nature and likewise that we and Christe are one nature because he toke our flesh of the virgin Marie and gaue vs the same flesh in the Sacrament whereunto we being ioyned prosiceremus ad vnitatem patris might go forward to the vnitie of the sather And again he saith that he rehersed these things coÌ„cerning our natural vnitie with Christ because the hereâ—…ikes falsely affirming the vnitie of will only betwen the father and the sonne did vse yâ— example of our vnitie to god as though we were vnited to the sonne and by the sonne to the father by obedience only and deuout wil without anie propriety of natural communion being graunted to vs by the SacrameÌ„t of flesh and blood where both by the honour of the sonne of god geuen vnto vs and by the soÌ„ne tarying fleshly in vs and we being vnited in him corporally and vnseparably the mysterie of true and natural vnion is to be prea ched taught It is answered therefore of vs to the folly of suriouse meÌ„ Hitherto S. Hilarie where he teacheth in dede that we are ioyned to the Father but per filium manenteÌ„ in nobis carnaliter by the Sonne tarying in vs carnally to witte in truthe of flesh which thing he also teacheth to be doâ—…e per SacramentuÌ„ carnis et sanguinis by yâ— SacrameÌ„t of flesh blood But that we are one with God yâ— Father by nature or one with God yâ— Sonne in his diuine nature it is a most impudeÌ„t lye forged vpoÌ„ S. Hilarie you that do forget it haue passed herein al the bounds of honestie to accuse S. Hilarie of so blasphemouse a saying as that had bâ—…ne Iu. The Fathers hauebene fain to expound and to mollifie such violent and excessiue kinds of speache San. Now you shew your self in your own colours M. Iuel Whatsoeuer you haue hitherto pretended you thinke in your harte that the Fathers doe not speake well for violent speaches be no good speaches and excessiue speaches be not literally true You would not call them hyperbolicall speaches least any man should thinke you inteprete and excuse their wordes by a figure oâ—…hetorike But yet al is one to them which vnderstand greke to say theyr speaches are more then true and to say they are excessiue But I muste nedes cal you accompt you a wicked man for such 〈◊〉 speaking and I require you by the force of this confession of yours to subscribe For it is enough yâ— the Fathers doe speake so plainly againste you that you are constrained to cal it a violent and excessiue speache It standeth not now in you to say that they spake more then is true You haue promised to subscribe if any one sufficient senteÌ„ce were brought foorth out of the first six hundred yeres S. Hilarie is nere vpon the first three huÌ„dred yeres He sayth that Christ is naturally in vs by his flesh communicated in a Sacrament receaued vnder a mystery and carnally and corporally tarieth in vs. Therefore you muste subscribe not only through promise but to saue your soule frome hel fyre But what say we doth S. Hilarie speake more then is true Could the Arrians haue wished a better Patrone for their faction then M. Iuell is or is not Christe muche bound to M. Iuel whose diuiâ—…e nature S. Hilarie defending is said to speake excessiuely Is not God yâ— Father much beholden to M. Iuell who impugneth yâ—
his derebeloued phaâ—…tasy such is the stubburnesse of heretiks The holy Bishop and Martyr S. 〈◊〉 doth witnesse as 〈◊〉 allegeth him that the Bishops of Rome before the tyme of Pope Uictor to wit Soter Anicetus Pius Higinius Telesphorus Xistus did all kepe Easterday alwayes vpon the sunday and yet withal kept peace with ohter Churches which did otherwise For a demonstration of that peace 〈◊〉 allegeth generally that all the Priests which were before Uictor which were in number from S. Peters time twelue at the least vsed solemnely to send Eucharistiam the Eucharist which is the Sacrament of Christes supper to suche Priests who came out of those quarters where Easter was kept otherwise then it was at Rome By that sending of the SacrameÌ„t from the Pope to other Priests aâ—…d Bishops Jreneus concludeth all those to haue communicated together To our purpose I note that there is a certain thing so â—…crated in Christes supper that it hath in it the whole vertue of yâ— sâ—…pper And it is a torporall and real thing which may be â—…ued caried sent vp and down and so at the last receaued Mark wel the Historie Al the Bisshops of Rome vsed to send to straÌ„ge Bishops comming to Rome the holy Eucharist in token that they were al of one communion of one Church and one religion This Eucharist was the Sacrament of Christes supper this Sa crament was first made and then kept for straÌ„gers and sent vnto them when they came Which they receaued as the bond of peace loue The consecration of that Eucharist could consist in none other thing so essentially as in the pronouncing ouer bread these words This is my body Now remember I beseche you what Caluin iudgeth of our Lords supper He teacheth those words to be words of promise and of preaching Which being heard of the faithfull stirr vp their harts to receaue Christ by faith But the custom of the primatiue Churche euen of the first hundred yeres after Christes death manifestly reproueth his opinion For the Eucharist was made then and sent afterward to those who were not present at the making thereof Who neither heard any preaching nor toke hold of any promise but came like strangers to Rome and so had the blessed body of Christ deliuered them wherefore his body was not only coÌ„secrated in the harts of men but also in a corporall thing which might be sene touched caried deliuered and râ—…ceaued The consecration was fulfilled in that external thing which was called the Eucharist And so it is proued without any escape that when bread was taken and blessed these words This is my body were said to the bread and ouer it and changed it into the substance of Christes body And by that meanes the body of Christ was conteined vnder the foorm of bread and so caried vnto the faithfull Prelats which came to Rome The Eucharist it self was caried The body of Christ was sent from one Bisshop to an other The words which Caluin dreameth to be words of promise were not suche but in dede were wordâ—… working the reall presence of Christes body And truly when Christ gaue his Apostles authoriâ—…ie to make his last supper He â—…ad them not make a promise of any thing But he said Hoc facite Doe and make this thing A certayn external thing was made and don by Christ which he wil led his Apostles to doe make He said not to them preache thâ—…s nor say thus nor doe thus albeit the homilies corrupt the gospel after that sort but he said doe this thing make this thing to wit make my body with the same words of blessing which you heard me vse when I toke bread and hauing gâ—…uen thanks sayd thereof This is my body make this thing