A discussion of the popish doctrine of transubstantiation wherein the same is declared, by…A discussion of the popish doctrine of transubstantiation vvherein the same is declared, by…
A discussion of the popish doctrine of transubstantiation wherein the same is declared, by the confession of their own writers, to have no necessary ground in Gods Word: as also it is further demonstrated to be against Scripture, nature, sense, reason, religion, and the judgement of t5xxauncients, and the faith of our ancestors: written by Thomas Gataker B. of D. and pastor of Rotherhith.A discussion of the popish doctrine of transubstantiation vvherein the same is declared, by the confession of their owne writers, to haue no necessary ground in Gods Word: as also it is further demonstrated to be against Scripture, nature, sense, reason, religion, and the iudgement of t5xxauncients, and the faith of our auncestours: written by Thomas Gataker B. of D. and pastor of Rotherhith.
Thomas Gataker 1574–1654London: printed by John for William Sheffard, 1624London: printed by Iohn for William Sheffard, 1624
[8], 56, 59-233, [3] p. · 81k words · STC 11657 · ESTC S102914
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
But that which is delivered, handled, and eaten in the Eucharist hath no such thing. iIt is not in any wise, (saith Epiphanius) equal or like unto Christ, either his humanity that is clad with flesh, or his Deity that is invisible, or to the lineaments of his limbs, For it is round, senseless, and lifeless: as Christ himself is not. It is not therefore the natural body of Christ. Our sight and sense evidently inform us the contrary; (howsoever Bellarmine boldly sticketh not to tell us that kChrists body is verily and visibly upon the board, after that the words of Consecration be once uttered: they think belike they may make men believe any thing. And our Saviour himself teacheth us by sight and sense to judge ⟨p. 18⟩of his Body. *As if to this day, (saith Pope Lee) he spake still to each one that sticketh and staggereth, as he spake there to his Apostles. Why sticketh our understanding, where our sight is our Teacher? I may well say here as Augustine in somewhat the like case, *I fear least we seem to wrong our s••ser, in seeking to prove or persuade that by speech, wherein the evidence of truth exceedeth all that can be said.
But that which is deliuered, handled, and eaten in the Eucharist hath no such thing. iIt is not in any wise, (saith Epiphanius) equall or like vnto Christ, either his humanitie that is clad with flesh, or his Deitie that is inuisible, or to the lineaments of his limmes, For it is round, senselesse, and liuelesse: as Christ himselfe is not. It is not therefore the naturall body of Christ. Our sight and sense euidently enforme vs the contrary; (howsoeuer Bellarmine boldly sticketh not to tell vs that kChrists body is verily and visibly vpon the boord, after that the words of Consecration be once vttered: they thinke belike they may make men beleeue any thing. And our Sauiour himselfe teacheth vs by sight and sense to iudge
As if to this day, (saith Pope Lee) he spake still to each one that sticketh and staggereth, as he spake there to his Apostles. Why sticketh our vnderstanding, where our sight is our Teacher? I may well say here as Augustine in somewhat the like case,
I feare least we seeme to wrong our s••ser, in seeking to prooue or perswade that by speech, wherein the euidence of truth exceedeth all that can be said.
iVidemus nec par esse nec simile; nec carne indutae imagini, nec invisibili deita•i, nec membrorum lineamentis: Est enim ro•undae figurae, & sensu vacans. Epiphan. Serm. anchor.
kPer consecrationem fit ut Christi corpus verè & visibilitet adsit super mensam Bellar. de missa. l. 1. c. 12.Per consecrationem fit vt Christi corpus verè & visibilitet adsit super mensam Bellar. de missa. l. 1. c. 12.
*Quasi ad singulos quosque cunctantes adhuc voc• corporea utatur & dicat, Quid turbati estis? &c. Quid laborat intellectus, ubi magister est aspectus? Leo. epist. 22.Quasi ad singulos quosque cunctantes adhuc voc• corporea vtatur & dicat, Quid turbati estis? &c. Quid laborat intellectus, vbi magister est aspectus? Leo. epist. 22.
*Vereor ne ipsis sensibus nostris facere videamur iniuriam, quando id loquendo suademus, ubi omnes vires officiumque sermonis facilimè superat evidentia veritatis. Aug. epist. 57.Vereor ne ipsis sensibus nostris facere videamur iniuriam, quando id loquendo suademus, vbi omnes vires officiumque sermonis facilimè superat euidentia veritatis. Aug. epist. 57.
5. We reason from the Nature of all true Bodies. lChrists body is in Heaven: mfrom whence we look for him. And nthere is to abide till the end of the world. Now a true natural body as Christs still is, cannot be in two, much less in twenty, or rather in twenty hundred places at once: which yet Christs body must needs be, if that be true that they say. Augustine questioned by one Dardanus how Christ could be both pin Paradise and in heaven at once (supposing Heaven and Paradise to be two several places, howsoever qwith the Apostle Paul they are not) maketh answer, that he could not as he was man, or in his humanity his body and his soul; though he might as he was God, or in his Deity, that is every where. And he addeth, rThe same Jesus Christ, is every wherein his Deity, but in heaven in his humanity. And further in his discourse hereof, saith he, Take spaces and places from bodies, and they will be no where, and because they will be no where, they will not be: Take bodies from qualities, and wanting wherein to subsist, they must needs cease to be: and yet in the Popish host are qualities found, 7(as before) that have no subject body to subsist in, being not the qualities of Christs body, and yet having no other body for them to subsist in; for they are the qualities of Bread, and yet there is no bread there, (if they say true) to bear them. Every Body therefore must needs have a certain place: and they are so circumscribed with and confined unto that place, that they cannot at the same time, or so long ⟨p. 19⟩89as they keep that place, be in any other place but it. And so is it also even with the glorified body of Christ Jesus. sChrists body (saith Leo) in no respect differeth from the truth of our bodies. And therefore, Christ (saith Gregory Nazi•nzen) in regard of his body is circumscribed and contained in a place: in regard of his spirit (or his Deity) he is not circumscribed, nor contained in any place. And Augustine, tOur Lord 12is above; but our Lord the Truth is here too. For our Lords body wherein he rose again must needs be in one place, but his Truth (that is, his divine power) is diffused into all places. And therefore, uDoubt not (saith he) but that the Man Christ is now there, from whence he is to come. He is gone up into heaven: and thence he shall come, as he was seen to go thither, (the Angel saith it;)
5. We reason from the Nature of all true Bodies. lChrists body is in Heauen: mfrom whence wee looke for him. And nthere is to abide till the end of the world. Now a true naturall body as Christs still is, cannot be in two, much lesse in twentie, or rather in twentie hundred places at once: which yet Christs body must needs be, if that be true that they say. Augustine questioned by one Dardanus how Christ could be both pin Paradise and in heauen at once (supposing Heauen and Paradise to be two seuerall places, howsoeuer qwith the Apostle Paul they are not) maketh answer, that he could not as he was man, or in his humanitie his body and his soule; though he might as he was God, or in his Deitie, that is euery where. And he addeth, rThe same Iesus Christ, is euery wherein his Deitîe, but in heauen in his humanitie. And further in his discourse hereof, saith he, Take spaces and places from bodies, and they will be no where, and because they will be no where, they will not be: Take bodies from qualities, and wanting wherein to subsist, they must needs cease to be: and yet in the Popish hoast are qualities found, 7(as before) that haue no subiect body to subsist in, being not the qualities of Christs body, and yet hauing no other body for them to subsist in; for they are the qualities of Bread, and yet there is no bread there, (if they say true) to beare them. Euery Bodie therefore must needs haue a certaine place: and they are so circumscribed with and confined vnto that place, that they cannot at the same time, or so long ⟨p. 19⟩89as they keepe that place, be in any other place but it. And so is it also euen with the glorified body of Christ Iesus. sChrists body (saith Leo) in no respect differeth from the truth of our bodies. And therefore, Christ (saith Gregorie Nazinzen) in regard of his body is circumscribed and conteined in a place: in regard of his spirit (or his Deitie) he is not circumscribed, nor conteined in any place. And Augustine,
rUnus Jesus Christ, ubio; perid quod Deus est, in coelo autem per id quod homo Aug. Epist. 57.Vnus Iesus Christ, vbio; perid quod Deus est, in coelo autem per id quod homo Aug. Epist. 57.
