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.

A Briefe Discourse conteining di∣uers Arguments against the Popish Doctrine of Transubstantiation. (Book 1)

THE Question is, whither Christ be cor∣porally present in the Sacrament of the Eucharist by vertue of a Transubstan∣tiation or a reall conuersion of the Bread and Wine into the naturall Body and Blood of Christ. This those of the Church of Rome affirme, we deny; & refuse to yeeld to for these Reasons.

1. That which no Scripture enforceth vpon vs, that in matter of Faith wee are not bound to beleeue. For the Scripture is the Rule of our Faith. a 1.1 In it (saith August.) are found all those things, Which concerne faith and good life. And, b 1.2 That which hath not authoritie from it, (saith Ierome) may as easily be reiected, as it is auerred. And, c 1.3 Of that (saith Tertullian) there is no certaintie, that the Scripture hath not.

But that Christ is present corporally in the Sacrament of the Eucharist by vertue of any such Transubstantiation or reall conversion of the Creatures into the naturall Body and Blood of Christ, no Scripture enforceth vs to beleeue. Nor are we therefore bound to beleeue it.

That no Scripture enforceth vs to beleeue it, shall ap∣peare by examination of those places that are alleadged commonly to prooue it. The places vsually produced are principally two.

The former place is out of the Institution it selfe; those words of our Sauiour, This is my Body. Matth. 26. 26. Marke 14. vers. 22. Luke 22. vers. 19. 1. Corinth. 11. vers. 24.

That these words enforce vs not to beleeue any such thing, is thus prooued. If these words may well be taken figuratiuely, as well as some other speeches of the like kinde in Scripture, and other the like phrases vsuall in ordinary speech, then these words enforce vs not to beleeue any such thing. But these words, This is my Body, may well be ta∣ken figuratiuely as well as other speeches of the like kinde in Scripture, to wit, d 1.4 The seauen kine, and the seauen eares are seauen yeeres: e 1.5 The ten hornes are ten Kings: f 1.6 The Rocke was Christ: and as other phrases vsuall in ordinary speech, as ff 1.7 when pointing to the pictures of Alexander, Caesar, William the Conquerour, Virgil, Liuie and the like, we say, This is Alexander that conquered Asia; This is Caesar that conquered France; This is King William that conquered England; This is Virgil that wrote of Aeneas; This is Liuie that wrote the Romane storie; and the like.

These words therefore enforce vs not to beleeue that Christ is corporally present in the Sacrament, by vertue of any such Transubstantiation.

The truth hereof is acknowledged euen by our Aduersa∣ries themselues. Cardinal Bellarmine granteth that g 1.8 these words, This is my Body, may imply either such a reall change of the Bread as the Catholikes hold, or such a figuratiue change as the Caluinists hold, but will not beare that sense that the Lu∣therans giue them. And, Cardinal Caietan acknowledgeth and freely confesseth, that h 1.9 there appeareth not any thing out of the Gospel that may enforce vs to vnderstand those words

properly. This is my body. And he addeth that i 1.10 nothing in the text hindreth but that those words, This is my body, may as well be taken in a metaphoricall sense, as those words of the A∣postle, The Rocke was Christ: and that the words of either proposition may well be true, though the thing there spoken be not vnderstood in a proper sense, but in a metaphorical sense onely. And I finde alleadged out of Bishop Fisher in a worke of his against Luther (for the booke I haue not) these words; * 1.11 There is not one word in S. Mathewes Gospel, from which the true presence of Christs flesh & blood in our Masse may be prooued. * 1.12 Out of Scripture it cannot be prooued. Thus by the Confession of our Aduersaries themselues, our Sauiours words may well beare that meaning that we giue them, and there is nothing in the Text that may enforce vs to ex∣pound or vnderstand them otherwise.

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 k 1.13 The Rocke was Christ: And yet no man beleeueth therefore that the rocke was tur∣ned into Christ; though he beleeue the Apostles words in that place. Yea our Sauiour himselfe saith; l 1.14 This Cup is the new Testament: and, m 1.15 This 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

the Apostle saith n 1.16 not, The Rocke signified Christ, but ex∣pressely, The Rocke was Christ: or that the communicants themselues are turned into bread, because the Apostle saith, o 1.17 We 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 representati∣on and resemblance: and the Cup, that is, the wine in the Cup, (for so our Sauiour saith it was, q 1.18 the fruite of the vine) was the New Testament, as r 1.19 Circumcision the Couenant, as s 1.20 a signe and t 1.21 a seale of it. And in like manner is the bread said to be the Body of Christ, as u 1.22 the Paschal Lambe is cal∣led * 1.23 the Passeouer, not really or essentially, but typically and sacramentally, as a type and signe of the same. Yea so the Ancient Fathers expound the words. x 1.24 The Bread (saith Tertullian) that Christ tooke and distributed to his Disciples he made his Body, saying, This is my Body, that is, a figure of my Body. And, y 1.25 The Lord (saith Augustine) doubted not to say, This is my Body, when he deliuered the signe of his Body. And he giueth else-where a reason of such manner of speech; to wit, because z 1.26 Signes are wont to be called by the names of the things by them signified: and a 1.27 Sacraments by the names of those things whereof they are Sacraments, in regard of the similitude that they haue of them. And so, saith he, a 1.28 the Sacrament of the

body of Christ is in some sort the Body of Christ; and the Sa∣crament of the blood of Christ is the blood of Christ.