Which thing the Apostles and their successours haue alwayes made not in pulpits as Caluin who wold haue them words of promise and of preaching must nedes allow best But they haue made the body and blood of Christ vpon the blessed altars holy tables where they oâ—…ered vnblody sacrifice and sanctified the holy mysteries with that mind oâ—… celebrating of daing and making but not with the mind of promising or preaching Neither only was this the custom of Rome to send the Eucharist already consecrated vnto other Bisshops but wise and learned men think the like vse to haue bene in euery other Churche And certeinly Iustiâ—…us Martyr of sufficient antiquity to them that care for Apostolical doctriâ—… or traditioâ—… doth witnesse that the Eucharist was made in the assembles of the 〈◊〉 and afterward sent by the Deacons to those that were absent by Deacons I say who could in no wise them selues either consecrate or iterate again the words of consecration already spokeÌ„ For as S. Hierom writeth Priests differ from Deacons because at the prayer of Priests the body and blood of Christ is made Which thing the Deacons can not doe They on'y can minister vnto the people the body and bâ—…od already consecrated and made by the Priests And therefore Iustinus Martyr writeth thus of them and of the whole making of the mysteries Panis vinumque aqua afferuntur tumque is qui primum locum tenet eodem modo preces gra tiarumque actionem pro virili mittit populusque acclamat dicens Amen Et ijs quae cum gratiarum actione consecrata sunt vnusquisque participat Eademque ad eos qui absunt Diaconis dantur perferenda Bread wine and water are brought And then he which is chief prayeth and geueth thanks to the vttermost of his pâ—…wer after the same maner which was described before and that people reioysingly crieth Amen And euery man partaketh those things which are consecrated with thanksgeuing And the same things are geuen to the Deacons to be caried to these which are absent What can be more plainly spoken Bread wine and water are consecrated by the words of prayer which we toke of Christ. those words are This is my body and this is my blood After which consecration the people cried Amen And the consecrated things to wit the body and blood which are made by the consecration of bread wine and water the body and blood I say are deliuered by the 〈◊〉 to them first which are present And when they haue communicated to others also which are absent Therefore the holynes rested in yâ— things that were consecrated and was not made by 〈◊〉 in the eares and 〈◊〉 of yâ— people but the consecrated mysteries were geuen and caryed geuen to yâ— present caryed to the absent geuen by hands not by words geuen to their hands or mouthes and not to their eares they were caried to the absent as hauing real vertue made in them by the words of Christ. what saith Caluin to these practises of the primatiue Churche what spirit will he in this point shew to vs whether will he shew the spirit of humility in wondering at and in following those Fathers which lerned all their
by man Truly in Baptim there is forgeuenesse of all synnes What skilleth it whether Priests challenge this right of forgeuing synnes to be geuen them by penance or by baptim The mysterie or Sacrament is one in both But thou wilt say that in Baptim the grace oâ—… yâ— mysteries worketh What in Penance doth not the name of God work Here is the same vertue and name of a mysterie or Sacra ment geuen to Penance which is geueÌ„ to Baptim Whereby S. Ambrose taught as wel that there was a SacrameÌ„t of Penance as the Apologie graunteth one of Baptim But to stand about the proof of all the seuen Sacraments it nedeth not sith in that most notable generall Councell gathered both of Grekes and Latines at Florence all the seuen Sacramentes were according to the word of God confessed proued declared and expounded as in the ende thereof it may appere But neither S. Ambrose nor S. Augustine had the charge committed to them to rekon vp how many Sacraments there are I brought these few places out of S. Augustine and S. Ambrose to shewe as it were to the eyes of all them that will not wilfully blind them selues how these defenders crie out vpon the word of God vntill they haue with swete words wonne â—…anour amoÌ„g the miserable nomber â—…f those vnstable meâ—… that allwayes harken for newes But when they haue them fast then is the word of God cleane forgotten and in siede of it Ambrose and Augustiâ—…e are captiously and falsely alleged For the truth is they that set nought by the word of God can not long esâ—…me Ambrose and Augustine who with all their hartes embraced the word of God and expounded the same according to the auncient tradition of holy Church To what end then doth this Apologie runne Truly to sette vp an Idoll of their owne making in place of the word of God To set vp I say a fantasticall religion of their owne deuising But if they should crie to the people Come come bowe down to the Idoll that we haue deuised for you the people would not come as being feared with yâ— infamouse name of an Idoll Therefore they say come to the word of God come to the holy Scriptures come to the true gospell of Iesus Christ. well Syr you say herein exceding well we are come Teach vs the word of God the Scriptures the gospell Say on a Gods name ¶ That the supper of our Lord is the chief Sacrament of all but not acknowledged of the Apologie according to the word of God WE saye that Eucharistia the supper of the Lord is a Sacrament that is to wit an euident token of the body and blood of Christ. It is most true that the supper of our Lord is a Sacrament yea it is the chief Sacrament of all Sacraments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est enim secunduÌ„ clarissimi praeceptoris nostri sententiam SacramentoruÌ„ Sacramentum The most holy Eucharist which Dyonisius named so a litle before according to the mind of our renowmed maister is the Sacrament of Sacramentes Although Dionysius had S. Paul to his master yet he meaneth at this tyme as vpon him Maximus hath noted by other places of his worke it may well appere to be true Hierotheus an holy Father and Disciple of Christ who in his talke whiche he was wonte to haue with Dyonisius did vse to call the holy Eâ—…charist of all the Sacramentes the chief Sacrament Surely iâ—… there had bene but two Sacramentes both Hierotheus Dyonisius had abused their words For where two things only are of one degree there one may be worthier then the other but neither of the twaiue may iustly be called the chief of the others If in all there be only two Sacramentes baptisme the Eucharist how is the Eucharist the Sacrament of Sacramentes sith when one is taken away there doth remaine but one moe to which relation may be made The opinion therefore of this Apologie standing