7o August ad Dardā. ep. 57.o August ad Dardā. ep. 57.
8r Spacia locorum tolle corporibus, nusquam erunt: & quia nusquam erunt, nec erunt. Tolle ipsa corpora qualitatibus corporum, non erit ubi sint, & ideò necesse est ut non sint. Aug. Epist. 57.r Spacia locorum tolle corporibus, nusquam erunt: & quia nusquam erunt, nec erunt. Tolle ipsa corpora qualitatibus corporum, non erit vbi sint, & ideò necesse est vt non sint. Aug. Epist. 57.
9* Ita loca suis molibus tenet, ut distantibus spaciis simul esse non possiut, Aug. ibid.* Ita loca suis molibus tenent, vt distantibus spaciis simul esse non possiut, Aug. ibid.
sNulla ratione extra nostri est corporis veritatē. Leo. Ep. 72.Nulla ratione extra nostri est corporis veritatē. Leo. Ep. 72.
tSursum est Dominus, sed etiam hîc est veritas Dominus: Corpus enim Domini in quo resurrexit uno loco esse opottet: veritas eius ubique diffusa est. Aug. in Joan. tract. 30.Sursum est Dominus, sed etiam hîc est veritas Dominus: Corpus enim Domini in quo resurrexit vno loco esse opottet: veritas eius vbique diffusa est. Aug. in Ioan. tract. 30.
that is, in the same form and substance of flesh, which though he have given immortality unto it, yet he hath not taken nature away from it. According to this form he is not every where. For we must take heed, that we do not so maintain the deity of the Man, that we overthrow the verity of his Body. In a word; As the Angel reasoneth, speaking to the women that sought Christ in the Sepulchre; *He is not here: for he is risen again. So reasoneth the same Augustine concerning Christs bodily presence, reconciling those two places that might seem the one to cross the other: *Behold I am with you till the worlds end: And, “Me shall you not have always with you.'' In regard, (saith he) of his Majesty, his providence, his grace we have him always here. But in regard of his flesh, which the word assumed, which was borne of the Virgin, nailed on the cross, &c. We have him not always. And why so? Because he is gone up into ⟨p. 20⟩4heaven, and he is not here. And again speaking of Christ• being on earth and not in heaven as man, and yet in both places as God: *Man according to his body is in a place, and passeth from a place; and when he cometh to another place, is not in that place from which he came. But God is every where, and is not contained in any place.
that is, in the same forme and substance of flesh, which though he haue giuen immortalitie vnto it, yet he hath not taken nature away from it. According to this forme he is not euery where. For we must take heede, that we doe not so maintaine the deitie of the Man, that we ouerthrow the veritie of his Body. In a word; As the Angel reasoneth, speaking to the women that sought Christ in the Sepulcher; *He is not here: for he is risen againe. So reasoneth the same Augustine concerning Christs bodily presence, reconciling those two places that might seeme the one to crosse the other: *Behold I am with you till the worlds end: And, “Me shall you not haue alwaies with you.'' In regard, (saith he) of his Maiestie, his prouidence, his grace we haue him alwaies here. But in regard of his flesh, which the word assumed, which was borne of the Virgin, nailed on the crosse, &c. We haue him not alwaies. And why so? Because he is gone vp into ⟨p. 20⟩4heauen, and he is not here. And againe speaking of Christ• being on earth and not in heauen as man, and yet in both places as God: *Man according to his body is in a place, and passeth from a place; and when hee commeth to another place, is not in that place from which he came. But God is euery where, and is not cont•ined in any place.
4``Secundum maiestatem suam, providentiam, gratiam, impletur, Ecce ego vobiscum. Secundum carnem verò &c. non semper habebitis vobiscum. Quare? Quomam ascendit in coelum & non est hic. Aug, in Joan. tract. 50.``Secundum maiestatem suam, prouidentiam, gratiam, impletur, Ecce ego vobiscum. Secundum carnem verò &c. non semper habebitis vobiscum. Quare? Quomam ascendit in coelum & non est hic. Aug, in Ioan. tract. 50.
*Homo second. corpus in loco est, & de soco migrat: & cum ad alium lolum venerit, in eo unde venit, non est. Deus ubique totus est, nec secumd. spatia tenetur locis. Idem in Joan. tract. 13.Homo secund. corpus in loco est, & de soco migrat: & cum ad alium lolum venerit, in eo vnde venit, non est. Deus vbique totus est, nec secumd. spatia tenetur locis. Idem in Ioan. tract. 13.
So that the Romanists if they will have Christs Body in the Eucharist, they must fetch it out of Heaven, and indeed as if they had so done, athey do in their Mass request God to send his Angels, to carry it up again thither: And their Gloss saith, that so soon as men set their teeth in it, it retireth instantly thither: though that cross their common tenet. Or rather they must frame a new body, and so make Christ have two bodies, one that remaineth whole still in heaven, and another that the Priest maketh or createth here upon earth. But what speak I of two Bodies? Christ 2must have as many several Bodies as there be consecrated Hosts: for bthe whole Body of Christ, (they say) is in each Host; yea more then so, there is an whole entire mans body flesh, blood, and bones with all limbs and lineaments (for so it must needs be, if it be Christs natural Body) not in every Communicants mouth only, but in every crumb of the Host that they break of it, when they crush it between their teeth; as they also flatly and precisely affirm. And by 4this reason the whole body of Christ, (against all reason; For it is a principle in Nature that The whole is ever greater then any part:) shall be less in quantity then the least limb or member of his Body, then a nails paring of his little finger: then which nothing is more absurd and senseless. dEven an immortal body, (saith Augustine speaking of and instancing even in Christs body,) is less in part then it is in ⟨p. 21⟩6the whole. eFor a body being a substance, the quantity thereof consisteth in the greatness of bulk. And since that the parts of a body are distant one from another, and cannot all be together, because they keep each one their several spaces and places, the less parts lesser places, and the great greater, there cannot be either the whole quantity, or so great a quantity in each single part, but a greater quantity in the greater parts, and a lesser in the less, and in no part at all so great a quantity as in the whole: But if their opinion be true any part of Christ is in quantity as great and greater then his whole body, and his whole body less then any part of it is.
