Christs owne words to prooue that your round Wafer-cakes vpon your supposed hallâ— wed Altars are not that true bread Christs flesh which Christ heere speakes of 1. OccasioÌ„ The question vvas mooued by some Bellie-gods that tasted of Christs banquet bountie in feeding fiue thousand men vvith fiue loaues and tvvo fishes vvhether Moses or Christ vvere the more excellent and liberall in feeding men 1 FIrst they commend Moses from the greatnesse of hâ— place and person being Gods Lieutenant to conduct Israel out of Egypt 2 Secondly they commend their Manna from the place whence it came which was the heavens as they supposed 3 Thirdly they commend the bread from the vertue of it which was it fed their Fathers in the drie sandie and barren wildernesse and saved them from famine therfore they thoght that no man was greater theÌ„ Moses no bread to be compared with Manna Now Christ by way of opposition and comparison confutes them opposing God to Moses and himselfe to Manna 1 First denieth that Moses was the given of that Manna but that God was the authour Moses onely the Minister 2 Secondlie that it came not from the eternall kiâ—gdome of God which is properlie called heaven but from the visible clouds improperly called heaven 3 Thirdlie Christ denieth Manna to bee the true bread because it onelie preserved life temporall but could not giue it but this bread Christ doeth not onelie giue life corporall but also l fe spiritual in the kingdome of grace life eternall in the kingdome of glorie 4 Fourthlie this bread Manna ceased when they came into Canaan and 〈◊〉 no more bee found but this bread Christ doth feed vs â—eere in this earthlie wildernesse Iosua 5.12 and raignes for ever with his triumphant Church in our everlasting glorious Canaan the kingdome of heaven 5 This bread Manna so all corporall meates when they haue fed the bodie they haue performed their office they perish without yeelding profit to the sâ—â—e but this bread of life Christ is the true bread Ioh. 6.54 which once beeing received into the soule doth not onelie assure and giue vnto it eternall life but also 〈◊〉 the bodie like assurance of resurection salvation so that the soule must first feed on Christ before the body can haue any benefit by Christ contrarie to your doctrine which is that the bodie must first feed on Christ carnally then the soule shal be thereby fed spiritual ie And because they were so addicted in Moses time to Manna in Christs time to his miraculous loaues respecting the feeding of their bodies not the feeding of their soules Th refore Christ deborted them from food corporall to food spirituall Ioh. 6.27 Labor not saith he for the meat that perisheth but for the meat that endureth to euerlasting life which the sonne of man shall giue vnto you c. And thus much touching the occasion why Christ is saide to bee the true bread of life which as farre excelled Manna as the soule the bodie life death eternitie time and heaven earth 3 Point NOw let vs see according to which of Christ natures hâ— is called out living Bread whether according to his manhood or godhead or bâ—th Christ calls this b ead his flesh and Christ his flâ—sh are al one therefore Christ his flesh are all onâ— the same breâ—â— as our bodies are fed with material brâ—â—d so are our soules fed with the flesh of Christ this flesh hee will giâ—e for the life of the world wâ—â—ch flesh is not Christ bodie separated from his sonâ—e as some of you imagine and vntruelie teach not Christs bodie and soule separated from his divinitie but even his quickning flesh which being personally vnited to his eternall sâ—irit was by the same given for the life of the world not corporaâ—lie and really in the Sacrament as you vntruly teach But in the sacrifice of his bodie and bloud once oâ— the crosse as the Scriptures â—ccord for the flesh of Christ profiteth not but as it is made quickning by the spirit Neither do we participate the life of his spirit but as it is communicated vnto vs by his flesh by which we are made flesh of his flesh and bone of his bone as hath bâ—n shewed before Which holie misterie is represented vnto vs in the Sacrament of the Lords Supper and the trueth thereof assured and sealed in the due administration and receiving of the same So this true bread spoken of in the sixt of Iohn which hath this spirituall quickning and nourishing power iâ— compleate Christ God man with all his soule â—â—ving merits And neither Manna in the wildernesse nor your â—oâ—â—d Wafer-cakes vppon your supposed hallowed Altars Manna it could not be for it ceaâ—â—d manie hundred years before Your imagined and transnatured bread it could not bee because the Sacrament was not then instituted And 〈◊〉 to the third point The manner how this true bread Christ must be eaten THe meat is spirituall 3 Point and therefore the manner of eating must not bee corporall for such as is the meat such most be the mouth but the meat is spirituall therefore the mouth must be spirituall as before you haue heard Fide non dâ—nte In the epâ—stle to tâ— Reader c. which