the Eucharist may be yâ— more chief Sacrament of tâ—…e twaine but not the Sacrament of moe Sacramentes But what nede we stand herevpon seing Dionysius hath at large prosecuted moe Sacramentes then baptisme and the Eucharist as it is easye to see in his workes Seing then the supper of our Lord is a Sacrament and yet not found so to be named in holy Scripture the Apologie is constrained to beleue it selfe and to teach others somewhat which is not readen in holy Scripture Againe that euery Sacrament is a signe and token it is also true but not readen in holy Scripture Thirdly the Sacrament of the altar is an euident token of yâ— body and blood of Christ. But so much is not expressed in holy Scripture Last of all the supper of our Lord is the reall body blood of Christ him selfe And that truth is very plainly very ofte very earnestly sayd taught repeted in holy Scripture Foure thinges are now verified of the supper of our Lord. It is a Sacrament it is consequently a holy signe It is an euident token of the body and blood of Christ. It is the truth and substance of the body and blood of Christ. Of the foure truthes the last only is expressed in holy scriptures because it is the ground of all the other The three first are taught by the Church not coÌ„trary to the scripture but ouer and besides it Now mark well whether these defenders lead vs to the word of God or no. In describing the supper of our Lord they put the three first verities of which neuer a one is named in the scripture And the last veritie which is expresly named in all the foure Euangelistes and in S. Paul as before I haue declared that they vtterly 〈◊〉 aâ—…d leaue out As if they shuld saie we make much aâ—… to pretend yâ— holy scriptures but we will be sure to bring any thiâ—…g soner then the holy scriptures Marke this Apologie who shal he neuer lightly saw any book writen in so many matters of diuinitie wherein so litle scripture hath bene alleged It is full of gloses but the texte it hath very seldome And why They loue not in dede the scriptures they know not the scriptures according to the mind of the holy Ghost but only make a shew of them to entangle the sunple in their snares The supper of our Lord is a sacrament a holy signe an euident token of the body and blood of Christ. hitherto they teache without scriptures It is the body and blood it selfe of Iesus Christ. Hereof speake they at this time neuer a word because it is in the Gospell which they loue not If this last truth can not stand with the first what doubt is there but the worde of God must ouercome and the doctrine of men gâ—…ue place If therefore the supper of our Lord maâ—…e both be the signe of the body and the body it selfe it is well we are throughly
Chrysostom ad iugem nos pro beneficijs suis inuitans gratiarum actionem Stirring vs to geue thanks perpetually for his benefites by the very kind of the sacrifice And shewing farther in an other place what kind of sacrifice it is God sayth Chrysostom did yerely by certain holydays set the remembrances of his benefites before the Iewes Tibi vero quotidiè ipse ne obliuiscaris proponitur But he is set before thee daily him selfe lest thou shouldest bee vnmindfull See now by what meanes the death of Christ is renewed Not by tokens wherein he is doubtfully called to minde him selfe being absent for that were a feble token but by these tokens wherein him selfe is made present lest we should forgett his death The body of Christ must be made to th' intent we maye remember his death If you take from vs the making of his body which causeth the vehement remembrance of the death it is afterward a vaine thing to talke of the remembraunce of his death by eating bread and drinking wine For the necessarie meane of necessarie remembrance of his death consisteth in the reall presence of him that died For who can forget his death whose body is daily made worshipped and eaten to the end the death may be remembred But I may right well eate bread and drinke wine not yet remembring thereby that Christ is dead for me ¶ The true resurrection of our bodies commeth by eating that body of Christ which is both true and is true in vs. TO th' intent we being fed with the body and blood of Christ may be brought into the hope of the resurrection and of euerlasting life and may most assuredly beleue that the body and blood of Christ doth in like manner feed our soules as bread and wine doth feed our bodies I omit to say any thing vpon that ouersight wherein the English translation of a body hath left out the word Vero the true body which the Latine edition hath But here the Apologie presupposeth that Christes supper consisteth as wel of bread wine as of body and blood The first two they will haue geuen to the bodies The later twaine to the soules The bread wine they will haue present on the table whence they be deliuered The body and blood they will haue to be receaued from heauen by faith and vnderstanding Against this dreame thus I reason out of the word of God Christ made his whole supper vpon a visible table accordingly as it was prophecied by king Dauid Parasti in conspectu meo mensam Thou hast prepared a table in my sight And by Salomon Sapientia proposuit mensam suaÌ„ insipientibus locuta est venite comedite panem meum bibite vinum quod miscui vobis Wisedome hath set foorth her table and hath spoken to simple men come ye eate my bread and drinke the wine which I haue mixed for you S. Paul sayth Non potestis mensae Domini participes esse mensae Daemoniorum Ye can not be partakers of our Lords table and of the table of deuils Put these three together and the sense will be the supper and table of our Lord was prepared and set foorth in the sight of the faithfull that they might thence cate and drinke such as the wisedome of God gaue them at his supper Therefore no meate no foode no banket is to be looked for at his supper but such as is prepared by Christ set foorth vpon his table Otherwise Christ had prepared no supper in the sight of that faithfull as Dauid foretold nor had not set foorth his table as Salomon prophecied nor we had not bene partakers of our Lords table as S. Paul writeth For bread and wine is not prepared of Christ But was before hand made ready by the baker and vintner or by the seruants yâ— brought them foorth The preparing which Christ made was by blessing and conseâ—…ng to make of earthly bread the bread of life euerlasting And hauing made it he deliuered the same to the Apostles and bad them both make and doe that thing If he deliuered not his owne body with his owne handes doubtles they did not eate his body For he sayd in respect only of that which he deliuered take and eate Wherevpon S. Chrysostom sayeth to him that cometh to our Lords table Cogita quid manu capias caet Bethink thy selfe what thou takest in thy hand and