Yea you shall finde that which wee herein maintaine, e∣uidently confessed and confirmed by the Glosse vpon Au∣gustine in the Popes owne Canons. Augustines words inserted into the Corps of the Canon Law are these; b 1.29 As the hea∣uenly Bread, which is the Flesh of Christ, is in it owne manner called the bodie of Christ, when as in deede and truth it is a sacrament of that body of Christ, which being visi∣ble, palpable, and mortall was placed on the Crosse: and that immolation of Christs flesh which is done with the Priests hands is called Christs passion, death, and crucifying, not in the truth of the thing, but in a mystery signifying it: so the Sacrament of faith, whereby we vnderstand Baptisme, is faith. And the Po∣pish Glosse vpon that place thus speaketh; c 1.30 The heauenly bread, that is, the heauenly Sacrament, which truly representeth the slesh of Christ, is called the Body of Christ, but improperly: and therefore is it said, In it owne manner, but not in the truth of the thing, but in a significant mystery. So that the mea∣ning is, It is called the body of Christ, that is, it signifieth the body of Christ. Thus word for word the Glosse.

Thus you see what our very Aduersaries themselues graunt vs concerning the exposition of these words, This is my body: and that which may be gathered from them. The wordes of Christ prooue not necessarily (saith the Romish Cardinall) that the bread is turned into Christs body. And, when the bread is called Christs body, the meaning is, (saith the Popish Canonist) that it signifieth Christs body. And what is this, but the very same that we say?

To conclude, as * 1.31 Augustine well obserueth, Christ saith, “ 1.32 Iohn is Elias; and Iohn himselfe saith, '' 1.33 I am not Elias: and yet neither of them crosse the other, because Iohn spake properly, and Christ figuratiuely: So Christ saith, This bread

is my body, in one sense; and we in another sense that it is not his body: and yet wee crosse not Christ; because wee speake properly, hee figuratiuely, as the Glosse it selfe confes∣seth. And on the other side they were * 1.34 false witnesses though they alledged Christs owne words mis-expounded of the materiall Temple, which s 1.35 hee meant of the mysticall Temple, his humanity. And so may others be, though they alleadge Christs owne wordes of the bread being his body, vr∣ging that as spoken properly, that by him was figuratiuely spoken.

If it be obiected that by this our deniall of Transubstan∣tiation, and of Christs corporall presence, we make the Sacra∣ment to be nothing but bare bread.

I answer, that notwithstanding such Transubstantiation and corporall presence bee denied, yet it maketh the Sacra∣ment no more to be but bare bread; then it maketh the wa∣ter in c 1.36 Baptisme to be but bare water, because all deny any such conuersion or corporall presence in it. A piece of waxe an∣nexed as a seale to the Princes Patent of pardon or other like deed, is of farre other vse, and farre greater effic••cy and excellency then other ordinary waxe is, though it be the very same in nature and substance with it, and with that which it was it selfe before it was taken vnto that vse. And so is the bread in the Lords Supper, being a seale of Gods co∣uenant, and of Christs last will and Testament, of faire other vse, and of farre greater efficacie and excellencie then any other ordinary bread is, though it be the same still in nature and substance with it, and the same with that for substanse that it was before it was so consecrated. That which Pope Gelasius and Theodoret, both expresly anouch. d 1.37 Surely the Sacraments (saith Gelasius) which wee take, of Christs body and blood, are a diuine thing, and thereby therefore are we made partakers of the diuine Nature: and yet ceaseth there not to be

there the nature or substance of bread and wine, but they abide still in the propriety of their owne Nature: And certainely an image and similitude of Christs body and blood is celebrated in those mysteries. And, e 1.38 The mysticall signes (saith Theodonet) after the sanctification doe not forgoe their owne nature, but re∣taine still their former substance, and figure, and forme. And againe, the same Theodoret, f 1.39 He that called that which is by nature his body, g 1.40 wheat, and h 1.41 bread, and againe named himselfe i 1.42 a vine; he hath honoured the symbols and signes which we see, with the titles of his bodie and blood, not changing the nature of them, but adding grace to it.

Thus they, and thus we: and yet neither doe they nor wee therefore make the Sacraments of Christs body and blood nothing but bare bread and wine.

The latter place vsually alledged to this purpose, is that large Discourse our Sauiour hath concerning the eating of his flesh, and drinking of his blood. Ioh. 6. 51-58.