thing being there handled before out of holy Scr p ureâ— Fathers and your Popes Canons I will onelie referre you thither where you may vnlesse you bee maleconteâ—ts tâ— be fully satisfied touching the true manner of eating Christ where you may find proued out of Gods booke that comming to Christ beleeving in Christ abiding in Christ dwelling in Christ and to be clad with Christ and to eate Christ are all one so that out of everie one you might frame this or the like vnaunswerable argument Whosoever dwels in Christ and Christ in them Ioh. 6.5 35. onelie eates Christs flesh and drinkes Christs bloud B t the true bel evers onelie dwell in Christ and Christ in them therefore the true beleevers oneliâ— we Christs flesh and drinke Christs bloud The proposit on is Christs owne words Ioh. 6 56. Ephâ— 3.17 of which it were damnable to doubt The assumption is Pauls Let Christ dvvell in your hearts by faith therefore the conclusion cannot be denied And so to the fourth The fruit and profit that redoundes to the true eaters of this bread of life vvhich is Christ MAnie rich benefits we haue by eating Christ in the manner aforesaid that is 4 Point by apprehending applying and appropriating vnto vs whole Christ with his benefits I will onelie name one or two and referre you for the rest to the sixth of Iohn Ioh. 6 41.54.50.51 He that eateth this bread I will raise him vp at the last day to life concerning hiâ— bodiâ— and hee shall neuer die but liue for euer concerning his soule But an opposition being made betwixt this true bread Christ and this Sacramentall bread
in the midst of a sentence Hoc neque regula neque consuetudo c. The sacred Councell is aduertized that in certaine places and Citties the Deaâ—ons doe reach and giue the sacraments to the Priests al this you leaue out and then followes your weake warrant Noe rule or custome doth permite c. I praie you what one word of this prooues your Carnall presence Let me knowe it for my learning and the Catholickes better Instruction if you would gather out of this word Sacrifice then you are deceued for that Councell in another place calles it Sacrificium Eucharisticum a Sacrifice of praise thanksgiuing not propitiatorie And if out of these wordes The bodie of Christ the councell expounds their meaning in that which you omitte and purposely conceale when they call that Sacrifice and the bodie of Christ by the name of Sacraments giuen by the Deacons to the priests for the Deacons deliuered them after Consecration to the priestes and still were Sacramenta Sacraments not the bodie or bloud of Christ made of bread wine by the Priest for the Sacrament and Christs bodie differ as much as the lambe the Passover circumcisioÌ„ the couenant the washing of new birth regeneratioÌ„ for the one is the outward seal the other the inward grace and here is another error of yours of the second and third kinde in referring that to the mouth which is proper to our faith and still mistaking the matter for the manner Catho Priests Concilium Ephesiuum in Epist. ad Nestorium Wee approach to the misticall benedictions and we are sanctified And this had 200. Fathers being partakers of the holie bodie and precious bloud of Christ THis your proofe is trulie quoted pag. 535. the Epistle beginneth thus Religioso Deo amabilâ— consacerdoti Nostorio Rider Cyrillus c. The Councell calleth it a misticall benediction no miraculous transubstansiation And this neither prooues your opininion nor disprooues ours for you say yee are made partakers of the holie bodie and precious bloud of Christ and so say we but you say with the late church of Rome that you are made partakers of that holie bodie and precious bloud by your mouth teeth throat and stomacke And we sey with Scriptures fathers and the old Church of Rome that we are made partakers of Christs bodie and bloud by the hand mouth and stomack of our soules which is a liuelie faith in Christ crucified as you haue heard before And thus you referre that to the visible parts of the bodie as your mouth teeth and stomacke which the scriptures and fathers meant of the invisible powers of the soule as our Euelâ—e he faith being the spirit all hand mouth and stomacke thereof And heere is your errour of the second k nde And so your two testimonies out of those two Councels are proofes neither proper nor pertinent brought onelie to dazell the eies of the simâ—le and oâ—mâ—â—e the minds of the weake But I referâ—e the the baâ—nesse of youâ— curse and the weaknesse of your proofâ—s nay your disproofes to the censure of the indifferent Reader Onelie giving the Reader this note by the way that these Councels were called by the Emperour not by the Pope nay the Pope was not president in these Councel but other Bishops chosen by the Emperour And in the Councell of Nice the Popes Legat had but the fourth roome no better account was made of him For in deed he then was no Pope but an Archbishop Thus the Reader may see that these Councels be against you And now to your testimonieâ— out of the fathers The flesh is fed by the bodie and