kepe it free from all couetousnes and violent robbery Consider againe that thou takest it not only in thy hande but also puttest it to the mouth and after thy hand and tonge the harte receaueth that dreadfull mysterie Thus much S. Chrysostom Let any reasonable man iudge whether he sayeth not that the hart receaueth the same which the hande doth and the hande the same which the hart doth For if the hart receaue it after that hand the hand receaued it before the hart It is not therefore as the Sacramentaries falsely teach bread only in hand and body only in harte But body as well in hand as in harte And none other true body in the harte then was first in the hand and mouth For this cause euer sith we receaued the faith we called this blessed supper The Sacrament of the altar As if we sayd the SacrameÌ„t which is made vpon the altar or vpon the table of Christ. for the table of Christ is an altar as in Malachie it may appere and in an other place by the fauour of God I will declare This name of the SacrameÌ„t of the altar was deliuered to vs with our Christianitie and it is found very ofte in the olde writers namely in S. Augustine By which we are enformed that the consecration and oblation thereof is made not in the hartes of men by words of promising and preaching but vpon the visible altar in the sight of Christian people by yâ— visible Priest who as a publike minister ordeined by God consecrateth the body of Christ by the same power which Christ gaue when he sayd Hoc facite doe and make this thing This is 〈◊〉 table prepared in the sight of Dauid set foorth by the wisedome of God whereof we are partakers when we receaue the blessed Sacrament of the altar At this altar S. Augustines mother desired a memorie of her to be made vnde sciret dispensari victimam sanctam qua deletum est chirographum quod erat contrarium nobis From which altar my mother knew sayeth S. Augustine the holy sacrifice to be distributed whereby the handwriting that was contrarie to vs is put out Behold the sacrificed body of Christ was dispeÌ„sed and geuen from the altar as both S. Augustine and his mother and all the faithfull then beleued Thus thou seest the dreame of the Apologie by the word of God to be blowen away like chaf dust dispersed with the wind The Apologie sayeth our bodies are
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
be words of him that is by nature euerlasting life who meaneth to geue his flesh aliue and that not only so aliue as our flesh liueth whiles the soule is in it but so liuing as that flesh liueth which is 〈◊〉 and ioyned in one person to the Godheâ—…d Think no more you grosse Capharnaits of dead flesh geueÌ„ by peece meale which is not auayable to brâ—…g you to heaueÌ„ but think of such a flesh as God hath assuÌ„pted to geue life by it to the world of such a flesh as will ascend by his own vertue into heauen of such a flesh as being conceaued not by the sede of man but by the holy ghost hath power to become spirituall without losse of his true nature and substance My words be spirit and life Spiritus est Deus God is a spirit In ipso vita erat life was in the word verbum caro factum est and yâ— word was made flesh Of that flesh Christ words must be vnderstanded That is the flesh which he will geue which we must eate that flesh liueth with God and in God and geueth them life who receaue it worthely This doutlesse is the literall meaning of Christes words and therefore S. Cyrillus douted not to write Spiritum hic c. Christ hath called here the very flesh â—…pirit not because it hath lost the nature of flesh and is changed into the spirit but because the flesh being very nigh ioyned with the spirit or Godhead hath receaued the whole power of quikning or of making thiÌ„gs to liue The words then which I haue spoken to you are spirit that is to say spirituall Et de spiritu vita id est de viuisica naturali vita sunt And they are of the spirit and life That is to say of the naturall life and of that which maketh other things to liue This phrase Verba mea de spiritu sunt my words are of the spirit doth meane that the words of Christ haue in them some of his spirit and of his diuine power Which meaning sith it is most true these words of Christ doe not shew that the naming of flesh and blood which went before was figuratiue and that now Christ declareth only a spirituall vnderstanding of them as the Sacramentaries teach but all is cleane coÌ„trary For Christ now geueth a reason why his former words be possible easy true and proper The reason is for that he is God that spake them and he spake them of that flesh which is vnited to the sonne of God Spiritus viuificans est caro Domini c. The flesh of our Lord sayth Damascen is a spirit which quickeneth because it was coÌ„ceiued of a quickenâ—…g spirit sor that which is borne of the spirit is spirit Which thing I say not taking away the nature of the body but intending to shew the Godhead thereof and the power which it hath to make things liue As therefore the flesh of Christ was not thereby no flesh because it was ioyned to his diuine substance but rather had by that vnion the power to make vs liue for euer euen so yâ— words which before did shew the flesh of Christ to be meate in dede and his blood to be drink in dede are not now declared to be figuratiue or vnproper words but rather they are declared to be most proper and true because they are witnessed to be spirit and life For as the Godhead is in his own nature most infinite almighty simple and vncompounded and the truth it self So those words which partake of the Godhead are declared to be of most strength to work that they sound to be most simple and to haue least figures parables in them as the which conteine the vertue to make that truth which they signifiâ—… So that the name of spirit doth not stand to depriâ—…e vs of Christes reall flesh but only to make it profitable to vs and to shew that Christ by his word is able to geue vs his flesh wherein the Godhead corporally dwelleth Corpus Dei sayeth S. Ambrose Corpus est spiritale corpus Christi corpus est diuini spiritus quia Spiritus est Christus The body of God is a spirituall body the body of Christ is the body of the diuine spirit because Christ is the spirit that is to say God Non ergo corporalis esca sed spiritalis est It is therefore no bodily but a spirituall food The food is spirituall as the body of Christ which he toke of the virgin is spiritual But the body is not spiritual as though it lacked the substance of true flesh but because it was wrought and made by the holy Ghost in the virgens womb Therefore the heauenly bread which we receaue from the altar is a spirituall food noâ—… that it lacketh the true substance of Christes flesh but because it is wrought and made present vnder the foorm of bread by the spirit of God and by the