True it is indeed, that if the bread and wine in the Eu∣charist be transubstantiated into the naturall body and blood of Christ, and there bee such a corporall presence, as Papists i∣magine; it must needs follow that Christs very flesh is ea∣ten, and his very blood it selfe is corporally drunke in the Sa∣crament: And to this purpose also Pope Nicholas in that solemne forme of recantation that hee enioyned Berengari∣us inserted into the body of the Canon, auoweth that k 1.43 the very body of Christ in the Eucharist is broken with the Priests hands, and torne in pieces with mens teeth, not sacramentally only, but sensually: and that all that hold the contrary deserue to be eternally damned. A sensuall indeed and a senslesse asser∣tion, yea an horrible and an hideous speech; full fraught (I may well say, though it proceeded from a Pope, who, they say, cannot erre) with extreame impiety and blasphemy, and such as Christian e••res cannot but abhor to hear. In so much that their owne Glosser vpon the place well warneth vs to

take heed how we trust him, l 1.44 Lest 〈…〉〈…〉 fall into a worse he∣resie then Berengarius euer held. But thus one monstrous o∣pinion breedeth and begetteth another. And this indeed must needs follow vpon the former. The corporall presence of Christ in the thing eaten, must needs inferre and enforce a corporall eating of him: and to prooue the same they presse commonly our Sauiours words in that place of eating his flesh and drinking his blood. Which as, with some of the Ancients indeed, they vnderstand of the Eucharist, so they expound (though without their consent therein) of a cor∣porall and carnall eating of Christs flesh.

But neither are those words of our Sauiour to be vnder∣stood of any such corporall eating and drinking: nor doth Christ at all in that whole Discourse speake of the Sacra∣ment of the Eucharist; which was not then as yet insti∣tuted, but of feeding on him spiritually by faith, which is done not in the Sacrament onely, but out of it also.

And first, that the place is not to bee vnderstood of any such corporall eating and drinking, it is aparent.

For it is a good and a sure Rule that Augustine giueth: m 1.45 If in any precept some hainous or flagitious thing seeme to be enioyned, you may thereby know it to be a figuratiue speech. I need not apply this generall Rule to the point in hand; Augustine doth it for mee. Hee instanceth in that very particular that wee now treate of. n 1.46 Vnlesse you eate (saith he) the flesh of the Sonne of Man and drinke his blood, you haue no life in you. It seemeth to enioyne an hainous and flagitious thing. It is a figuratiue speech therefore, comman∣ding vs to communicate with Christs passion, and sweetly and profitably to lay vp in our memory, that his flesh was crucified and wounded for vs. So that this place by Augustines Rule, and his owne application of it is to be vnderstood figuratiue∣ly, and doth not therefore inferre any corporall feeding.

2. That this whole Discourse of our Sauiour is not to bee vnderstood of any Sacramentall or corporall, but of

spirituall eating onely, it is likewise apparent.

For 1. None are saued, but such as so feede on Christ, as is there spoken of. o 1.47 Except you eate the flesh of the Sonne of man, (saith our Sauiour) and drinke his blood, you haue no life in you. p 1.48 He hath not therefore life eternall, (saith Augu∣stine,) that eateth not this bread, and drinketh not this blood. For temporall life men may haue without it; but eternall life without it in no wise can they haue. But many are and shall be saued by Christ, that neuer Sacramentally fed on Christ in the Eucharist, yea that neuer eate at all of the Eucharist, or saw it, or knew of it: as not onely the ancient Fathers that liued before Christs Incarnation, who yet, (as Augu∣stine well obserueth) q 1.49 did eate the flesh of Christ spiritually as well as we doe now, and were saued by the death and passion of Christ, which, as Bernard speaketh, r 1.50 was effe∣ctuall euen before it was actuall; and the Thiefe on the Crosse, that s 1.51 passed thence to Paradise the same day that he dyed: but many Infants also that die ere they come to yeeres of discretion, as the Councel of Trent acknowledgeth, t 1.52 ac∣cursing all those that hold, mis-expounding the words of Christ in that place, that all Infants are damned that receiue not Christs body and blood in the Eucharist. Which yet u 1.53 one of their owne Popes sometime held and maintained; and which would necessarily follow, if that place were to be vnderstood of the Sacramentall eating of Christ in the Eu∣charist. It is not therefore the Sacramentall eating of Christ in the Eucharist, that is there spoken of.

2. All that feede on Christ so as is there spoken of, are sure eternally to bee saued. For so our Sauiour himselfe saith. x 1.54 If any man eate of this bread, he shall neuer dye, but

liue for euer. And, y 1.55 whosoeuer eateth my flesh, and drinketh my blood hath eternall life; and I will raise him vp at the last day. And, z 1.56 He that eateth my flesh and drinketh my blood, dwelleth in me, and I in him. And, As I liue by the Father se * 1.57 He that eateth me shall liue by me. a 1.58 It is not (saith Augustine) with this meate as with our bodily foode. That vnlesse a man take, he cannot liue: but take it he may, and yet not liue; he may die, after he hath taken it. But in this foode of our Lords body and blood it is not so. For both he that taketh it not, can not liue; and he that taketh it, liueth eternally. For, b 1.59 As if one poure melted waxe vpon other waxe, the one is wholy mixed with the other: so it must needs be (saith Cyril) that if any man take Christs body and blood, he be so ioyned with him, that he be found in Christ, and Christ in him; and c 1.60 consequently that he be saued by Christ. But many feede vpon that that is giuen in the Eucharist, that yet are eternally damned d 1.61 Many take it, and die; (saith Augustine,) yea many die in the taking of it. He eateth and drinketh iudgement to him∣selfe, saith the Apostle. And was not the morsel that Christ gaue Iudas, poison to Iudas that tooke it? And againe; e 1.62 The Sacrament hereof is taken at the Lords Table by some to salua∣tion, by others to destruction. Whereas the thing it selfe where∣of it is a Sacrament, is taken to saluation by euery one that is partaker thereof, to destruction by none. If all be saued then that eate of Christs flesh in that manner that Christ spea∣keth of in that place. But all are not saued that eate corpo∣rally what is offred them in the Eucharist: it must needs follow that Christ speaketh not of any corporall eating of him in the Eucharist in that place.

