Certain arguments of the Consubstantiaries, whereby they go about to overthrow our doctrine of the Lords Supper: together with the refutations of them.Certaine arguments of the Consubstantiaries, whereby they goe about to ouerthrow our doctrine of the Lords Supper: together with the refutations of them.

Certain arguments of the Consubstantiaries, whereby they go about to overthrow our doctrine of the Lords Supper: together with the refutations of them.

Certaine arguments of the Consubstantiaries, whereby they goe about to ouerthrow our doctrine of the Lords Supper: together with the refutations of them.

1 THE words of the institution are open and plain, This my body, this is my blood. Answer. They allege these words against them-selves. For they say, That the body of Christ is received really in, under, with the ⟨p. 778⟩bread: when christ saith, that the very bread is his body. Wherefore they do a double injury unto the church: first, while they thrust upon the church their own words for Christs. Secondly, while they imagine that the church perceiveth not these speeches to be diverse, In the bread is my body, and, The bread is my body. They accuse Christ also for a liar: for they deny that the bread is his body, but that his body is in the bread. Let them look therefore unto it, how they will answer Christ at the last judgement for this blasphemy and reproach. The Papists also do more retain the very words of Christ. But these retain not the word, but follow the sense and meaning. We must see therefore which part followeth it. Ours shall be proved in the end. Reply. Christ addeth an exposition of his mind, Which is given for you, and, Which is shed for you. Answer. First, this is a begging of that which is in question. For they take as granted, that the bread is properly called the body, which yet lieth upon them to prove. For it is a sacramental manner of speaking. Secondly, we return their own reason upon them by inverting it thus. The body of Christ properly so called was given for us. But the bread was not given for us: Therefore the bread is not the body properly so called. Likewise, as the bread is the body broken, so the breaking of the bread is the breaking of the body. But the breaking of the body is the crucifying thereof. Therefore the bread broken is but sacramentally and by representation, the body broken.