So that the Romanists if they will haue Christs Body in the Eucharist, they must fetch it out of Heauen, and indeed as if they had so done, athey doe in their Masse request God to send his Angels, to carry it vp againe thither: And their Glosse saith, that so soone as men set their teeth in it, it retireth instantly thither: though that crosse their common tenent. Or rather they must frame a new body, and so make Christ haue two bodies, one that remaineth whole still in heauen, and another that the Priest maketh or createth here vpon earth. But what speake I of two Bodies? Christ 2must haue as many seuerall Bodies as there be consecrated Hoasts: for bthe whole Body of Christ, (they say) is in each Hoast; yea more then so, there is an whole entire mans body flesh, blood, and bones with all limmes and lineaments (for so it must needs be, if it be Christs naturall Body) not in euery Communicants mouth onely, but in euery crum of the Hoas• that they breake of it, when they crush it betweene their teeth; as they also flatly and precisely affirme. And by 4this reason the whole body of Christ, (against all reason; For it is a principle in Nature that The whole is euer greater then any part:) shall be lesse in quantitie then the least limme or member of his Body, then a nailes paring of his little finger: then which nothing is more absurd and senselesse. dEuen an immortall body, (saith Augustine speaking of and instancing euen in Christs body,) is lesse in part then it is in ⟨p. 21⟩6the whole. eFor a body being a substance, the quantitie thereof consisteth in the greatnesse of bulke. And since that the parts of a body are distant one from another, and cannot all be together, because they keepe each one their seuerall spaces and places, the lesse parts lesser places, and the great greater, there cannot be either the whole quantitie, or so great a quantitie in each single part, but a greater quantitie in the greater parts, and a lesser in the lesse, and in no part at all so great a quantitie as in the whole: But if their opinion be true any part of Christ is in quantitie as great and greater then his whole body, and his whole body lesse then any part of it is.
aJube haec perferri per manus sancti Angeli tui in sublime altar muum, in conspectu maieiestatis tuae. Canon Missae.Iube haec perferri per manus sancti Angeli tui in sublime altare muum, in conspectu maieiestatis tuae. Canō Missae.
bTotus Christus est sub v•raque specie disiunctim. Bellarm. de Euchar. lib. 4. c. 21.
4* Certum est, quod quam citò species dentis teruntur, tam citò in coelū rapitur corpus Christi. Glos. de consecr. d. 2. c. Trib. 9.* Certum est, quod quam citò species dentis teruntur, tam citò in coelū rapitur corpus Christi. Glos. de consecr. d. 2. c. Trib. 9.
dIpsum immortale corpus minus est in parte quam in toto, August. Epist. 57.
6c Totum Christi corpus est sub parte speciei. Glos. ad Grat. de consecr. d. 2. c. Qu• manducant. Totum corpus Christi est in qualibet part hostiae. Innocent. 3. apud Bie• de Can. Miss. lect. 80. In quolibet puncto sacramenti totum est corpus Christi. Gabr. Biel ibid.c Totum Christi corpus est sub parte speciei. Glos. ad Grat. de consecr. d. 2. c. Qu• manducant. Totum corpus Christi est in qualibet parte hostiae. Innocent. 3. apud Bie• de Can. Miss. lect. 80. In quolibet puncto sacramenti totum est corpus Christi. Gabr. Biel ibid.
ecum sit corpus substanstantia, quantitas eius est in magnitudine molis eius. Ergò distantibus partibus quae simul esse non possunt, quoniam sua quaeque spacia locorum tenet, minores minora, & maiores maiora, non potuit esse in singulis quibusque partibustota vel tanta, sed amplior est quátitas in amplioribus partibus, brevior in brevioribus, & in nulla part tanta, quanta per totum Aug. ibid.cum sit corpus substanstantia, quantitas eius est in magnitudine molis eius. Ergò distantibus partibus quae simul esse non possunt, quoniam sua quaeque spacia locorum tenent, minores minora, & maiores maiora, non potuit esse in singulis quibusque partibustota vel tanta, sed amplior est quátitas in amplioribus partibus, breuior in breuioribus, & in nulla parte tanta, quanta per totum Aug. ibid.
But how, will you say, is Christs Body and Blood conveyed unto us, or how is his flesh eaten and his blood drunk then in the Eucharist, if it be not really there present?
But how, will you say, is Christs Body and Blood conneighed vnto vs, or how is his flesh eaten and his blood drunke then in the Eucharist, if it be not really there present?
I might with Aug. well in a word answer this Question: How (saith he) shall I hold Christ when he is not here? How can I stretch mine hand to Heaven, there to lay hold on him? Send thy faith thither (saith he) and thou hast him. Thy forefathers held him in the flesh; hold thou him in thy heart. You have him always present in regard of his Majesty, but in regard of his Flesh, as himself told his Disciples, not always. But for fuller satisfaction I answer:
I might with Aug. well in a word answer this Question: How (saith he) shall I hold Christ when he is not here? How can I stretch mine hand to Heauen, there to lay hold on him? Send thy faith thither (saith he) and thou hast him. Thy forefathers held him in the flesh; hold thou him in thy heart. You haue him alwaies present in regard of his Maiestie, but in regard of his Flesh, as himselfe told his Disciples, not alwaies. But for fuller satisfaction I answer:
1. Sacraments are fseals annexed to Gods covenant. And as a deed being drawn of the Princes gift concerning office, land or livelihood, and his broad seal annexed to it, and that deed so drawn and sealed being delivered, that office, or that land, though lying an hundred miles of, is 2therein and thereby as truly and as effectually conveyed and assured unto the party unto whom the same deed is so made, and to whose use and behoof it is so delivered, as if it were really present: So these seals being annexed to Gods Covenant of grace concerning Christ, his Flesh and Blood, ⟨p. 22⟩and his Death and Passion, and our title too and interest in either, the things themselves, even Christs body and blood themselves (though sited still in Heaven) are as truly and as effectually conveyed with them and by them unto the faithful receiver, when they are to him delivered, as if they were here really and corporally present.
1. Sacraments are fseales annexed to Gods couenant. And as a deede being drawne of the Princes gift concerning office, land or liuelyhood, and his broad seale annexed to it, and that deede so drawne and sealed being deliuered, that office, or that land, though lying an hundred miles of, is 2therein and thereby as truly and as effectually conueighed and assured vnto the party vnto whom the same deede is so made, and to whose vse and behoofe it is so deliuered, as if it were really present: So these seales being annexed to Gods Couenant of grace concerning Christ, his Flesh and Blood, ⟨p. 22⟩and his Death and Passion, and our title too and intere•t in either, the things themselues, euen Christs body and blood themselues (though sited still in Heauen) are as truly and as effectually conueighed with them and by them vnto the faithfull receiuer, when they are to him deliuered, as if they were here really and corporally present.
2Quomdo tenebo absentē? quomodò in coelum manū mittar, ut ibi sedentem teneam? Fidem mitt & tenuisti. Parents tui tenuerunt carne, tu tene corde. Etiam absens praesens est. Secundum praesentiam maiestatis semper habemus Christum. Secundum praesentiam catnis rectè dictum est discipulis, Me semper non habebitis. Math. 26. 11. August. in Joan. tract. 50. Et idem Epist. 59. Quomodò tangeret, cum ad Patrem ascendiss•t, nisi forte fidei profectu & mentis ascensu?Quomdo tenebo absentē? quomodò in coelum manū mittar, vt ibi sedentem teneam? Fidem mitte & tenuisti. Parentes tui tenuerunt carne, tu tene corde. Etiam absens praesens est. Secundum praesentiam maiestatis semper habemus Christum. Secundum praesentiam catnis rectè dictum est discipulis, Me semper non habebitis. Math. 26. 11. August. in Ioan. tract. 50. Et idem Epist. 59. Quomodò tangeret, cum ad Patrem ascendiss•t, nisi forte fidei profectu & mentis ascensu?