But we neede not insist longer vpon the proofe hereof.

For that our Sauiours whole discourse in that place is not to be vnderstood of the Sacrament of the Eucharist, but of feeding on Christ spiritually, is confessed and acknowledged not by one or two only, but by many Popish writers of great note, Cardinals, Schoolemen, Canonists, Professors, Iesuites and o∣thers; as by name, by f 1.63 Cardinal Cusane, g 1.64 Cardinal Cajetan, h 1.65 Gabriel Biel a great Schooleman, i 1.66 Astesanus a Canonist, k 1.67 Ruard Tapper, and l 1.68 Iohn Hessels Professors of Diuinitie at Louaine, and m 1.69 Cornelius Iohnson a great * 1.70 Iesuite; the most of them by Cardinal Bellarmine himselfe alleadged and ac∣knowledged to hold as we doe, that those words of our Sauiour, speake onely of a spirituall eating, and n 1.71 not of any corporall, yea or sacramentall either. According whereunto it is acknowledged not by Augustine onely, but by Iohnson the Iesuite, who at large disputeth and confirmeth that which we say, both grounding vpon o 1.72 the words of our Sa∣uiour himselfe, that to eate Christs flesh in the manner there spoken of, is nothing else but p 1.73 to beleeue in Christ.

Since then the places produced to prooue this corporall presence of Christ in the Sacrament, are by our Aduersaries their owne confession such as either doe not necessarily prooue the point, or are otherwise to be vnderstood, we haue little reason to yeeld vnto them therein.

Hitherto we haue shewed that no Scripture enforceth vs to beleeue, as those of the Romish Church hold, concerning the reall conuersion of the outward Elements in the Eucharist into the naturall Body and Blood of Christ, and a corporall presence of either necessarily flowing there from.

Now 2. that the Bread and Wine remaine in substance and nature still the same, and are not so conuerted into the very Flesh and Blood of Christ, we further thus prooue.

1. We reason from the very course of the Context in the * 1.74 Story of the Institution. Iesu•• tooke bread, and blessed, and * 1.75 brake it, and gaue it to his Disciples, and said, Take, eate, This is my Body. Whence I thus reason; Looke what our Sa∣uiour tooke, that he blessed; what he blessed, that he brake; what he brake, he deliuered to the Disciples; what he deli∣uered to them, of that he said, This is my Body. But * 1.76 it was Bread that he tooke, the Euangelist so saith, and Bread therefore that he blessed, bread that he brake, bread that he deliuered, and bread consequently of which he said, This is my Body. And hence are those speeches so frequent in the Auncient Fathers. r 1.77 The Bread that hath beene blessed (saith Irenaeus) is its owne Lords body. God in the Gospel (saith Ter∣tullian) calleth bread his Body. s 1.78 The Bread (saith Augustine) is the Body of Christ. t 1.79 The Bread, (saith Hicrome,) that the Lord brake, and gaue his Disciples, is the Lords body: And if we aske, how Bread is or can be Christs body? as we may well doe, and v it is no new Question; It was long since asked by the Auncients and answered by them. The Au∣thor of that worke in Cyprian of Christs principall workes; (to passe by all others;) u 1.80 Our Lord (saith he) at the Table in his last Supper, gaue Bread and Wine with his owne hands, and on the Crosse he gaue vp his body to be wounded with the Soul∣diers hands, (Marke, bread at the Table, his Body on the Crosse,) that the sincere truth and true sinceritie more secretly imprinted in his Apostles, might expound to the Nations, how Bread and Wine were Flesh and Blood, and by what meanes the

causes agreed with their effects, and diuers names or kinds were reduced to one essence, and the things signifying and signified were called by the same names. In which last words he most euidently sheweth, how Bread is said to be Christs Body; to wit, because signes and the things by them signified are wont to haue the same titles giuen them. The Bread is Christs Body: as u 1.81 Christ himselfe is bread; * 1.82 Christ giuing (saith Theo∣doret) the name of the signe to his Body, and the name of his body to the Signe. Or, The Bread is Christ, as x 1.83 the Rocke was Christ; as y 1.84 Augustine well obserueth. Yea that the Bread is said to be Christs Body is apparent, and that it can in no other sense so be said, Cardinal Bellarmine himselfe confesseth: z 1.85 This sentence (saith he) This Bread is my Body, either must be taken figuratiuely, that the Bread be Christs body significatiuely, (that is, by signification onely) or else it is altogether absurd and impossible: for it cannot be that the Bread should be the Body of Christ: (he meaneth, essenti∣ally, or otherwise then by signification or representation.) So that The Bread is said to be Christs body: the course of the Text sheweth it; and the Auncients commonly acknow∣ledge it: but it cannot so be (saith Bellarmine) but figura∣tiuely. In no other sense therfore are our Sauiours words to be vnderstood.