bloud of Christ Catholick Priests Tertullian de resurrectione caruis floruit 200. that the soule might be fat in God OVt of this thus you frame an argument as sometimes an old Romane friend of yours did to maintaine your carnall presence The soule â—led by that which the bodie eateth Rider but the soule is sed by the flesh of Christ therefore the bodie eateth the flesh of Christ in the Sacrament I might as fitlie invert this argument vpon you as â—learned man of our side once inverted it saying As the soule feeds vpon Christ so doth the bodie but the soule is fed by faith therefore the bodie is fed by faith which is verie absurd and improper yet as partinent and as proper as yours And heere you should remember the olde distinction of the fathers spoken of before The Sacrament is one thing and the matter of the sacrament is another thing Outwardlie the bodie eateth the sacrament and inwardly the soule by faith feeds on the body of Christ As in Baptisme the flesh is washed by water as that old father saith in that place that the soule may be purged spirituallie so our bodies eate the outward Sacrament that the soule may be fed of God Againe it 〈◊〉 not generall is true that whatsoever the bodie eateth the soule is fed by the same And if you would propound but particularlie this instance of eating oneliâ— in the Sacrament then the argument proven nothinâ— standing vpon meere perticulers Moreouer the bodie and soule are fed by the samâ—â—ear in the sacrament but not after the same manner For the bodie is nourished by the naturall propertie of the Elements which they haue to nourish But thâ— soule by the sacramentall and supernaturall power aâ— they are signes and scales of heavenlie graces Anâ— we graunt that the soule is sed by the precious bodiâ— and bloud of Christ but not after a carnall maner aâ— you say but spiritualitie by saith Againe a mean Scholler in Gods booke may seâ— this phrase is figuratiue and therefore the sence spirituall For how can a soule be sat in God will yeâ— say it is a corporall fatnesse such as is proper to bodies I thinke yee will not I know you should not then this place is in pertine pille brought neither savoring of sence â—orâ—nâ—reable to that you alleadge it Foâ— if you would haue read the same Father in the samâ— booke following be would haue told you so for saitâ— he the word which was made flesh which is Christ Devorandus est 〈◊〉 page 47 printed 〈◊〉 paâ—â—â— 1580. â—uminandus intellellâ— f de aspereâ—â—â— This Lord Christ must be swallowed whole by heauing must be meditated vpon of remembred by vnderstanding digested by faith Now you see Tertullian of your owne Parts print aunsweres you expâ—nnâ—s himselfe And seeing no man can better expound Tertullian his meaning then Tertullian himselfe therefore haue brought him from your owne Catholicke Presse of Paris to condemne all Iesuits and Priest that sh ll set a litterall sâ—nce vppon an allegorâ—â—ll phrase onelie to deceiue the simple plaine Catholicks and to abuse the godlie learned Fathers by an ignoraâ—â— and foâ—tish construction And now to the rest of youâ— proofes that follow And in bless vs his flesh to eate and his bloud to drinke Catholicke
Protestants be of your opinion touching your reall presence or else that there is aâ—iarie amongst our selues touching the same And because few of you haue read Luther as appeareth by your omissions transpositions and your imperfect translation and therefore in this point know not exactlie the difference betwixts your selues Luther and vs I will plainlie and trulie set downe the three severall opinions touching this question that the Reader may see wherin the differnce one from another on agreement one with another consisteth The manner Christ willing shall bee by question and aunswere as followeth Questi 1 1. Question WHat is given in the Lords Supper beside bread and wine Aunsw 1 1 Aunsvvere First you say the bodie and bloud of Christ Secondlie Luther saith the bodie and bloud of Christ Thirdlie we say the bodie and bloud of Christ Questi 2 2 Quest How is Christs bodie and bloud given in the sacrament Aunsw 2 2 Auns You say corporallie Luther saith corporallie We say with scriptures and fathers spirituallie Questi 3 3 Quest In what thing is Christs bodie and bloud given Aunsw 3 3 Auns You say vnder the formes or accidents oâ— bread the substance being quite chaunged the accidents onelie remaining Luther saith in with or vnder the bread neither substance nor accidents changed but both remaining We with scriptures and fathers say Christs bodie and bloud are given in his mercifull promise which tendereth whole Christ with all his benefites vnto the soule of man sealed and assured vnto vs in the worthie receiving of the sacraments Questi 4 4. Quest Hâ—w must Christs bodie and bloud bee received Aunsw 4 4 Aun You say with the mouth Luther saith with the mouth and faith Wee say according to the holie scriptures that Christ must be received by faith and there loâ—ge dâ—ell in our hearts for whatsoever Christ giues by promise must of man