2. We receive Christ in the Eucharist, as in the Word and Baptism: wherein also we do truly receive him, yea, and feed on his flesh and blood, as well as in the Eucharist, albeit he be not corporally exhibited in either. gWe are buried together with Christ (saith the Apostle) by Baptism into his Death. And, h As many of you as have been baptized into Christ, have put on Christ. iWe are dipped in our Lords passion: saith Tertullian. Sprinkle thy face with Christs blood, saith Hierome speaking of Baptism, that the destroyer may see it in thy forehead. kThou hast Christ (saith Augustine) at the present by faith, at the present by the sign of him, at the present by the Sacrament of Baptism, at the present by the meat and drink of the altar. Yea, lNo man ought to doubt (saith Augustine) but that every Faithful one is made partaker of the Body and Blood of Christ, when in Baptism he is made a member of 5Christ: and that he is not estranged from the communion of that Bread and Cup, though he depart out of this life ere he eat of that bread and drink of that Cup, because he hath that which that Sacrament signifieth.
2. We receiue Christ in the Eucharist, as in the Word and Baptisme: wherein also we doe truly receiue him, yea, and feede on his flesh and blood, as well as in the Encharist, albeit he be not corporally exhibited in either. gWe are buried together with Christ (saith the Apostle) by Baptisme into his Death. And, h As many of you as haue beene baptized into Christ, haue put on Christ. iWe are dipped in our Lords passion: saith Tertullian. Sprinkle thy face with Christs blood, saith Hierome speaking of Baptisme, that the destroyer may see it in thy forehead. kThou hast Christ (saith Augustine) at the present by faith, at the present by the signe of him, at the present by the Sacrament of Baptisme, at the present by the meate and drinke of the altar. Yea, lNo man ought to doubt (saith Augustine) but that euery Faithfull one is made partaker of the Body and Blood of Christ, when in Baptisme he is made a member of 5Christ: and that he is not estranged from the communion of that Bread and Cup, though he depart out of this life ere he eate of that bread and drinke of that Cup, because he hath that which that Sacrament signifieth.
gRom. 6. 4. Non ait sepulturam significamus, sed prorsus ait, consepulti sumus: Sacramentum ergô tantae rei non visae eiusdem rei vocabulo significavit. Aug. ep. 23. Col. 2. 12.Rom. 6. 4. Non ait sepulturam significamus, sed prorsus ait, cōsepulti sumus: Sacramentum ergô tantae rei non visae eiusdem rei vocabulo significauit. Aug. ep. 23. Col. 2. 12.
iTingimur in passione Domini. Tertul. de Bapt.
kHabes Christum in praesenti per fidē, in praesenti per signum, in praesenti per baptismatis sacramentum, in praesenti per altaris cibum 8: potum. Aug. in Joan. tract. 50.Habes Christum in praesenti per fidē, in praesenti per signum, in praesenti per baptismatis sacramentum, in praesenti per altaris cibum 8: potum. Aug. in Ioan. tract. 50.
lNulli est aliquatenus ambigendum, tunc unumquē que fidelium corporis & sanguinis Domini participem fieri, quando in baptiismate mē brum Christi efficitur. &c. quando ipse hoc quod illud sacramentum significat, inueni•. Aug. ad Infant. apud Bedam in 1 Cor. 10.Nulli est aliquatenus ambigendum, tunc vnumquē que fidelium corporis & sanguinis Domini participem fieri, quando in baptiismate mē brum Christi efficitur. &c. quando ipse hoc quod illud sacramentum significat, inueni•. Aug. ad Infant. apud Bedam in 1 Cor. 10.
5* Tolse hyssopum, intinge in sanguine: videat exterminator sanguinem in fronte tua, Hieron. in Psal. 85.
And for the Word, mChristian men (saith Origen) eat every day the flesh of the Lamb, because daily they receive the Flesh of Gods word. And; nThe true Lamb is othe Lamb of God that taketh away the sins of the world: for pChrist our Passover is offered for us. Let the Jews in a ⟨p. 23⟩carnal sense caete the flesh of a Lamb: but let us eat the flesh of the Word of God. For he saith, unless ye eat my flesh, ye shall have no life in you. This that I now speak is the Flesh of the Word of God. And again, qWe are said to drink Christs blood not in the Sacramental rites only, but when we receive his word, wherein life consisteth; as he saith, rThe words that I speak are Spirit and Life. And, Hierome also understandeth those words of our Saviour, sHe that eateth not my Flesh and drinketh not my blood; not of the Sacrament of the Eucharist only, but more specially, or as he speaketh, more truly, of Christs word and doctrine: and addeth therefore, that t When we hear the word of God, both the word of God, and the Flesh of Christ, and his Blood is poured in at our ears. If in the Sacrament of Baptism then, and in the Ministry of the word we truly receive Christ, and become partakers of Christ, yea we eat and drink Christ in either as well as in the Eucharist, what needeth any such real transmutation more in the one then in the other?
And for the Word, mChristian men (saith Origen) eate euery day the flesh of the Lambe, because daily they receiue the Flesh of Gods word. And; nThe true Lambe is othe Lambe of God that taketh away the sinnes of the world: for pChrist our Passeouer is offred for vs. Let the Iewes in a ⟨p. 23⟩carnall sense caete the flesh of a Lambe: but let vs eate the flesh of the Word of God. For he saith, vnlesse ye eate my flesh, ye shall haue no life in you. This that I now speake is the Flesh of the Word of God. And againe, qWe are said to drinke Christs blood not in the Sacramentall rites onely, but when we receiue his word, wherein life consisteth; as he saith, rThe words that I speake are Spirit and Life. And, Hierome also vnderstandeth those words of our Sauiour, sHe that eateth not my Flesh and drinketh not my blood; not of the Sacrament of the Eucharist onely, but more specially, or as he speaketh, more truly, of Christs word and doctrine: and addeth therefore, that t When we heare the word of God, both the word of God, and the Flesh of Christ, and his Bloud is powred in at our eares. If in the Sacrament of Baptisme then, and in the Ministery of the word we truly receiue Christ, and become partakers of Christ, yea we eate and drinke Christ in either as well as in the Eucharist, what needeth any such reall transmutation more in the one then in the other?
mChristiani omni die carnes agni comedunt, i. carnes verbi Dei quotidiè sumunt. Origen. in Gen. hom. 10.
nVide Agnum verum, &c. Judaei carnally sensu comedant carnes Agni: nos comedamus carnem verbi Dei. Ipse enim dixit, Nisi comederitis carnes meas, &c. Hoc quod modò loquimur, carnes sunt verbi Dei. Idem in Num. hom. 23.Vide Agnum verum, &c. Iudaei carnali sensu comedant carnes Agni: nos comedamus carnem verbi Dei. Ipse enim dixit, Nisi comederitis carnes meas, &c. Hoc quod modò loquimur, carnes sunt verbi Dei. Idem in Num. hom. 23.
qBibere dicimur sanguinē Christi non solum sacramentorum ritu, sed & cum sermones eius recipimus, in quibus vita consistit, sicut ipse dicit, verba quae loquor, spiritus & vita sunt. Orig. in Num. hom. 17.Bibere dicimur sanguinē Christi non solum sacramentorum ritu, sed & cum sermones eius recipimus, in quibus vita consistit, sicut ipse dicit, verba quae loquor, spiritus & vita sunt. Orig. in Num. hom. 17.
sQuando dicit, Qui non &c. licet & in mysterio possit intelligi: tamen verius corpus Christi & •anguis eius sermo scripturarum est, doctrina divina est. Hieron. in Psal. 147.Quando dicit, Qui non &c. licet & in mysterio possit intelligi: tamen verius corpus Christi & •anguis eius sermo scripturarum est, doctrina diuina est. Hieron. in Psal. 147.