2. We reason from the expresse words of Scripture, wherein after Consecration there is said to be Bread and Wine in the Sacrament. a 1.86 The Bread which we breake (saith the Apostle) is it not the Communion of Christs Body? It is apparent by the Story of the Institution that b 1.87 Consecration goeth before fraction. The Bread is blessed, that is, consecra∣ted, (for c 1.88 the Benediction is in truth the Consecration) be∣fore it be broken. But it is bread (saith the Apostle) euen when it is broken. It is bread therefore still, euen after it is consecrated. Yea, is it bread when it is broken? and is it not bread when it is eaten? Yes, if the Apostle may be credi∣ted; euen when it is eaten 100. d 1.89 For as ost (saith he) as you

eate this bread, and, e 1.90 Whosoeuer shall eate this bread vnwor∣thily. And, f 1.91 Let a man therefore examine himselfe, and so eate of this bread. It is not so oft called Christs Body, but it is called bread as oft, euen after it is consecrated, and by consecration made Symbolically and Sacramentally Christs bo∣dy. The Apostle then telleth vs of the one Element that it is bread euen after it is consecrated: and of the other our Saui∣our himselfe saith that it is wine. For after that he had de∣liuered them the Consecrated Cup, he telleth them that g 1.92 He will drinke no more of this Fruite of the Vine, &c. Now the fruit of the vine what is it but wine? There was wine (saith Augustine) in the mysterie of our redemption, when our Saui∣our said; I will drinke no more of this fruit of the vine. And yet was that after consecration that he spake it. And if it be wine still, then sure it is not essentially Christs blood, howsoeuer it may well be symbolically, as we say.

So Origen; * 1.93 In the first place he gaue his Disciples bread. Yea, “ 1.94 He gaue them (saith Cyril) pieces of bread. And, Cy∣prian saith. “ 1.95 It was wine, that hee called his blood. And, w 1.96 He deliuered wine, (saith Chrysostome) when hee deliuered this mysterie: which he prooueth also by those words of our Sauiour, Of this fruite of the vine.

And here let me debate the matter with those that vse to presse vs with Christs words, which yet we thinke not much to be pressed with, if they be vnderstood as they ought; * 1.97 Christ saith, This is my Body: And shall wee not beleeue what he saith? The Apostle saith it is bread that is broken, and that is eaten in the Eucharist: and our Sauiour himselfe saith, it was the fruite of the vine that he gaue them in the Cup. And will they not beleeue what the Apostle saith, or what Christ saith? Or shall we beleeue those that tell vs contra∣ry to the expresse words of either, that the one is not bread, though the Apostle say it is: or the other was not wine, albeit our Sauiour say it was? For how our Sauiours words may be true in the one place, though the bread be not essentially, but symbolically Christs body, we can easily shew, and them∣selues

see and acknowledge, as hath formerly beene shewen. But how the Apostles and Christs words should be true, or beare fit sense in the other places, vnlesse there be bread and wine in the Eucharist after consecration, I suppose, they will not easily shew.

If they will say, it is called bread because it was bread be∣fore, as h 1.98 Aarons rod is called a rod, after it was turned in∣to a serpent.

I answer: The reason is not alike.

For 1. The Serpent was made of that Rod: but it is ab∣sord to say that Christs body is made of bread. Yea the Pa∣pists themselues are at a stand here, and cannot well tell what to say. For they say indeede commonly, that i 1.99 the Bread is turned into Christs Body: and they say sometime also that k 1.100 Christs body is made of bread: and that l 1.101 the Priest maketh Christs body of bread. Yea Bellarmine sticketh not to say, that m 1.102 That body of Christ which was crucified, was truly, or verily made of bread. They may beleeue him that lift. And yet they deny that n 1.103 Christs Body is made by the Priest: (He maketh Christs body of bread, and yet Christs body is not made by him:) or that o 1.104 the body of Christ is produced of bread, but doth succeede onely in the roome of bread. But it is absurd to say a thing is made of that in the roome where∣of it onely succeedeth, or is turned into that that succeedeth onely in the roome of it: or to call a thing seriously (for in mockery indeed sometime we doe) by the name of some o∣ther thing, onely because it is now in the place where that thing before was: vnlesse it be in some Magicall action, p 1.105 wherein that seemeth to be done that indeede is not, and so the speech is not according to the truth of the thing, but according to that that seemeth to be. In a word we may truly say, of that Serpent, that it was once a Rod: but we can∣not truly say of Christs body, that euer it was bread.

2. The Serpent there though tearmed a Rod, because it so had beene, and q 1.106 should againe so be, yet appeared eui∣dently

to be a Serpent, in so much that r 1.107 Moses himselfe at the first sight was afraid of it. And so we shall finde it to haue beene euer in all miraculous conuersions, that the change wrought in them was apparent to the outward sense, to the sight, as in the water turned into blood, to the taste, as t 1.108 in the * 1.109 water turned into wine. Whereas in the Sacrament there is no such matter. We see no flesh there, we taste no blood there. Nay we see euidently the contrary to that these men affirme. For we see Bread and Wine there: and we finde the true taste of either. And we haue no reason vpon their bare words to distrust either sense, and beleeue the contrary to that that we see and taste, onely because they say it. u 1.110 That which you see (saith Augustine) is bread and a cup: that which our eyes also informe vs: that which your faith requireth you to be informed of, is, that the bread is Christs body, and the cup his blood: which they cannot be but figuratiuely, as Bellarmine before confessed. A mysterie we acknowledge, we deny a miracle: v 1.111 they may be honoured, saith Augustine, as religious things, not wondred at as strange miracles,) saue in regard of the supernaturall effects of them, in regard whereof there is a miraculous worke as well in Baptisme, as in the Eucharist. And yet no such miraculous transubstantiation in either. * 1.112 It is a rule (saith the Schoole∣man) that where we can salue Scriptures by that which we see naturally, we should not haue recourse to a miracle, or to what God can doe.