be received by faith Questi 5 5 Quest To what part of man is Christes bodie and bloud given Aunsw 5 5 Auns You say to your bodies which is absurd Luther saith both to bodie soule which is impossible We say to our souleâ— for the promise is spirituall the things promised spirituall the meanes to receiue them spirituall so the place into which it must bee received must needs be spirituall not corporall not that the substance of Christs bodie is vnited to our spirits but that those precious benefits purchased for vs in the crucified bodie of Christ must be vnited to our spirits by faith This doctrine is Apostolicall sound and Catholicke vppon which wee boldlie may venture our soules and salvations â— Quest To whom is Christs bodie and bloud given Questi 6 â— Auns You say to the godlie or godlesse beleevers Aunsvv 6 and infidels as hath been aboue said Luther saith both to the godlie and godlesse 〈◊〉 say onelie to the godlie beleevers as heeretofore hath been prooved â— Quest What doe the wicked eate in the Lords supper Questi 7 â— Auns You say accidents of bread and Christs bodie Aunsw 7 Luther saith the wicked eat bread both substance and accidents and the bodie of Christ also We say the wicked eaâ—e nothing in the Lords supper but bare bread and drinke nothing but meere wine being the outward elements of the sacrament As for the inward grace of the Sacrament which is Christ crucified with all his merits they eate not they receiue not because they haue neither a liuelie faith to receiue him nor a purified heart by faith to intertaine him And therefore they onelie eate as â—udas did and as Augustine said Tract 59. super Iohn page 205. Illi manducaâ—ant paâ—em Dominum illi paâ—em Domini contra Dominum The godlie eate bread the Lord the wicked onelie the bread of the Lord against the Lord. â— Quest What is it to eate Christs bodie Questi 8 â— Auns You say carnallie to eate Christs flesh with Aunsw 8 your bodilie mouth c. Luther saith carnallie to eate Christs flesh and spirituallie to beleeue in him Wee say with the Scriptures that to beleeue that all Christs merits are ours and purchased for vs in his passion This is to eat Christs bodie as hath been alreadie prooved Questi 9 9 Quest What is it to drinke Christs bloud Aunsw 9 9 Auns You say carnallie to drinke his bloud Luther saith carnallie and spirituallie We say with the scriptures it is to beleeue that Christs bloud was shed on the crosse for our sinnes Questi 10 10 Quest How is bread made Christs bodie Aunsw 10 10 You say by Transubstansiation Luther saith by Consubstansiation We say by appellation signification or representation as aforesaid Questi 11 11 Quest. Where is Christs bodie Aunsw 11 11 Auns You say everie where Both of you erre for then Christ should not haue a true bodie Luther saith every where We say according to Scripture and Creed onelie in heaven Quest 12 12. Quest How is Christ every where Aunsw 12 12. Auns You say according to both natures But both of you speak Monkerie P perie Luther saith according to both natures But both of you speak Monkerie P perie We say with Scriptures and Fathers as hath been proved onely according to his Godhead Now gentle Reader you see the agreement difference that is betwixt the Papists Lutherans and Protestants And how impertinentlie I will not say vnscholler like this is brought against vs which neither helpeth their carnall presence nor hurteth our faith touching Christs spirituall presence And now to the â—â—st that followeth Amongst factions of opinions Catho Priests Magdeburg in Epist ad Eliz. Anglia Reg. Rider some latelie take avvay the bodie and bloud of Christ touching his reall presence contrarie to the most plaine most evident and puissant vvords of Christ GEntlemen this concerneth not vs it may fitter be inverted vpon your selues for we denie not Christs spirituall presence taught in the Scriptures and received in Christs Primitiue Church but we denie your imagined carnall presence never recorded in Gods booke nor beleeved of auncient father nor ever knowne to Christs spouse the Primitiue Church as you haue heard trulie prooved But this is your great fault vsuallie practised that whether in Scriptures or Fathers you heare of Christs bodie and bloud and his presence or reall presence you imagine presently without further examination that it is your carnall presence which thing is growne vp with you from a private errour to a publike heresie Tyndall Frith Barnes Cranmer left it as a thing indifferent to beleeue the reall presence Catho Priests So that the adoration saith Frith be taken avvay because there then remaineth no poison Fox in Marâ—yrel Kemnitius in Exam. Conc. â—rid contra â—â—n de Fâ— châ—ristia vvhereof anie ought to be afraid of Yet Kemnitius vpon the assurance of the reall presence approoveth the custome of the Church in adoring Christ in the Sacrament by the authoritie of Saint Augustine and S. Ambrose in Psal 98.