6. We reason from the Quality of the Communicants in the Eucharist. If Christs body be really and corporally present in the Eucharist: then all that eat of the Eucharist, must of necessity eat Christ in it. But many eat of the Eucharist, that yet eat not Christ in it. For none but the faithful feed on Christ: none eat him, as we showed before, but those that live by him, yea and in him; that are living members of his mystical Body. Whereas many wicked ones eat of the Eucharist; many eat of it, that are out of Christ. uThe other Disciples (saith Augustine) did eat that Bread that is the Lord: Judas did eat the Lords Bread against the Lord. And disputing against those that hold that wicked men 2should be saved, if they lived in the Church, because they fed on Christ in the Eucharist, saith, that such wicked ones are not to be said to eat Christs body, because they are not members ⟨p. 24⟩3of his body. And that yChrist when he saith, He that eateth my flesh, and drinketh my blood, abideth in me and I i• him; doth thereby show what it is truly, and not sacramentally only to eat Christs body and to drink his blood, and that no man eateth his body and drinketh his blood, that abideth not […] Christ and Christ in him. And again he saith: 2He receiveth the Bread of Life, and drinketh the Cup of eternity, that abideth in Christ, and in whom Christ dwelleth. *But he that disagreeth from Christ, neither eateth his Flesh nor drinketh his Blood, though to his own judgement for his presumption he daily receive indifferently the Sacrament of so great a thing. And again: aThey that eat and drink Christ, eat and drink life. To eat him is to be made again, to drink him is to live. That which is taken visibly in a Sacrament, is eaten and drunk spiritually in the truth it self. For, bThis meat and drink maketh those that take it truly immortal and incorruptible. This is therefore to eat that flesh and drink that drink, for a man to abide in Christ, and to have Christ abiding in him. And consequently he that abideth not in Christ, nor Christ in him, without doubt doth not eat his flesh nor drink his blood spiritually, though carnally and visibly with his teeth he crush the Sacrament of Christs Body. To Augustine I add Origen, who having spoken what shall anon be related of Christs typical and symbolical Body, as he calleth the Sacrament:
6. We reason from the Qualitie of the Communicants in the Eucharist. If Christs body be really and corporally present in the Eucharist: then all that eate of the Eucharist, must of necessitie eate Christ in it. But many eate of the Eucharist, that yet eate not Christ in it. For none but the faithfull feede on Christ: none eate him, as we shewed before, but those that liue by him, yea and in him; that are liuing members of his mysticall Body. Whereas many wicked ones eate of the Eucharist; many eate of it, that are out of Christ. uThe other Disciples (saith Augustine) did eate that Bread that is the Lord: Iudas did eate the Lords Bread against the Lord. And disputing against those that hold that wicked men 2should be saued, if they liued in the Church, because they fed on Christ in the Eucharist, saith, that such wicked ones are not to be said to eate Christs body, because they are not members ⟨p. 24⟩3of his body. And that yChrist when he saith, He that eateth my flesh, and drinketh my blood, abideth in me and I i• him; doth thereby shew what it is truly, and not sacramentally onely to eate Christs body and to drinke his blood, and that no man eateth his body and drinketh his blood, that abideth not 〈…〉 Christ and Christ in him. And againe he saith: 2He receiueth the Bread of Life, and drinketh the Cup of eternitie, that abideth in Christ, and in whom Christ dwelleth. *But he that disagreeth from Christ, neither eateth his Flesh nor drinketh his Blood, though to his owne iudgement for his presumption he daily receiue indifferently the Sacrament of so great a thing. And againe: aThey that eate and drinke Christ, eate and drinke life. To eate him is to be made againe, to drinke him is to liue. That which is taken visibly in a Sacrament, is eaten and drunke spiritually in the truth it selfe. For, bThis meate and drinke maketh those that take it truly immortall and incorruptible. This is therefore to eate that flesh and drinke that drinke, for a manto abide in Christ, and to haue Christ abiding in him. And consequently he that abideth not in Christ, nor Christ in him, without doubt doth not eate his flesh nor drinke his blood spiritually, though carnally and visibly with his teeth he crush the Sacrament of Christs Body. To Augustine I adde Origen, who hauing spoken what shall anone be related of Christs typicall and symbolicall Body, as he calleth the Sacrament:
uIlli manducabant panem Dominum: ille panem domini contra Dominum. August. in Joan. tract. 59.Illi manducabant panem Dominum: ille panem domini contra Dominum. August. in Ioan. tract. 59.
2* Quando audimus sermonem Dei & sermo Dei, & caro Christi, & sanguis eius in auribus nostris funditur. Ibid.
3x Nec isti dicendi sunt manducare corpus Christi, quoniam nec in menbris computandi sunt Christi. Aug. de civit. Dei. l. 21. c. 25.x Nec isti dicendi sunt manducare corpus Christi, quoniam nec in menbris computandi sunt Christi. Aug. de ciuit. Dei. l. 21. c. 25.
yIpse dicens, Qui manducat, &c. loan. 6. Ostenditquid •it non sacramento tenus, sed reverâ corpus Christi manducare, &c. q. d. Qui non in me manet, & in quo ego non man•o, non se dicat aut existimet manducare corpus meum, aut bibere sanguinem meum. Ibid.Ipse dicens, Qui manducat, &c. loan. 6. Ostenditquid •it non sacramento tenus, sed reuerâ corpus Christi manducare, &c. q. d. Qui non in me manet, & in quo ego non man•o, non se dicat aut existimet manducare corpus meum, aut bibere sanguinem meum. Ibid.
2Escam vitae accipit, & aeternitatis poculum bibit, qui in Christo manet, & cuius Christus habitator est. Aug. in senten. 139.
*Qui discordat à Christo, nec carnem eius manducat, nec sanguinem bibit, etiam si tantae rei sacramentum ad judicium suae praesumptionis quotidiè indifferenter accipiat, Ibid.Qui discordat à Christo, nec carnem eius manducat, nec sanguinem bibit, etiam si tantae rei sacramentum ad iudicium suae praesumptionis quotidiè indifferenter accipiat, Ibid.
aQui manducant & bibunt Christum, vitam manducant & bibunt. Illum ••nducare est refici: illum bibere est vivere. Quod in sacramento visibiliter sumit••, in ipsa veritate spiritualiter manducatur & bibitur. Aug. apud. Grat. de consecr. dist. 2. c. Qui mand.
cMuch (saith he) might be said more of the Word it ⟨p. 25⟩self that became Flesh and true Food, which whosoever eateth shall surely live for ever, and which no evil man can eat of. For if it were possible that any man, that continueth evil still, should eat of the Word that became Flesh, since it is the living Bread, it had never been written, dWhosoever eateth of this Bread, shall live for ever. It is impossible then that any wicked man, or any that are damned should eat Christ: But many wicked men eat of the Eucharist, many are damned that eat of it. The Eucharist therefore is not really Christ.
cMuch (saith he) might be said more of the Word it ⟨p. 25⟩selfe that became Flesh and true Foode, which whosoeuer eateth shall surely liue for euer, and which no euill man can eate of. For if it were possible that any man, that continueth euill still, should eate of the Word that became Flesh, since it is the liuing Bread, it had neuer beene written, dWhosoeuer eateth of this Bread, shall liue for euer. It is impossible then that any wicked man, or any that are damned should eate Christ: But many wicked men eate of the Eucharist, many are damned that eate of it. The Eucharist therefore is not really Christ.
cEt haec quidem de typico symbolicoque corpore. Multa porrò & de ipso verbo dici possunt, quod factum est caro verusque cibus, quem qui comederit, omninò vivet in aeternum, quem nullus malus potest edere. Etinim si fieri posset, ut qui malus adhuc perseveret, edat verbum factum ca•em, cum sit verb• & panis vivus, nequ• que scriptum fuisset; Quisquis ederit panem hunc, vivet in aeternum. Origen in Math. 15.Et haec quidem de typico symbolicoque corpore. Multa porrò & de ipso verbo dici possunt, quod factum est caro verusque cibus, quem qui comederit, omninò viuet in aeternum, quem nullus malus potest edere. Etinim si fieri posset, vt qui malus adhuc perseueret, edat verbum factum ca•em, cum sit verb• & panis viuus, nequ• que scriptum fuisset; Quisquis ederit panem hunc, viuet in aeternum. Origen in Math. 15.