3. We reason from the nature of Signes and Sacraments. That which a 1.113 the Apostle saith of one Sacrament, to wit, Circumcision, is true of all: for there is one generall nature of all: Sacraments are Signes. b 1.114 A Sacrament, (saith Augu∣stine) that is a sacred Signe. And, c 1.115 Signes appertaining to di∣uine

things are called sacraments. Now this is the Nature of Signes that d 1.116 they are one thing and signifie another thing: that they signifie some other thing beside themselues, or diuers from themselues. And in like manner, (saith Augustine) e 1.117 Sa∣craments being Signes of things, they are one thing, and they signifie some other thing. But the Bread and Wine in the Eu∣charist are Signes of Christs body and blood, as hath beene be∣fore shewed, and the Auncients generally auow: And therefore are they not essentially either. They signifie Christs body and blood: and what they signifie they are not. And g 1.118 It is a miserable seruitude (as Augustine wel saith) for men to take the Signes for the things themselues by them signified.

4. Wee reason from the nature of Christs Body, euen after his Passion and Resurrection. Christs naturall Body hath flesh, blood and bones, the limmes and lineaments of an humane body, such as may be felt and seene to be such. This appeareth plainely by that which he said to his Disci∣ples after he was risen from the dead, when they mis∣doubted some delusion: h 1.119 Behold mine hands and my feete: * 1.120 for it is I my selfe: Handle me and see, for a Spirit hath not flesh and bones as ye see me haue.

But that which is deliuered, handled, and eaten in the Eucharist hath no such thing. i 1.121 It 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 liue∣lesse: as Christ himselfe is not. It is not therefore the natu∣rall body of Christ. Our sight and sense euidently enforme vs the contrary; (howsoeuer Bellarmine boldly sticketh not to tell vs that k 1.122 Christs 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

of his Body. * 1.123 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 some∣what the like case, * 1.124 I feare least we seeme to wrong our s••••ser, in seeking to prooue or perswade that by speech, wherein the eui∣dence of truth exceedeth all that can be said.

5. We reason from the Nature of all true Bodies. l 1.125 Christs body is in Heauen: m 1.126 from whence wee looke for him. And n 1.127 there 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 p 1.128 in Paradise and in heauen at once (supposing Heauen and Paradise to be two seuerall places, howsoeuer q 1.129 with 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, r 1.130 The 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, * 1.131 (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 vn∣to that place, that they cannot at the same time, or so long * 1.132 * 1.133

as they keepe that place, be in any other place but it. And so is it also euen with the glorified body of Christ Iesus. s 1.134 Christs body (saith Leo) in no respect differeth from the truth of our bodies. And therefore, Christ (saith Gregorie Nazi∣••nzen) in regard of his body is circumscribed and conteined in a place: in regard of his spirit (or his Deitie) he is not circum∣scribed, nor conteined in any place. And Augustine, t 1.135 Our Lord * 1.136 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, u 1.137 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 thi∣ther, (the Angel saith it;) that is, in the same forme and sub∣stance 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; * 1.138 He is not here: for he is risen againe. So reasoneth the same Augustine concerning Christs bodily presence, reconci∣ling those two places that might seeme the one to crosse the other: * 1.139 Behold I am with you till the worlds end: And, “ 1.140 Me shall you not haue alwaies with you.'' In regard, (saith he) of his Maiestie, his prouidence, his grace we haue him al∣waies 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 in∣to * 1.141

heauen, 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: * 1.142 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 e∣uery where, and is not cont••ined in any place.

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, a 1.143 they 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 re∣tireth 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 * 1.144 must haue as many seuerall Bodies as there be consecrated Hoasts: for b 1.145 the 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 eue∣ry 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 * 1.146 this 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. d 1.147 Euen an immortall body, (saith Augustine speaking of and instancing euen in Christs body,) is lesse in part then it is in * 1.148

the whole. e 1.149 For 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 ei∣ther 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.

But how, will you say, is Christs Body and Blood conneigh∣ed 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 Heauen, there to lay hold on him? Send thy faith thither (saith he) and thou hast him. Thy fore∣fathers held him in the flesh; hold thou him in thy heart. You haue him alwaies present in regard of his Maiestie, but in re∣gard of his Flesh, as himselfe told his Disciples, not alwaies. But for fuller satisfaction I answer:

1. Sacraments are f 1.150 seales 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 * 1.151 therein 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,

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.

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. g 1.152 We 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. i 1.153 We are dipped in our Lords passion: saith Tertullian. Sprinkle thy face with Christs blood, saith Hie∣rome speaking of Baptisme, that the destroyer may see it in thy forehead. k 1.154 Thou 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, l 1.155 No 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 * 1.156 Christ: 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.