Eusebius Emissenus c. Saint Gregorie Nazianzen and saith it is impietie to doe the contrarie So that the brood being of such agreement vve haue the lesse occasion to embusie our braines to confute them GEntlemen by peeces you repeat some of their words not knowing as it seemeth the occasion and so you vtterlie mistake the sence which was this These godlie Martirs perceiving the flame of persecution to burne so fast and mount so high as it was neither bounded in measure nor mercie and onelie for a new vpstart opinion having no warrant from Gods word They in a Christian brotherlie discretion exhorted the learned bretheren onelie to preach that necessarie Article of our free iustification by faith in the personall merits of Christ And touching the Lords Supper to teach to the people the right vse of the same yet not to meddle with the manner of the presence for feare of daunger if not death but leaue it as a thing indifferent till the matter in a time of peace might be reasoned at large on both parties by the learned Provided ever that poisonfull adoration be taken away The premisses considered what can yee now gather that prooveth with you or disprooveth vs Nay heere is nothing but against you altogither For if you had dealt trulie with the dead Martirs or the living Catholickes these collections and not yours you should from hence haue gathered 1 First these Martirs taught with their breath and sealed with their bloud that your carnall presence and transubstansiated Christ was neither commandement given by God nor Article of our faith ever taught in the primitiue Church but a late invented opinion devised by man 2 Secondlie they wished the bretheren considering it was but mans invention and never recorded in gods booke that therefore they should not hazard tâ—â— lâ—â—â— of their liues which would tend so much to th◠〈◊〉 of Christs Church 3 Thirdlie they wished it to be taken for a season as a 〈…〉 yet not absolutelie but with these cautions 1 First that adoration or worshipping of the creatures were quite taken away which never was done by you and therefore they held it not absolutely indifferent 2 Secondlie till the Church of Christ had peace and test from your bloudle and butcherly slaughters wherein the matter might be decided not with faggots but scriptures which was not graunted in their daies and therefore you greatlie wrong the dead when you make them speake that thing absolutelie which was limitted by them with conditions Now I appeall to the indifferent Reader whether you deserue not a sharpe reproofe thus to dazell the eies and amaze the minds of the simple Catholickes by violent wresting the writings of the martirs perswading the ignorant that they should either dissent in this opinion amongst themselues consent with you or varie from vs. Whereas both they and we then and now consent with Scriptures Fathers and Primitiue Church in vnitie and veritie of doctrine against your dissentions pestiferous errours and open blasphemies And next you bring in another learned Protestant Chemnitius who you say alleadgeth Augustine Ambrose and Gregorie Nazianzen to approoue your adoration in your sacrament Intimating to the world that we should either allow that in you which publikely we preach against or else that we should be at a discord amongst our selues touching this your opinion But the matter being exactlie examined out of these Fathers themselues and not by your Enchiridions or hearesay the Catholickes shall see you wrong vs and abuse them And first it seemeth verie plaine you never saw or at least never read Chemnitius and my reasons bee these First you know not so much as his right name much lesse his precise opinion for you misspel his name Keâ—â—nitius for Cheâ—â—nitius which had been a small fault if you had rightlie alleadged him touching the matter For your â—ridentiue Canon commaundeth an externall or outward worship of Christ in the Sacrament vnder the formes of bread and wine And Chemnitius hee condemneth your outward worshippe for ydolatrous and teacheth onelie an inward spirituall worship And to prooue what I say I will trulie alleadge your Canon then Chemnitius his examination of it and then let the Catholickes but iudge indifferentlie whether of vs deal more trulie and syncerelie in this case â—qum pars 2. canon 6. page 434. This is your Canon Si quit dexerit in sancto Eucharistia sacramento Christum vnigenitum Dei filium non esse cultulatriae etiam externo adoranduÌ„ solemnitor circumgestandum c. Anathema sit That is if anie man shall say that in the blessed sacrament of thanksgiving that Christ the onelie begotten Sonne of God is not to bee worshipped with that outward and divine worship which is proper and due onelie to God as well when the Sacrament is carried about in procession as in the lawfull vse of the same page 435. 436. 437. let him be accursed Martyn Chemnius examining this your Canon first condemneth your fained Transubstansiation and sheweth the reason for saith he vnlesse the Church of Rome had devised this Transubstansiation you should haue been palpable ydolaters worshipping the creatures for Christ And therefore she imagined that the substance of bread and wine were quite chaunged into Christs bodie bloud no substance of them remaining lest the simplest should spie their ydolatrie Secondlie he expreslie condemneth your outward worship as ydolatrous page 444. lines 2. 