holy Ghost aboue all course of nature It is clere saith S. Ambrose that the virgen did beare Christ otherwise then the course of nature was and this body which we make is of the virgen What sekest thou here the course of nature in the body of Christ seing our Lord Iesus him self is brought foorth of the virgen besyde the course of nature As who should say the reall flesh of Christ is made present vnder the foorm of bread by the holy Ghost euen as Christ was incarnate in the virgens womb by the holy Ghost It is the Godhead the spirit the life that worketh all things in yâ— holy mysteries The flesh without yâ— Godhead profiteth nothing From yâ— Godhead the words came which Christ spake That Godhead is it which maketh Christes flesh profitable Per carnem spiritus sayth S. Augustine aliquid prosalute nostra egit caro vas fuit quod habebat attende non quod erat By the flesh the spirit or Godhead did somewhat for our saluation The flesh was the vessel or instrument mark what the flesh had or held and not what it was by his own nature And again The charitie of God is spread in our harts by the holy Ghost which is geuen to vs. Ergo it is the holy Ghost which quickeneth The words which I haue spoken to you are spirit and life What is it to say they are spirit and life They are to be vnderstanded spiritually If thou hast vnderstanded them spiritually they are spirit and life if thou hast vnderstanded them carnally they are spirit and life but not to thee Thus farre S. Augustine The word spirit may stand to signifie God Angels the soule of man the life the gift of God made to any reasonable creature the wind or breath or ayer or briefly any thing that moueth But among all significations the chief is to signifie God who is by nature the only spirit which quickeneth and moueth all other spirits
to blame to cast it out For the holy Ghost would not haue compelled you in vaine to call it in God meant ye should cal it in and kepe it in For in that he left it out he would shew to your hard harts how that verbe which when ye had it present in other Euangelists ye disdanied and scortiefully remoued that it was not only well placed but it was so necessary to the meaning of his words yâ— wheÌ„ it was left out ye should be forced to cal it in And wil ye be so forgetful as not to note these secret inforcements of God Know ye not that one iota or one title of the law and much lesse of the Gospel passeth not away vntill all things be fulfilled And yet dare you take away the verbe substaÌ„tiue it self from Christes own words the same verb I say which he coÌ„pelled you to take in when it was omitted by S. Luke See how farre Christ is from your mind when it is but once left out he will haue it euen then put in and when it is expressed in the words of Christes supper seuen tymes you will euery tyme put it out It is the custome of the Hebrew tonge to leaue out the verbe substaÌ„tiue sum es fui when it signifieth properly But how is it left out when if you say true it was neuer meant to be in Or how was it meant to be in when being put in it is by you remoued as not meant properly by him that spake And yet it is so necessarily meant to be put in Christes words that when it is left out the Sacramentaries can not chose but supply it and put it in therefore Christ meant to haue it stand in his proper and vsual signification For seing the verbe est is vsed to be left out because it may easily be supplied and may be taken as expressed though it be not expressed in deede then the vse which maketh it to be leaft out as a verbe easily supplied must by the same reason make it signifie that thing which it vseth commonly to signifie sith it is supplied by the only force of the vse of speaking and surely the vse of the verbe est is to signifie the substance of that noune substantiue which hath a peculiar substance and consequently in the words of Christes supper it must signifie the substance of his body and of his blood really present ¶ The xxvij Circumstance of these words whiche is shed for you THis cup is the new TestameÌ„t in my blood saith S. Luke whiche is or shal be shed for you The relatiue which in these words is not ruled as some perhaps would thinke of the noune blood which went last before but of the noune cup or chalice Which thing is most plain in the Greke text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc poculum nouum Testamentum in sanguine meo quod pro vobis effunditur This cup is the new TestameÌ„t in my blood the whiche cup is shed for you For seing the Greke participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth shedding is in the nominatiue case with the noune cup and not in the datiue with the noune blood no escape can be had but it muâ—…t be referred to that word wherewith in grammer it may agree otherwise if we shall neglect the literal sense which ariseth of the right construction of the words we build a roofe as I alleged before out of S. Hierâ—…m without walles or foundation What meaning then haue these words the whiche cup is shed for you or as the latine copies reade which shal be shed For it was both presently shed in a mystery at the holy table of Christ should the next day be naturally shed vpon the crosse The substance of blood was one in both places the maner of shedding only differing But as I sayd how is the cup sayd to be shed for vs The word for vs importeth a sacrifice made in the shedding and therefore S. Mathew sheweth it to be shed in redeÌ„ptionem peccatorum for the remission of synnes Marke good Reader the maner of speaking the cup is shed â–ª that is to say the thing contemed in the cup. For we all agree herein that the name of cup standeth to meane the liquour in it as continens is vsed to be put pro contento the thing which holdeth a liquour is vsed to be put for the liquour it selfe which it holdeth We say he dranke vp a great bolle who drank the ale bere or wine that was in it and that is a figuratiue speach by exacte rules of Grammar but a speach made as proper through vse and custome Therefore to say the cup is shed for vs doth signifie that the liquour in it is shed for vs what liquour was that It is the greatest marâ—…eyle in the world if any man be so impudent as to affirme that material wine was shed for vs or that wine obteined vs remission of oúr synnes and yet it can not be denied but the liquour conteyned in the cup of Christes supper was shed for vs as Christ sayth Therefore I say the liquour conteyned in the cup of Christes supper could be no wine but only the blood of Christ. Is this a plaine argument or no the liquour in the cup of Christes banket was shed for vs to obtein the forgeuenes of synnes but only the reall blood of Christ was shed for the remission of our synnes therefore the only real blood of Chist was conteined in the cup of Christes banket