And for the Word, m 1.157 Christian men (saith Origen) eate euery day the flesh of the Lambe, because daily they receiue the Flesh of Gods word. And; n 1.158 The true Lambe is o 1.159 the Lambe of God that taketh away the sinnes of the world: for p 1.160 Christ our Passeouer is offred for vs. Let the Iewes in a

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, q 1.161 We are said to drinke Christs blood not in the Sacramentall rites onely, but when we receiue his word, wherein life consisteth; as he saith, r 1.162 The words that I speake are Spirit and Life. And, Hierome also vnderstandeth those words of our Sauiour, s 1.163 He that eateth not my Flesh and drinketh not my blood; not of the Sacra∣ment of the Eucharist onely, but more specially, or as he speaketh, more truly, of Christs word and doctrine: and ad∣deth 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?

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. u 1.164 The 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 * 1.165 should 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 * 1.166

of his body. And that y 1.167 Christ 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: 2 1.168 He recei∣ueth the Bread of Life, and drinketh the Cup of eternitie, that abideth in Christ, and in whom Christ dwelleth. * 1.169 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: a 1.170 They 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, b 1.171 This meate and drinke maketh those that take it truly immortall and incorrupti∣ble. 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 Ori∣gen, who hauing spoken what shall anone be related of Christs typicall and symbolicall Body, as he calleth the Sacra∣ment: c 1.172 Much (saith he) might be said more of the Word it

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, d 1.173 Whosoeuer 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.

Lastly, we reason from those things that are done about, or may be fall those Creatures that in the Eucharist are consecra∣ted, which cannot be done to or betide now Christs glorifi∣ed Body.

1. The Eucharisticall Bread was e 1.174 broken in pieces and di∣uided into parts by our Sauiour at his last Supper. And the like rite was obserued f 1.175 by the Apostles in the administrati∣of the Eucharist: And is g 1.176 in 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. h 1.177 His Body indeede is said to be broken, not that it was really broken into pieces; but as by the Prophet it is said, that i 1.178 It 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 bro∣ken with before. Yea the Papists themselues not daring to auow that of Christs verie bodie; are enforced to affirme, that euery Communicant receiueth k 1.179 the whole and entire bo∣dy of Christ. Yet they receiue but a part, (saith their owne Canon, as you shall heare anone) of the Element in the Sa∣crament. That therefore, that is so diuided there, is not Christs naturall Body. And here the Popish Glosser is strange∣ly troubled to salue and reconcile the words of their Ca∣nons, and to make their owne doctrine agree with the say∣ings of some of the Ancients there cited. There is inser∣ted

into the Canon, this saying of Augustine; l 1.180 We doe 〈…〉〈…〉 make parts of Christ, when we eate him. Indeede in the Sa∣crament 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 Sa∣crament, and yet remaineth whole in Heauen; and yet remai∣neth whole in thy heart. On which place saith the Glosser; m 1.181 This is contrary to that which Pope Nicolas saith, in Beren∣garius 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 can∣not be, saith the Glosse; for n 1.182 a glorified Body cannot suffer any such maime or harme. And therefore saith the same Glosse, o 1.183 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: 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 ta∣ken in the Eucharist is not Christs naturall Body. To con∣clude; 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 Euange∣list saith, p 1.184 He tooke Bread and brake it: and yet q 1.185 he had blessed it, and so consecrated it first, as r 1.186 Pope Innocent and o∣ther Popish writers confesse: It remained Bread still there∣fore euen after Consecration: when as Cyril speaketh, * 1.187 He gaue his Disciples fragments of Bread: for of his Body it could not be. Yea, that which they breake at this day, ei∣ther it is Christs very body, or but bread: not Christs body.

For, s 1.188 Christs body if it were broken and diuided, would bee spoiled, saith Biel the Schooleman; but that it is impossible, be∣cause it is impassible: Therefore Bread onely. For what they speake (out of Pope Innocent therein crossing Pope Ni∣cholas, as “ 1.189 Durand also well obserueth of diuiding nothing but * 1.190 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.

I might adde hereunto that which Pope Nicholas ac∣knowledgeth, that if the body of Christ be corporally in the Eucharist, it is not onely broken by the Priests hands, but t 1.191 torne to pieces also with mens teeth: And though the Euan∣gelist tell vs that u 1.192 No bo••e of him was broken, v 1.193 God indeede so kept them, that not one of them was broken, euen when x 1.194 they pierced y 1.195 with 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 Disci∣ples, 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. z 1.196 Who is so sottish (saith the Heathen man) as to thinke that that he eateth to be God. * 1.197 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?

2. That which is consecrated in the Eucharist is subiect to corruption, putrefaction and foule abuse: Christs naturall bo∣dy now glorified is not so. That therefore is not Christs na∣turall body, that is consecrated in the Eucharist. That which is consecrated in the Eucharist, I say, is subiect to corruption. For, a 1.198 If we regard those visible things (saith Augustine) where∣with we administer the Sacraments, who knoweth not that they are corruptible? But if wee respect that that is intended in