3. 4 and sheweth there that Christ must be received by faith and worshipped in spirit and truth And afterwards hee saith comprehenditur antem veta interior spiritualis veneratio adoratio Christi iâ— ilâ—is verbis institutionis hoc facite c. for the true inward and spirituall worship of Christ is comprehended in the words of Christs institution Doe this in rememberance of me Now let the best minded Catholicks see your vniust dealing with both quick and dead pretending that either Chemnitius as you say allowed your outward worship in your Sacrament or that wee â—arre amongst our selues touching the same which both bee vntrue For you hold the worship to bee outward hee and we inward you carnall he and we spirituall and brieflie if you will yet read him diligentlie you shall find he vtterlie condemneth your carnall presence and your externall worship approoving the one to bee a fable the other blasphemie And thus much for your ignorance touching Martyn Chemnitius whom it seemeth you never saw but onely tooke him by the eares as Water-bearers do their Tankerds Againe you say that Chemnitius vpon the assurance of the real presence approveth the custome of the church in adoring Christ in the Sacrament by the authoritie of Saint Augustine Ambrose in Psal 98. by Euschius Emissenus Saint Gregorie Nazianzen charging as manie as doe the contrarie with impietie to everie of which thus I aunswere This Psal according to the Hebrew is the 99 Psal and vpon this place S. Augustine writ as I will a leadge him of
phrase addeth a dignitie to the sacrament but changeth not the nature of the sacrament to terme the visible signe by the name of the thing signified as circumscision is called the couenaunt the Lambe is called the Pasâ—ouer In Baptisme iâ— called the fountaine of â—egeneration and bread Christs bodie and yet in deed th y are but outward signes and to the faithfull onely seales graâ—â—d by the holie Ghost with the names of the things they represent and confirme the more to 〈◊〉 me and stiâ—â—e vp oâ—r affections and to edge our zeale with a religious preparation to receiue the same and to life vp our hearts and soules by faith to behold consider and feed vpon Christ crucified the thing signified Yet for your further satisfaction I will intreat Augustine to aunswere you doubt who saith (a) Aug. epistol 22. ad bonifatium Si enim sacramenta quandam similitudinem â—arum rerum quarum sacramenta sunt non haberent omnino sacramenta non essent ex hac autem similitudine plerunque etiam ipsarum rerum nomina accipiunt Sicut ergo secundum quendam modum sacramentum corporis Christs corpus Christs est sacramentum sanguinis Christs sanguis Chriâ—ti est ita sacramentum fides fides est In English thus If the Sacrament had not some certaine similitude and likenesse of the things whereof they be Sacraments they should be no Sacraments at all And of this similitude manie times they haue the names of those things themselues as the Sacrament of the bodie of Christ is after a certaine manner the bodie of Christ and the sacrament of his bloud is after a certaine maner his bloud So the Sacrament of faith or Baptisme is faith Out of which wee may note first they are but Sacraments or similitudes of the thing signified not the things themselues secondlie that bread wine are the bodie bloud of Christ bâ—â— secundum quendam modum after a certaine maner and shewes how by an example as the Sacrament of faith is faith so the Sacrament of Christs body is Christs bodie but the Sacrament of faith is not faith naturallie substantiallie by a chaunge of substance for by chaunge of qualitie or vse therefore the Saâ—â—â—t of Christs bodie is not chaunged into the â—â—â—tance of Christs bodie but onely in qualitie and â—â—se is Theodores saith in his first dialogue Theodoret dialog 2. cap. 24 pag 113. dialog 1. cap. 8. pag. 54. read them I pray you not changing nature but adding grace vnto nature And the â—â—â—e Father in his second dialogue explaines this more plainly saying the misticall signes after sanctifâ—cation Non recedunt a sua natura manere enim in pure substantia figura c. they depart not from theâ— nature but remaine in their former substance 〈◊〉 figure may be seene touched as before Out of which auncient learned Father I obserue these necessarie points for the Catholickes instruction and your confutation First he saith Post sanctificationem Consecration vnknovvn to Theodor. therefo e it is a new terme The change is in the name honour and vse not in the nature Father ansvvere this fâ—str or confesse the truth after sanctification then your new comed terme of consecration was not known in the Church of God but sanctification and benediction Secondly I note cut of this father that though the Sacraments haue gotten a new diuine qualitie yet they haue not lost their nature they