Lastly, we reason from those things that are done about, or may be fall those Creatures that in the Eucharist are consecrated, which cannot be done to or betide now Christs glorified Body.
1. The Eucharistical Bread was ebroken in pieces and divided into parts by our Saviour at his last Supper. And the like rite was observed fby the Apostles in the administration of the Eucharist: And is gin the Romish Church also not unusual. But as Christ (saith the Apostle) is not divided; so Christs Body is not divided into parts; as they themselves confess; nor broken into pieces. hHis Body indeed is said to be broken, not that it was really broken into pieces; but as by the Prophet it is said, that iIt pleased God to break him, and to put him to grief: (which was fulfilled in those pains and torments that for us he sustained) and as we use to say of men that with grief and care they are broken. Otherwise it was never broken; much less is it now broken, being wholly quit even of all those infirmities that it was so broken with before. Yea the Papists themselves not daring to avow that of Christs very body; are enforced to affirm, that every Communicant receiveth kthe whole and entire body of Christ. Yet they receive but a part, (saith their own Canon, as you shall hear anon) of the Element in the Sacrament. That therefore, that is so divided there, is not Christs natural Body. And here the Popish Glosser is strangely troubled to salve and reconcile the words of their Canons, and to make their own doctrine agree with the sayings of some of the Ancients there cited. There is inserted ⟨p. 26⟩into the Canon, this saying of Augustine; lWe do […] make parts of Christ, when we eat him. Indeed in the Sacrament we do so, and the faithful know how we eat Christs flesh there. Each one taketh his part: and the Eucharist it self is therefore called their Parts. Christ is eaten by parts in a Sacrament, and yet remaineth whole in Heaven; and yet remaineth whole in thy heart. On which place saith the Glosser; mThis is contrary to that which Pope Nicolas saith, in Berengarius his Confession. And so it is indeed, for therein (as before you heard) it is said, that not the Sacrament only, but Christs very Body it self is broken by the Priest. But that cannot be, saith the Gloss; for na glorified Body cannot suffer any such maim or harm. And therefore saith the same Gloss, oThe Body and Blood of Christ is called by the name of Parts, or the Species that are divided are called the Body and Blood of Christ, in a significant mystery:
1. The Eucharisticall Bread was ebroken in pieces and diuided into parts by our Sauiour at his last Supper. And the like rite was obserued fby the Apostles in the administratiof the Eucharist: And is gin the Romish Church also not vnusuall. But as Christ (saith the Apostle) is not diuided; so Christs Body is not diuided into parts; as they themselues confesse; nor broken into pieces. hHis Body indeede is said to be broken, not that it was really broken into pieces; but as by the Prophet it is said, that iIt pleased God to breake him, and to put him to griefe: (which was fulfilled in those paines and torments that for vs he sustained) and as we vse to say of men that with griefe and care they are broken. Otherwise it was neuer broken; much lesse is it now broken, being wholly quit euen of all those infirmities that it was so broken with before. Yea the Papists themselues not daring to auow that of Christs verie bodie; are enforced to affirme, that euery Communicant receiueth kthe whole and entire body of Christ. Yet they receiue but a part, (saith their owne Canon, as you shall heare anone) of the Element in the Sacrament. That therefore, that is so diuided there, is not Christs naturall Body. And here the Popish Glosser is strangely troubled to salue and reconcile the words of their Canons, and to make their owne doctrine agree with the sayings of some of the Ancients there cited. There is inserted ⟨p. 26⟩into the Canon, this saying of Augustine; lWe doe 〈…〉 make parts of Christ, when we eate him. Indeede in the Sacrament we doe so, and the faithfull know how we eate Christs flesh there. Each one taketh his part: and the Eucharist it selfe is therefore called their Parts. Christ is eaten by parts in a Sacrament, and yet remaineth whole in Heauen; and yet remaineth whole in thy heart. On which place saith the Glosser; mThis is contrary to that which Pope Nicolas saith, in Berengarius his Confession. And so it is indeede, for therein (as before you heard) it is said, that not the Sacrament onely, but Christs very Body it selfe is broken by the Priest. But that cannot be, saith the Glosse; for
gBellar. de Miss. l. 2. c. 10. Nicol. Pp. de consecr. d. 2. c. Ego Bereng. Biel in Can. Miss. lect 80. Durand ration. divin. l. 4. part. 2. in 6. part. Can. & Durant. ex Bestarione de rit. Eccles. l. 2. c. 38.Bellar. de Miss. l. 2. c. 10. Nicol. Pp. de consecr. d. 2. c. Ego Bereng. Biel in Can. Miss. lect 80. Durand ration. diuin. l. 4. part. 2. in 6. part. Can. & Durant. ex Bestarione de rit. Eccles. l. 2. c. 38.
kTotu Christi corpus singu•• accipiunt. Gabr. Bie• in Can. Miss. lect. 80.
lNec quando manducamus, partes de illo facimus. Et quidem in sacramento sic fit; & norunt fideles quemadmodum manducent carnē Christi. Unusquisque accipit partē suam. Unde & ipsa gratia partes vocantur. Per parts manducatur in sacramento, & man•t integer totus in coelo, manet integer totus in cord tuo. Aug. de verb. Evang. apud Grat. de conscr. d. 2. c. Qui mand. & apud Bedam in 1 Cor, 10. Quae Durandus etiam ex Gregorio citat rational. divin. l. 4. p 2. in 6. p. Can.Nec quando manducamus, partes de illo facimus. Et quidem in sacramento sic fit; & norunt fideles quemadmodum manducent carnē Christi. Vnusquisque accipit partē suam. Vnde & ipsa gratia partes vocantur. Per partes manducatur in sacramento, & man•t integer totus in coelo, manet integer totus in corde tuo. Aug. de verb. Euang. apud Grat. de conscr. d. 2. c. Qui mand. & apud Bedam in
that is, as we say, because in a mystery they signify Christs Body and Blood. That then which is taken in the Sacrament is divided into parts, and eaten by piece-meal: But Christs natural Body is not so divided, or taken corporally. That therefore that is taken in the Eucharist is not Christs natural Body. To conclude; Christ when he brake, either he brake Bread or his Body: but he brake not his Body; for his Body remained entire still: he brake Bread therefore; and so the Evangelist saith, pHe took Bread and brake it: and yet qhe had blessed it, and so consecrated it first, as rPope Innocent and other Popish writers confess: It remained Bread still therefore even after Consecration: when as Cyril speaketh, *He gave his Disciples fragments of Bread: for of his Body it could not be. Yea, that which they break at this day, either it is Christs very body, or but bread: not Christs body. ⟨p. 27⟩For, sChrists body if it were broken and divided, would be spoiled, saith Biel the Schoolman; but that it is impossible, because it is impassible: Therefore Bread only. For what they speak (out of Pope Innocent therein crossing Pope Nicholas, as “Durand also well observeth of dividing nothing but *the colour, and shape, and savour, and weight, and the like accidents, is frivolous, and contrary to the words of the Institution that admit no such sense.