What answer can be framed to this argument if Hell were let loose what probable solutioÌ„ were it able to bring The first part is in S. Luke the second is in S. Paule who affirmeth it to be the blood of Christ who offered him self by the holy spirit vnspâ—…d vnto God which cleanseth our coÌ„science froÌ„ dead works to serue the liuing God After these two partes the conclusion 〈◊〉 solow that Christes real blood is in the cup of Christes supper in the cup I say which Christ shewed pointed vnto saying this cup that is to say the thing herein conteined is the new Testament in my blood the which thing conâ—…eiued in the cup is shed for you Euthymius wel peceauing this to be yâ— meaning of S. Lukes wordes writteth thus Quod verò dicitur quod pro vobis effunditur ad poculum referendum est porrô poculum est saguis eius Whereas it is sayd the which is shed for you it is to be referred vnto the cup. Now the cup is Christes blood God grauÌ„t our deceaued bretheren may once perceaue this Grammaticâ—…ll literall senâ—…e of Christes wordes ¶ The last circumstance of the Hymne sayd at Christes supper WHen Christ had ended his banket he renounced to â—…ate or drinke any more with his Apostles vntil the kiâ—…gdom of God came geuing theÌ„ an euident watch-word therein that he would presently offer him self to death and so depart from this world vntill he should
body Behold in promising his flesh and in affirming it to be meate in dede Christ spake not in parables much lesse could he do so in performing his promise and in saying Take eate this is my body Yet M. Nowell thinketh a parable as plaine as that speache which is no parable Forgetting yâ— Christ said him self to speake in parables to the multitude so that the hearers did not vnderstand him Yet M. Nowell wil haue I am the true vine whiche is a parable to be as plaine as this is my body S. Augustine saith Christe is called a vine by a Similitude or Metaphore but he neuer taught the like of this is my body For he saith Noster panis calix certa consecratione mystious fit nobis noÌ„ nascitur Our bread and chalice is not borne but is made mysticall to vs by a certain consecration That whiche is consecrated is in dede made somwhat which it was not before not only shewed to be a thing by a similitude A parable or similitude as I am the true vine is hath no consecration belonging to it but our bread hath a certeine consecration which worketh some mysterie and what consecration is that besyde the effectual operation of these words this is my body Christ was the true vine before he said I am the true vine but the thing pointed vnto at his supper was not his body before it was said This is my body Therefore these words which make a new thing when they are spoken are more pithy then those which only shew a thing already extant But are metaphors vsed to be really made after acerteine mauer of consecration Master Nowell They be named and writeÌ„ many tymes but they be neuer coâ—…secrated 〈◊〉 made really S. Cyrillus 〈◊〉 that he called himself a vine exempli ratione by the way of example But what said he likwise this is my body as it were for examples sake wheÌ„ we bring an example we bring it to proue some other thing which is more principal then the example was Christ inteÌ„ding to teach in what sort his disciples depended vpon him for their spiritnal life sheweth it by an example of the vine but in his supper his own body consecrated made and eaten was not an example brought to declare an other thing but it was the principall thing it self which was intended Therefore this is my body was more pithily said then I am the true vine For the principal is always more pithy then that which is alleged for to serue an othâ—…r purpose in so muche that S. Cyrill sayth Longè ab omni ratione remotum est ad naturae substantiaeque rationem illud traducere quod per similitudinem dictum est It is far distant from all reason to apply that which was spoken by a similitude to a comparison of nature and substance Which words S. Cyrill spake of the Arrians who denying these words to be ment of Christes humane nature by the similitude went about to proâ—…e that as the vine and the husbandman be not of one nature so God the father who is as it were the husbandman and Christ who is the vine were not of one nature And as the Arians did amisse to applie the words spoken by a similitude to the denying of Christes own diuine substaÌ„ce right so M. Nowell doth applie the same similitude euill to disproue by the example thereof the substanciall presence of Christes body in the Sacrament But as S. Cyrillus doth returne the argument of the Arians vppon their heads by shewing how Christ is the vine and we the braunches according to his humanitie so may we shew to M. Nowell that these words of Christ I am the true vine serue to shew the reall presence of Christes body in the Sacrament of the altar S. Augustine sayeth Christ was made man to th' end the nature of man might be the vine in him of which humane nature we men might be the braunches S. Cyrill affirmeth likewise Christ to be the vine euen according to the flesh and vs to be braunches both spiritually and corporally He proueth it for so much as the mysticall blessing maketh Christ to dwell corporally also in vs by the communicating of the flesh of Christ. What meaneth he by dwelling corporally Himself sheweth saying Non habitudine solum quae per charitatem intelligitur veruÌ„ etiá naturali participatione Not only by habit by power by effect or by the state and condition of charitie alone but also by naturall participation â—…o he placeth naturall participation as a farther degree beyond that dwelling of Christ in vs which is by faith or charitie M. Nowell will say peâ—…haps that the naturall participation of Christes flesh is to beleue that he is true man and true God and so to fede vpon him by faith at the tyme of eating bread and of drinking wine Such cursed interpretations now adaies they bring as though he that doth not beleue Christe to be in dede true man and true God can be ioyned to Christ at all â–ª by faith and charitie But S. Cyrill speaketh of that participation which is made not only by faith and charitie but also by naturall partaking his body and blood We must put a certeine iust man to beleue most pâ—…y who yet hath not receaued the mysticall blessing or communion of Christes flesh That iust man is ioyned to God by faith and charitie but not yet corporally He is a branche of the Godhead which is principally the true vine and a braunche of the manhod in that he beleueth in Christ who is true God and man but he is not yet corporally a braunche of the manhood which is also the true vine except he 〈◊〉 worthily the mysticall blessing which is the Sacrament of Christes supper the which maketh Christ to dwell in vs corporally also Note the word quoque also For Christ dwelt in his Apostles harts before the last supper by right faith and charitie and therefore he sayd they were all cleane sauing Iudas but this mysterie maketh him dwel in them corporllay also And S. Cyrill expoundeth farther how Christ by the Sacrament dwelleth in vs. For whereas Christ had sayd except ye eate the flesh of the sonne of man and drink his blood ye shall not haue life in your selues He interpreteth life the flesh of life in your selues in your body That is to say except ye eate my flesh ye shall not haue the flesh of life in your body Vita autem iure ipsa vitae caro intelligi potest The life may well be vnderstanded the self flesh of life In vobis ipsis dicit id est in corpore vestro Christ sayth except ye eate yâ— flesh and drink yâ— blood of the sonne of man ye shall not haue life in your selues that is to say in your body Is not this plaine enough Then heare yet a plainer