had before as you vntrulie teach Thâ—rdlie I obserue that he confuted by the example of bread and wine in the Sacrament certaine Heretickes who held that Christs bodie was changed into his deitie after his ascention for this is the Fathers proofe against those heretickes That as bread and wine are trulie bread and wine after sanctification as they were before sanctification euen so is Christs bodie as trulie a bodie now after his ascention as it was before his ascention So now the Priests of new Rome cannot say that the bread and wine haue lost their true natures and properties in the Lords supper after sanctification vnlesse then will also say with the Heretickes that Christ hath lost the nature of a true bodie now after his ascention And Chrisostomâ— seconds Theodores saying Ante Sanctificationem 〈◊〉 â—sost ad Caesarium Monach Mark this well yet Preists Iesuets c. Before it he sanctified we cal it bread buâ— the deuine gracâ— once sanctifying it by the ministrie of the Priest it â— deliuered from the name of bread and counted worthy to be called the Lords body though the nature oâ— bread continue there still Out of which I note 〈◊〉 the father calles it sanctification not consecration Secondly it is called bred before sanctification is breaâ— in nature after sanctification Aâ—d lâ—rdly after sanctificatioÌ„ it is called the Lords body yet it is not the â—ord body in deede because the nature of bread remaine And therefore in that it is calld the Lords body it muâ—â— be so Sacramentally figuraâ—â—uâ—ly improperly And Gelasius your owne Pope whom you dare not contradict such plainely Noâ— defiant esse substantia panis 〈◊〉 natura vini What can you saie to thâ—se pregnaâ—te proofes to satisfie the doubtfull catholiques There scaceth not to be the substance oâ— bread and the nature of wine But you here will obtrude your oulde slanderous obiection that we accepâ— of the Sacraments no better then bare figures No we acknowledge a change and an alteration but not oâ— the substance but of the vse Is not this a maruelous change wrought by the holy Ghost in the due administration of the Lords supper according to Christ Institution that of commen bread and wine such as daily we feede our bâ—â—ches with is made the dreadefull and reuerend misteries of Christ crucified where by we neither looke vppon the bare naked elements as common creatures but as sanctified food And in such sort that even as the bâ—ead doth nourish our bodies and the wine doth comfort our spirits so trulie reallie and vnfainedlie doth the heavenlie food of his bodie crucified and his bloud shed for our sinnes by faith in the time of the holie Supper feede and nourish our soules into everlasting life and so is made and sealed our reall coniunction with Christ not by his bodilie and locall discention into our stomackes but by 〈◊〉 spirituall ascention to him by faith This is our â—â—nne touching these figuratiue propositions warâ—ed by Scriptures Clem. Alex Theod August with many not neuer heard of consecration but of santification Benedection and witnessed by the auncientest â—thers Hitherto hath beene plainly and directlie â—ooved that your two propositions bee figuratiue 〈◊〉 proper Secondlie that the substances of bread 〈◊〉 â—ime remain after coÌ„secration therfore there can 〈◊〉 no such carnall presence of Christ by Transubstantation vnder the formes of bread and wine as 〈◊〉 deeme Now I am come to your two maine pilâ— that support vnderprop your carnall
your Paris print his words be these Aug. in psa 98. Quid. carâ—â— Maria carnem accepit quia in ipsa carne hic ambalauit c. ipsam carnem nobis manducandam ad salutem dedit Nemo autem illam carnem manducat nisi prâ—us adorauerit which tooke flesh of the flesh of Marie and because in that flesh he walked here vpon the earth he gaue to vs that flesh to eat to our salvation for no man eateth that flesh vnlesse first he worship it Now let vs examine this place and see how that fitteth your purpose First the flesh of Christ that Augustine will haue worshipped must be thus conditioned 1 First it must be borne of the virgin Marie bâ— yours was made of bread and therefore not that trâ— flesh of Christ which Augustine speaketh of and not to be worshipped without ydolatrie 2 Secondlie that flesh of Christ which August 〈◊〉 will haue vs worship walked visiblie with his Churâ— here vpon earth before Christs ascention And vnâ— you can approoue vnto vs by canonicall warrant sâ—â— a Christ in your Sacraments as walked vpon the earâ— and died on the crosse Augustine will not haue hâ— worshipped which you shall never be able to doe â—â—ring the world 3 Thirdlie that flesh of Christ which Augustâ— will haue vs to worship was given to vs for our sâ—vation which I hope you will say if you say truelâ— was actuallie reallie and in deed vpon the crosse A in the Sacrament misticallie or by representation hath been prooved out of your owne bookes Thus you wrest that which Augustine spake of tâ— blessed flesh of Christ to your fabulous supposed fleâ— made by a priest whereby you