that is, as we say, because in a mysterie they signifie Christs Body and Blood. That then which is taken in the Sacrament is diuided into parts, and eaten by peece-meale: But Christs naturall Body is not so diuided, or taken corporally. That therefore that is taken in the Eucharist is not Christs naturall Body. To conclude; Christ when he brake, either he brake Bread or his Body: but he brake not his Body; for his Body remained entire still: he brake Bread therefore; and so the Euangelist saith, pHe tooke Bread and brake it: and yet qhe had blessed it, and so consecrated it first, as rPope Innocent and other Popish writers confesse: It remained Bread still therefore euen after Consecration: when as Cyril speaketh, *He gaue his Disciples fragments of Bread: for of his Body it could not be. Yea, that which they breake at this day, either it is Christs very body, or but bread: not Christs body. ⟨p. 27⟩For, sChrists body if it were broken and diuided, would bee spoiled, saith Biel the Schooleman; but that it is impossible, because it is impassible: Therefore Bread onely. For what they speake (out of Pope Innocent therein crossing Pope Nicholas, as “Durand also well obserueth of diuiding nothing but *the colour, and shape, and sauour, and weight, and the like accidents, is friuolous, and contrary to the words of the Institution that admit no such sense.
qChristus prius consecravit, quàm fregit, & benedicendo consecravit. Durant. de rit. Eccles. l. 2. c. 38. num. 15.Christus prius consecrauit, quàm fregit, & benedicendo consecrauit. Durant. de rit. Eccles. l. 2. c. 38. num. 15.
rInnocent. Pp. apud Gabr. Biel lect. 39.
*Fragmenta panis discipulis dedit. Cyril. in Johan. lib. 4. cap. 14.Fragmenta panis discipulis dedit. Cyril. in Iohan. lib. 4. cap. 14.
sCorpus Christi si frā geretur & divideretur, corrumperetur, quod est impossibile, cū sit impassibile. Gabr. Biel. lect 80.Corpus Christi si frā geretur & diuideretur, corrumperetur, quod est impossibile, cū sit impassibile. Gabr. Biel. lect 80.
I might add hereunto that which Pope Nicholas acknowledgeth, that if the body of Christ be corporally in the Eucharist, it is not only broken by the Priests hands, but ttorn to pieces also with mens teeth: And though the Evangelist tell us that uNo bo•e of him was broken, vGod indeed so kept them, that not one of them was broken, even when xthey pierced ywith nails his hands and his feet: yet if it be as they say, his very bones must needs be broken between their teeth that here chew him: and he sustaineth more hard measure in that kind by the teeth of his own Disciples, then he did then at the hands of those that were his executioners. Hard teeth they have doubtless that can so easily break bones: and hard hearts that can find in their heart to use their Saviour so hardly. zWho is so sottish (saith the Heathen man) as to think that that he eateth to be God. *What man in his wits (saith Theodoret) will account that to be God which either he abhorreth, or that he offereth to the true God, and himself eateth? And who is so impious, say I, as to eat thus that which he thinketh to be God?
I might adde hereunto that which Pope Nicholas acknowledgeth, that if the body of Christ be corporally in the Eucharist, it is not onely broken by the Priests hands, but ttorne to pieces also with mens teeth: And though the Euangelist tell vs that uNo bo•e of him was broken, vGod indeede so kept them, that not one of them was broken, euen when xthey pierced ywith nailes his hands and his feete: yet if it be as they say, his very bones must needs be broken betweene their teeth that here chew him: and he sustaineth more hard measure in that kinde by the teeth of his owne Disciples, then he did then at the hands of those that were his executioners. Hard teeth they haue doubtlesse that can so easily breake bones: and hard hearts that can finde in their heart to vse their Sauiour so hardly. zWho is so sottish (saith the Heathen man) as to thinke that that he eateth to be God. *What man in his wits (saith Theodoret) wil account that to be God which either he abhorreth, or that he offereth to the true God, and himselfe eateth? And who is so impious, say I, as to eate thus that which he thinketh to be God?
zQuis tam stultus est, ut id quo vescitur, credat esse Deum? Cic. de nat. Deor.Quis tam stultus est, vt id quo vescitur, credat esse Deum? Cic. de nat. Deor.
*Theodor in Levit. qaest. 11. [Greek or Hebrew]:Theodor in Leuit. qaest. 11. 〈non-Latin alphabet〉:
2. That which is consecrated in the Eucharist is subject to corruption, putrefaction and foul abuse: Christs natural body now glorified is not so. That therefore is not Christs natural body, that is consecrated in the Eucharist. That which is consecrated in the Eucharist, I say, is subject to corruption. For, aIf we regard those visible things (saith Augustine) wherewith we administer the Sacraments, who knoweth not that they are corruptible? But if we respect that that is intended in ⟨p. 28⟩them, who seeth not that it cannot be corrupted? The Elements in the Eucharist, if they be kept any long time, are prone to putrefy. In regard whereof their counterfeit S. Clement binstructing (for so he speaketh) the Apostle S. James how to deal with the Sacrament (How shameless are they that dare obtrude such things on the Church of God? how blockish and sottish that believe them?) doth very gravely and sagely admonish him to have special care of ckeeping the relics of the Host, or the fragments of Christs body, (for so he calleth them) from growing mouldy in the Pyx, and *that no mouse dung be found among the fragments of Christs portion; lest great wrong be done to some portion or piece of Christs body. (And yet they told us before that Christs body is not parted.) And Cardinal Bellarmine telleth us of the Sacramental wine, that it cannot be kept long but it will grow sour. Or if they be taken, they are consumed, and “perish (as the Apostle speaketh) in the use of them. eThe Bread (saith Augustine) that is made for this use, is in the Sacrament consumed. But Christs natural Body is in no wise consumed. fNo multitude (saith one) consumeth this bread; no continuance maketh it stale. gThat heavenly food refresheth, and yet never faileth: it is never spent at all, though it be never so oft taken. *It never perisheth (saith our Saviour) but lasteth to life eternal. Yea in many places the manner was anciently, if any bread were left after the celebration of the Sacrament, either to hdistribute it among the Catechumeni, who might not as yet receive the Eucharist; or to iburn it with fire, in 12imitation of kthe Paschal Lambs remainders; which yet it is to be thought they would not have done with it, if they had held it to be Christs body. Yea to this day the Romanists are enjoined in their Church Canons, lif the host grow ⟨p. 29⟩mouldy or mbreed mites;
2. That which is consecrated in the Eucharist is subiect to corruption, putrefaction and foule abuse: Christs naturall body now glorified is not so. That therefore is not Christs naturall body, that is consecrated in the Eucharist. That which is consecrated in the Eucharist, I say, is subiect to corruption. For, aIf we regard those visible things (saith Augustine) wherewith we administer the Sacraments, who knoweth not that they are corruptible? But if wee respect that that is intended in ⟨p. 28⟩them, who seeth not that it cannot be corrupted? The Elements in the Eucharist, if they be kept any long time, are prone to putrisie. In regard whereof their counterfeit S. Clement binstructing (for so he speaketh) the Apostle S. Iames how to deale with the Sacrament (How shamelesse are they that dare obtrude such things on the Church of God? how blockish and sottish that beleeue them?) doth very grauely and sagely admonish him to haue speciall care of ckeeping the reliques of the Hoast, or the fragments of Christs bodie, (for so he calleth them) from growing mouldy in the Pyx, and *that no mouse dung be found among the fragments of Christs portion; lest great wrong be done to some portion or piece of Christs body. (And yet they told vs before that Christs body is not parted.) And Cardinal Bellarmine telleth vs of the Sacramentall wine, that it cannot be kept long but it will grow sowre. Or if they be taken, they are consumed, and “perish (as the Apostle speaketh) in the vse of them. eThe Bread (saith Augustine) that is made for this vse, is in the Sacrament consumed. But Christs naturall Body is in no wise consumed. fNo multitude (saith one) consumeth this bread; no continuance maketh it stale. gThat heauenly foode refresheth, and yet neuer faileth: it is neuer spent at all, though it be neuer so oft taken. *
aSi ad res ipsas, quibus sacramenta tractantur, animum conferamus, quis nesciat eas esse corruptibiles? Si ad id, quod per illas •es agitur, quis non videat, non posse corump•? Aug. de Bapt. l. 3. c. 10.