by it selfe aâ—… also being one of those things which doth principally declare the saith of the whole Churche in this behalfe For no man would adore the body of Christ in the Priestes hands or vpon the altar if it were not really present there The Chapiters of the sixth Booke 1. The adoration of Christes body is proued out of the Prophet Dauid in the Psalm 21. 2. Item of the Psalme 98. 3. It is proued out of the Prophetes that it can be no idolatry to worship the body and blood of Christ in the Sacrament of the altar 4. The adoration of Christes body is proued out of the new Testament 5. That the Fathers of the first six hundred yeres after Christ dyd honour the body blood of Christ in the Sacrament of the altar 6. The adoration of the body blood of Christ is proued by the custome of the Priestes and people of the first six hundred yeres 7. The reall presence is proued by the doctrine consent of the auncient Fathers 8. Item by the faith of the people 9. That no man can be coÌ„demned for beleuing the reall presence of Christes body and blood vnder the formes of bread and wine ¶ The adoration of Christes body is proued out of the Prophete Dauid OF this adoration due to the body of Christ the holy ghost forewarned vs by the Prophete Dauid in that psalme which Christ him selfe hanging vpon the Crosse declared to be literally ment of him selfe and that as well concerning his death whch he suffered for vs as also concerning the memory of the same death which he instituted in the night wherein he was betraied Christ therefore hauing she wed in that psalme the cruelty of Iewes in killing him most humbly asketh of his Father through his manhod that his soule may be deliuered by resurrection from the mouth of yâ— lion promising or vowing therewithal that he will open the name of God vnto his brethren and praise him in the middest of the congregation And when I cried vnto him he heard me If God hath fauorably heard Christ as there can be no doubt but he hath Christ is bouÌ„d by his own promise to praise his Father in a greate Church therefore saith he will doe so adding thereunto I will render or performe my vowes in the sight of them that feare him By what meane wil he performe them It foloweth immediatly Edent pauperes caet The poore shal eate be silled and they that seeke him shal praise the Lord theyr hartes shall liue for euer all the endes of the earth shall remember and be turned to the Lord. All the families of the Gentils shall adore in his sight Because the kingdome is the Lords and him selfe shall beare rule among the nations All that be fat on the earth haue eaten and adored al they that goe doune into the earth shall fall doune before him 1. Christ then â—…or his resurrections sake 2. made a vow to praise God 3. in the great Church of all nations 4. the performance whereof should be stablished by the meanes of eating filling 〈◊〉 〈◊〉 〈◊〉 and worshiping â—…ose that after baptism by yâ— grace of God are preserued froÌ„ 〈◊〉 〈◊〉 〈◊〉 the body of Christ in the SacrameÌ„t of yâ— altar 〈◊〉 be filled 〈◊〉 praise God for euer Eating is the acte of the 〈◊〉 〈◊〉 spirituall 〈◊〉 is the heauenly effect thereof the praising of God is the fruit of the 〈◊〉 For we 〈◊〉 to be 〈◊〉 are filled to the end we should praise God for euer 〈◊〉 that after 〈◊〉 fall into greate 〈◊〉 partly they so fal that they rise 〈◊〉 and then they remember in yâ— memory of Christes 〈◊〉 〈◊〉 his last supper is that Christe died for them and so the 〈◊〉 of 〈◊〉 forceth presseth them by penance to returne Partly they so fall that they care not to returne to God but lye wallowing still in their synnes yet they departe not by 〈◊〉 or infidelity out of the Church but kepe stil the bare belefe of Gods truth without performing his â—…dementes Such men eate worship but because they wil not remeÌ„ber be 〈◊〉 to God but come to the table of Christ vnworthely they are not filled by their eating But there are two other kinds of men who sometime haue bene of Christes church but now are not of it of which two the one doth eat and not worship because it beleuâ—…th not the thing eaten to be the flesh of God such are the Zinglians the other doth neither worship nor eate which are the vnfaithfull Iewes who are not only departed from the Catholike Church but also froÌ„ yâ— coÌ„fession of Christ our true Messias of whom S. Pâ—…ule saith we haue an altar whereof they haue no power to eate who serue the tabernacle Christ being absent in the visible forme of his body sitting therein at the right hand of his father ruleth his Church reigâ—…eth in it not as the vnfaithfull Iewes thought he would haue done by exâ—…ising violent inâ—…isdiction and subduing the bodies of men by force but he reigneth in yâ— hartes through faith charitie which he geueth vs. This inuisible reigning among visible men requireth for conuenient maâ—…tenance thereof an inuisible kinde of presence concerning the person of the king bâ—…t yet visible concerning the forâ—…ies of bread and wine to theâ—…d his members may know where to worship him For as his Church is visible through the bodies of them whose soules do inuisibly serue him so his body is visible through the formes of bread wine vnder the which it lieth inuisibly distributing the frutes of his death and resurrection All this eating adoring filling raigning and praysing doth chieâ—…ly belong in this place to the Sacrament of Christes body and blood Through those mysteries Christe the bread of life is really eaten wee are filled with grace God is praised in good works reigneth in our hartes we bowe downe to his body and worship him for our maker our King and our Lord. And that this interpretation is not of mine owne making it shall nowe appere S. Hierome vpon those wordes vota mea reddam I wil render my vowes which I promised saith Vota Christi natiuitas vel passio vota Ecclesiae opera bona vel mysterium corporis sanguinis mei offeram cum his qui in eius timore haec celebrant The vowes of Christ are his birth or passion the vowes of the Church are good workes or els I will offer saith Christe the mystery of my body and blood with them who celebrate these thinges in his feare First S. Hierome taketh the vowes of Christ to haue bene the promises that he made to be borne or to die but afterward he geueth an other sense which is more agreable to the letter For Christe had spoken before of his passion