wickedlie abuse tâ— learned father and deceiue the simple Reader For thâ— flesh of Christ which was conceived by the holie Ghoâ— and borne of the blessed virgin must be eaten with tâ— spirit adored with the spirit as Augustine there speâ—keth and neither adored with your externall apiâ— worship nor eaten with your corporall mouth But speake according to the Scriptures and Fathers the vrie eating of Christ is the true adoring or worshippinâ— of Christ because as he is eaten so he is adored bâ— he is eaten spirituallie by faith therefore he is adorâ— spirituallie by faith For faith is the chiefest braunâ— of Gods honour Your next Author is Ambrose vpoâ— the 98. Psal which you imagine proveth your exteâ—nall worship of Christ in the Sacrament But Gentlemen why deale you so vntrulie wâ— Gods heritage in a matter of this importance did â—rose ever write vpon this place I tell you no Amâ—se indeed writ vpon the Psalmes till the end of the â—entie one Psal and there brake off and recontiâ—ed at the 118. Psal but never writ of the 98. or 99. â—d as you vntrulie deliver For Chemnitius saieth â—s Iâ—a Ambrosius in eundem Psalmi versum inquit 〈◊〉 speaketh Ambrose vpon the same fifth verse of the â—â—e adorate scabellum worship yee his foote stoole Tâ—mâ— â— lib. de spiritu-sancto cap. 12. page 157. the saith not that Ambrose writ vpon that Psalme but â—on a verse of the Psalme and not in that Tome but another and yet not of a worship externall as you 〈◊〉 but of a spirituall worship such as Christ teaâ—th in the fourth of Iohn For if you had read Amâ—se you should haue heard him speak thus Hoc in loco sprituali Christs adoratione c. In this place we will â—eake onelie of the spirituall worship of Christ So â—mbrose vtterlie if you had vnderstood him rightlie â—demneth your externall worship of Christ But beâ—se Aug. writing vpon this Psal expoundeth Ambrose â—s opinion vpon that one verse adorate scabellum worâ—â—p yee his footstoole c. and both against your exâ—nall worship I will only desire you to read your own â—gustine of your owne print both thorowlie deliâ—â—ratelie and then I doubt not but you will see your â—rour and reforme your iudgement But now let vs 〈◊〉 how fitlie you alleadge Eusebius to prooue your exâ—ernall worship of Christ in the sacrament Saint Hierome maketh mention of Eusebius Emesenus â—shop of Emesa in Syria Hieron de scriptâ—â— Ecclesiast in Eusebio Emeseuâ— Tom 1. page 296. who writ in Greeke verie â—amedlie and lived about the time of Constantius aâ—out the yeare of our Lord 342. and was buried in â—ntioche yet some verie craftilie haue stitched certaine â—atten Homilies vpon this Greeke fathers sleeue and â—orkt vpon him a straunge wonder in making him â—peake Latten at least fiue hundred yeares after his death that was ignorant of the language during his life But here I wil not take vpoÌ„ me to discusse whether this was Eusebius Emesenus the Syrian or Eusebius Emissenus that Canisius saith was a Frenchman Cauisij â—râ—n in Anno. 500. hoc fortâ— tempore charuis and peradventure peradventure not florished at that time or whether it was Gratians Eusebius But this is most sure that Gratian doth grace his Canon with his name but which of them anie or none of them it shall neither helpe nor hurt because wee wil examine the matter not the man The Canon is this Dist 2. de consecr canon quia corpus page 432. in fino cum reverendum Altarecibis spiritualibus ascendis satiandus sacrum Dei tus corpus sanguinem fide respice honora maxime totum haustu interioris hominis assume That is and when thou commest to the reverend Altar to be fed with spirituall meates looke vpon and consider with thy faith the bodie and bloud of thy God Your first decrees printed at Paris your last at Louaine something differ in words periods honour it with great reverence and receiue the whole bodie with the swallow of the inward man Now examine Chemnitius his doctrine and your opinion he brings in this Canon to approoue the spirituall eating or worship of Christ in the Sacrament And you alleadge it to make good your external Tridentine adoration of your breaden God Behold everie word of this your owne Canon is a witnesse against you for the meat is spirituall the man is spirituall the manner is spirituall the sight is spirituall and the worship or honour is spirituall Here is nothing corporall or outward as you say but all inward and spirituall as we teach In Epitaphio Gorgonia soreâ—is sua And so to the next witnesse which is Gregorie Nazianzen his words bee these Invocaâ—as Christum c. she called vpon Christ that is worshipped on the Altar were the misteries are celebrated I yray you what can you gather out of this to prooue your externall worship of Christ in the Sacrament with cap. thumpe and knee Gregorie saieth shee worshipped Christ therfore you will conclude it was your breaden Christ too hastie a conclusion to be true Or doe you thinke she worshipped Christ as inclosed in those â—isteries Surelie no for Gregorie saith it was in the darke night shee approached to the Altar At