bQualiter tenere debemus in sacramentis, te ex ordine nos decet instruere. Clem. Pp. epist. ad Jacob. fratrē Dom.Qualiter tenere debemus in sacramentis, te ex ordine nos decet instruere. Clem. Pp. epist. ad Iacob. fratrē Dom.
cReliquias fragmentorū corporis Domini custodire debent, ne qua putredo in sacrario inueniatur, ne portioni c•• poris Domini gravis inferatur iniutia. Clem. Ibid.Reliquias fragmentorū corporis Domini custodire debent, ne qua putredo in sacrario inueniatur, ne portioni c•• poris Domini grauis inferatur iniutia. Clem. Ibid.
*Ne murium stercora inter fragmē ta portionis Dominicae appareant. Clem. Ibid.Ne murium stercora inter fragmē ta portionis Dominicae appareant. Clem. Ibid.
“Col. 6. 22.
ePanis ad hoc factus in aceipiendo sacramento consumitur. Aug. de Trinit. l. 3. c. 10.
fNulla panem hunc multitudo consumit, nulla antiquitate veterascit. Autor. de cardin. Christi oper. c. de coen. Dom.
gReficit nec deficit: sumitur, nec consumitur tamen. Ex Aug. Beda. in 1 Cor. 10. & Aug. in Joan. tract. 13. & de vers. 27.Reficit nec deficit: sumitur, nec consumitur tamen. Ex Aug. Beda. in 1 Cor. 10. & Aug. in Ioan. tract. 13. & de vers. 27.
is aboue; but our Lord the Truth is here too. For our Lords body wherein he rose againe must needs be in one place, but his Truth (that is, his diuine power) is diffused into all places. And therefore,
Doubt not (saith he) but that the Man Christ is now there, from whence he is to come. He is gone vp into heauen: and thence he shall come, as he was seene to goe thither, (the Angel saith it;)
12* Docemus eundē Christum circumscriptum corpore, incircumscriptum spiritu; qui loco continetur, & loco non continetur. Greg. Naz. ad Clodon. & apud Thedoret dialog. 1.* Docemus eundē Christum circumscriptum corpore, incircumscriptum spiritu; qui loco continetur, & loco non continetur. Greg. Naz. ad Clodon. & apud Thedoret dialog. 1.
uNoli dubitare ibi esse hominem Christum, unde venturus est. Ascendit in coelum; nec aliunde quam inde venturus est angelica voce testante, quemadmodum ire visus est in coelum. i. in eadem carnis forma atque substantia, cui immortalitatem dedit, naturā non abstulit. Secundum hanc formam non est putandus ubique diffusus. Cavendum est enim, ne ita divinitatem astruamus hominis, ut veritatem corporis auferamus. Aug. Epist. 57.Noli dubitare ibi esse hominem Christum, vnde venturus est. Ascendit in coelum; nec aliunde quam inde venturus est angelica voce testante, quemadmodum ire visus est in coelum. i. in eadem carnis forma atque substantia, cui immortalitatem dedit, naturā non abstulit. Secundum hanc formam non est putandus vbique diffusus. Cauendum est enim, ne ita diuinitatem astruamus hominis, vt veritatem corporis auferamus. Aug. Epist. 57.
Iste cibus & potus eos à quibus sumitur immortales veraciter & in corruptibiles facit. Hoc est ergo manducare illam carnem & illum potum biber•, in Christo manere & illum m•nentem in se habere. Ac per hoc, qui non manet in Christo, & in qui non mane• Christus, proculdubio non manducat spiritualiter ca• eius, nec bibit eius sanguinem, licet carnaliter & visibiliter premat dentibus sacramentum corpotis Christi Aug. in Joan. tract. 26.Iste cibus & potus eos à quibus sumitur immortales veraciter & in corruptibiles facit. Hoc est ergo manducare illam carnem & illum potum biber•, in Christo manere & illum m•nentem in se habere. Ac per hoc, qui non manet in Christo, & in qui non mane• Christus, proculdubio non manducat spiritualiter ca• eius, nec bibit eius sanguinem, licet carnaliter & visibiliter premat dentibus sacramentum corpotis Christi Aug. in Ioan. tract. 26.
The Body and Blood of Christ is called by the name of Parts, or the Species that are diuided are called the Body and Blood of Christ, in a significant mysterie:
. Quae Durandus etiam ex Gregorio citat rational. diuin. l. 4. p 2. in 6. p. Can.
mSupra, eadē dist. Ego Bereng. contr. Gloss. ad c. Qui mand.Supra, eadē dist. Ego Bereng. contr. Gloss. ad c. Qui mand.
nGlorificatum corpus laesionem aliquam pati non potest Ibid.
oNominibus pa•tium appellatur corpus & sanguis Christi, vel ipsae species quae per partes dividuntur vocantur corpus & sanguis Christi, scil. significanti mysterio. Gloss. Ibid.Nominibus pa•tium appellatur corpus & sanguis Christi, vel ipsae species quae per partes diuiduntur vocantur corpus & sanguis Christi, scil. significanti mysterio. Gloss. Ibid.
It neuer perisheth (saith our Sauiour) but lasteth to life eternall. Yea in many places the manner was anciently, if any bread were left after the celebration of the Sacrament, either to
the Paschal Lambs remainders; which yet it is to be thought they would not haue done with it, if they had held it to be Christs body. Yea to this day the Romanists are enioyned in their Church Canons,
hAug. de peccat. merit. & remiss. l. 2. c. 26. Evagr. histor. l. 4. c. 34. Niceph. hister. l. 17. c. 25. & Concil. Matiscon. 2• can. 6.Aug. de peccat. merit. & remiss. l. 2. c. 26. Euagr. histor. l. 4. c. 34. Niceph. hister. l. 17. c. 25. & Concil. Matiscon. 2• can. 6.
iHesych. in Levit. l. 2. c. 8. & Bern. epist 88.Hesych. in Leuit. l. 2. c. 8. & Bern. epist 88.
12d Vinum conseruari non potest, quin acescat. Bellar. de Pont. Rom. l. 4. c. 14.
lOmne sacrificiū sordida vetustate perditum, igne comburendum est. Burchard. decret. l. 5▪ c. 50. ex Conc. Aur. c. 5.Omne sacrificiū sordida vetustate perditum, igne comburendum est. Burchard. decret. l. 5▪ c. 50. ex Conc. Aur. c. 5.
mVel integrum, & in eo vermis, vel à vermibus consumptum. Durand. rat. divin l. 4. de […] part. Can.Vel integrum, & in eo vermis, vel à vermibus consumptum. Durand. rat. diuin l. 4. de 〈…〉 part. Can.