bone but not thereby really dwelling in our bodies which belong to our persons Iuel In that sense S. Ihon saith the word was made flesh and dwelt in vs. San. In what sense Whether that Christes bodie by his natiuitie dwelleth substantially in our bodies for so you said but S. Ihon said not so God gaue men power to be made the sonnes of God to such as beleue in his name to such as are borne of God and when S. Iohn had said we had power to be the sonnes of God if we were borne of God he consirmeth that power geuen to vs saying And yâ— word is made flesh hath dwelt 〈◊〉 vs. Therfore saith S. ChrysostoÌ„ he hath dwelt in vs that it might be lauful to come to him selfe to speake to be câ—…uersant boldly with him He was not in our bodies really straight vppon the incarnation but when he dwelt 〈◊〉 our nature wheÌ„ he was a trúe man as we are then might we come to him Priusipsu verbum voluit nasci ex homine vt tu securius nascereris ex deo The word wold first be born of a woman to thâ—…d 〈◊〉 mightest be born of God without feare Iuel Therefore Christ calleth himself the vine and vs the braunches San. It is vntruly sayd 〈◊〉 Iuel For albeit Christ by his humane birth be as it were the 〈◊〉 of the vine for his owne part yet he is not to vs the vine nor we be not the braunches 〈◊〉 we are graffed into Christ which is don by saith and Baptism S. Augustine saith he is made maÌ„ that the nature of man should be a vine in him whereof we that are men might be also the braunches If his only birth had made vs braunches what neded a new birth in Baptism When S. â—…yrill wold shew that Christ according to his humane nature was the vine which thing the Arrians denied he went not for the matter to Christes birth only for then Iudas and â—…ain had bene braunches but he went to the Sacrament of Christes supper to proue that we depend of Christes flesh as braunches doe of the vine Iuel S. Paul calleth Christ the head and vs the body San. S. Paule speaketh of Christes mysticall body and you should proue that his natural body is really in our bodies Now if to make his body to dwell really in our bodies more then his birth be necessary it is not true that M. Iuel with such vain brags hath hitherto sayd that his body by â—…is natiuity dwelleth really or substancially or naturally in our bodies But only that he dwelleth in vs to wit in our nature being made Emanuell nobiscum Deus God with men But thereby Christ dwelleth but in one body really to wit in that which he made to himself out of the virgins most pure blood Wherefore S. Cyrillus saith Habitauit in nobis Dei verbum in templo vno quod propter nos de nobis sibi condidit vt omnes in seipso habeÌ„s in vno corpore patri reconciliaret The word of God hath dwelt in vs or among vs in one teÌ„ple yâ— which he made to himself for our sakes and out of vs that hauing al in himself he might reconcile them to the Fathâ—… in one body One thing M. Iuel I must put you in mind of You 〈◊〉 that Christes body may not be in many places at once which doutlesse you meane of his naturall body and his body is by no meanes more natural then by the natiuity thereof But you say now that Christes body by his natiuity dwelleth really substan cially and fleshly in our bodies and certeinly our bodies dwell in many places therefore you are against your own doctrine as who confesse Christes body by his natiuity to dwell naturally in all our bodies which are not only in many places of yâ— earth but a great number also are vnder the earth in al which Christes body according to your doctrine must dwell corporally and therefore it must be in many places together ¶ Whether Christes body dwell in our bodies by faith really or no. IVel. Towching faith S. Paul saith Christ by faith dwelleth in our harts San. The word hart in holy scripture doth not alwayes signifie that fleshly part of a mans body commonly so called but S. Paule meaneth that Christ dwelleth in our minds and wills by faith and charitie which is made very plaine by the words going before secundum interiorem hominem according to the inner man Therefore no dwelling of Christes body really or substancially in our bodies is proued by this place of S. Paule except we shall say that Christ hath no real and substanciall body of his own For if is be a reall substance what meaneth M. Iuel to affirm it dwelleth really and substancially where the real substance thereof it not if it be a reall dwelling of Christes body in our bodies in that we beleue in Christ and yet Christ haue but one reall and substanciall body by M. Iuels phrase of speache that body may be sayd to haue dwelt really in yâ— virgins â—…omb in that she only beleued in Christ. and by such worthy interpretation the truthe of the incarnation is vtterly taken away Iuel S. Peter saith Hereby we are made partakers of the diuine nature San. Those wordes generally pertein to all the giftes of God and specially to yâ— incarnation of Christ whereby we communicate most perfitly if yet we be faithsull with the nature of God For when we beleue in Christe who is man with vs and God with his Father then wee communicating with his manhood coÌ„municate also with the Godhead whiche dwelleth corporally in Christ. But that coÌ„municating may be made either by faith or baptism and other Sacraments And as the Godhead dwelâ—…eth incomparably more excellently in Christes own body â—…then it doth in any other thing which dependeth thereof so the vnion with his nature is made far better by the meane of the Eucharist with faith and Baptism ioyned together then by one or two of them alone And that this place of S. Peter doth pertein to the communicating of Christes flesh in the Sacrament also Cyrillus of â—…ierusalem doth witnesse writing thus Under the forme of bread the body is geuen and vnder the forme of wine the blood is geuen c. And so we shal be made partakers of the diuine nature as S. Peter sayth Now M. Iuel hath most improperly placed this Testimonie in the second kind of Christes dwelling in vs sith it apperteyneth to all foure ways generally but most especially to that coÌ„munion or ioyning which is made by the holy Eucharist Iuel So sayth Ignatius By his passion and resurrection that is by our faith in the same we are made the members of his body San. S. Ignatius in two places oâ—… that Epistle speaketh of such a matter as M. Iuel wold