It is absurd therefore for any to reason thus, as many yet are wont to do; Christ saith, This is my Body: and we are bound to believe Christ: and therefore we must needs believe that Christ is corporally present in the Sacrament. Since that the words of Christ by our Adversaries their own confession may be most true, and yet no such thing at all be meant by them, or intended in them. And the same may well be showed, (as Caietan pointeth us to it) by the like. For must we not believe the Apostle as well as Christ? or must we not believe Christ as well in one place as in an other? But the Apostle saith, that kThe Rock was Christ: And yet no man believeth therefore that the rock was turned into Christ; though he believe the Apostles words in that place. Yea our Saviour himself saith; lThis Cup is the new Testament: and, mThis Cup is my Blood. And yet is no man so senseless as therefore to believe that the Cup which our Saviour then held, was turned either into the New Testament, or into Christs blood. As well therefore may a man prove that the Rock was turned into Christ, because ⟨p. 4⟩the Apostle saith nnot, The Rock signified Christ, but expressly, The Rock was Christ: or that the communicants themselves are turned into bread, because the Apostle saith, oWe are all one Bread: or that the Cup was turned either into the New Testament, or into Blood; because our Saviour saith, This Cup is the New Testament; and, This Cup is my Blood: as that the bread is turned into the Body of Christ, because our Saviour saith of it, This is my Body. The Rock was Christ only symbolically and sacramentally, by representation and resemblance: and the Cup, that is, the wine in the Cup, (for so our Saviour saith it was, qthe fruit of the vine) was the New Testament, as rCircumcision the Covenant, as sa sign and ta seal of it. And in like manner is the bread said to be the Body of Christ, as uthe Paschal Lamb is called 11the Passover, not really or essentially, but typically and sacramentally, as a type and sign of the same. Yea so the Ancient Fathers expound the words. xThe Bread (saith Tertullian) that Christ took and distributed to his Disciples he made his Body, saying, This is my Body, that is, a figure of my Body. And, yThe Lord (saith Augustine) doubted not to say, This is my Body, when he delivered the sign of his Body.
It is absurd therefore for any to reason thus, as many yet are wont to doe; Christ saith, This is my Body: and we are bound to beleeue Christ: and therefore we must needs beleeue that Christ is corporally present in the Sacrament. Since that the words of Christ by our Aduersaries their owne confession may be most true, and yet no such thing at all be meant by them, or intended in them. And the same may well be shewed, (as Caietan pointeth vs to it) by the like. For must we not beleeue the Apostle as well as Christ? or must we not beleeue Christ as well in one place as in an other? But the Apostle saith, that kThe Rocke was Christ: And yet no man beleeueth therefore that the rocke was turned into Christ; though he beleeue the Apostles words in that place. Yea our Sauiour himselfe saith; lThis Cup is the new Testament: and, mThis Cup is my Blood. And yet is no man so senselesse as therefore to beleeue that the Cuppe which our Sauiour then held, was turned either into the New Testament, or into Christs blood. As well therefore may a man prooue that the Rocke was turned into Christ, because ⟨p. 4⟩the Apostle saith nnot, The Rocke signified Christ, but expressely, The Rocke was Christ: or that the communicants themselues are turned into bread, because the Apostle saith, oWe are all one Bread: or that the Cup was turned either into the New Testament, or into Blood; because our Sauiour saith, This Cup is the New Testament; and, This Cup is my Blood: as that the bread is turned into the Body of Christ, because our Sauiour saith of it, This is my Body. The Rocke was Christ onely symbolically and sacramentally, by representation and resemblance: and the Cup, that is, the wine in the Cup, (for so our Sauiour saith it was, qthe fruite of the vine) was the New Testament, as rCircumcision the Couenant, as sa signe and t
- k1 Corinth. 10. 4.
- lLuke 12. 20.
- mMatth. 26. 28.
- nNon dicit, Petia significat Christum; sed tanquam hoc esset, quod utique per substantiam non erat, sed per significationem, Petra autem erat Christus. Aug. in Levit. quae. 57.Non dicit, Petia significat Christum; sed tanquam hoc esset, quod vtique per substantiam non erat, sed per significationem, Petra autem erat Christus. Aug. in Leuit. quae. 57.
- o1. Cor. 10. 4.
- qMath. 26. 29.
- rGen. 17. 13.
- sGen. 17. 11.
- tRom. 4. 11.
- uExo. 12. 11.
- 11Petra Christus in signo, Aug. in Joan. tract. 26. quia significat Christum. Idem. epist. 102. Ibi Petra Christus; nobis Christus quod in altari ponitur. Idem in Joan. tract. 45.Petra Christus in signo, Aug. in Ioan. tract. 26. quia significat Christum. Idem. epist. 102. Ibi Petra Christus; nobis Christus quod in altari ponitur. Idem in Ioan. tract. 45.
- xAcceptum panem & distributum discipulis corpus suum illum fecit, Hoc est corpus meum dicendo, id est, figura corporis mei. Tertull. contr. Marcion. lib. 4. cap. 40.