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 b 1.199 in∣structing (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 bloc∣kish and sottish that beleeue them?) doth very grauely and sagely admonish him to haue speciall care of c 1.200 keeping the reliques of the Hoast, or the fragments of Christs bodie, (for so he calleth them) from growing mouldy in the Pyx, and * 1.201 that no mouse dung be found among the fragments of Christs porti∣on; 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 Sacramen∣tall wine, that it cannot be kept long but it will grow sowre. Or if they be taken, they are consumed, and “ 1.202 perish (as the A∣postle speaketh) in the vse of them. e 1.203 The Bread (saith Au∣gustine) that is made for this vse, is in the Sacrament consu∣med. But Christs naturall Body is in no wise consumed. f 1.204 No multitude (saith one) consumeth this bread; no continuance maketh it stale. g 1.205 That heauenly foode refresheth, and yet ne∣uer faileth: it is neuer spent at all, though it be neuer so oft ta∣ken. * 1.206 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 h 1.207 distribute it among the Catechumeni, who might not as yet receiue the Eucharist; or to i 1.208 burne it with fire, in * 1.209 imitation of k 1.210 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 Roma∣nists are enioyned in their Church Canons, l 1.211 if the hoast grow

mouldy or m 1.212 breede mites; (neither of which, I suppose, Christs Body now can doe,) Or ⁿ if a sicke body that hath bin houseled, bring it vp againe; Or o 1.213 if the Priest being drunke before chance to spew it vp againe; p 1.214 to burne both the one and the other, q 1.215 if no man be found so hardy as to take ei∣ther, and r 1.216 to lay vp, or reserue, the ashes, of it for a relique: and s 1.217 if the dogs chance to licke that vp that the Priest cased himselfe of, he must doe double penance for it. Or t 1.218 if a mouse * 1.219 chance to picke their God almightie out of the Pyx (of which more anone) and she can be taken againe, she must be ope∣ned, and Christs body, if it may be, picked out of her, and if no man haue a stomacke to so delicate a morsell, both shee and it must be burnt, and the ashes reserued. For that that is both taken and kept by the Communicanes: let them not blame vs if with due reuerence to such holy mysteries, we argue from our Sauiours owne words; the Auncients haue done so before vs: p 1.220 Whatsoeuer (saith our Sauiour) goeth into the mouth, entreth not into the heart, but goeth into the belly, and is cast out into the draught, q 1.221 which is the purging of all meates. Whereupon as Augustine saith, hauing spoken both of the foode that is r 1.222 sanctified for the sustenance of our bodies, and of the bread that they vsed to giue to the Catechumeni after the celebration of the Sacrament, s 1.223 This sanctification of meates hindreth not, but that that which goeth into the mouth, goeth into the belly, and is by corruption cast out into the draught; whereupon our Lord exhorteth vs to t 1.224 another meate that cor∣rupteth not: So Origen speaking of the Sacrament it selfe, u 1.225 of the typicall and symbolicall Body of Christ; (for so expressely he explaineth himselfe:) x 1.226 If, saith he, whatsoeuer goeth in at

the mouth, goeth into the belly, and is cast out into the draught: then euen that Bread also that is sanctified (or consecrated; all is one) by the word of God and by prayer, as it is materiall, go∣eth into the belly and is cast out into the draught: nor is it the matter of the bread, but the praier added to it, and the word spoken of it, that maketh it profitable to the worthy receiuer. But to say so or to thinke so of Christs blessed and glorious Body were most hideous, most horrible. Well therefore saith Ambrose; y 1.227 It is not this Bread that goeth into the belly, but the Bread of eternall life, that sustaineth the substance of our soules. And Augustine expressely telleth vs that z 1.228 We are not to eate that body that the Iewes saw, nor drinke that blood which they shed that crucified Christ; but there is a Sacrament commended vnto vs, which being spiritually vnderstood will put life into vs. * 1.229 There can nothing be imagined more absurd (saith Bellarmine himselfe) then to thinke that Christs Body should nourish the mortall substance of mens bodies, and so should be the foode, not of the minde, but of the belly. But by the Popish do∣ctrine this it must needs doe and worse then this; the Po∣pish doctrine therefore is most absurd.

Lastly, what can be more horrible, then to imagine that Christs body, or any part of it, should be not in the belly of a man, but in the belly of a beast? a 1.230 Christian eares (saith Bena∣uenture) abhorre to heare that Christs body should be in the draught or in a mouses maw. Yet by this Popish doctrine both the one & the other too must needs be, if a mouse chance (as he may) to meete with a consecrated Hoast. Nor doe the Popish writers ordinarily make daintie of it to acknow∣ledge as much. If a pigge or a dogge, (saith Alexander of Hales) should swallow downe an whole consecrated hoast, I see not why or how Christs body should not passe into its belly. And, * 1.231

Thomas Aquinas, c 1.232 A brute beast may by accident eate Christs body. And, d 1.233 Though a Mouse or a Dog eate a consecrated Hoast, yet the substance of Christs body ceaseth not to be there, no more then it doth, if the Hoast be cast into the durt. e 1.234 If it be said (saith the Glosser) that a mouse eateth Christs Body, there is no great inconuenience in it; since that the most wicked men that are, receiue it. f 1.235 Nene eateth Christs flesh (saith Augu∣stine) but hee that first worshippeth it. And I doubt much whether any of these dogs, pigs, or mice, euer adored it: howsoeuer Cardinal Bellarmine and some others tell vs ei∣ther of g 1.236 an Horse or an Asse that worshipped the Hoast. But let them and their brutish miracles and imaginations, goe to∣gether. Yet so necessarily doth this follow vpon their do∣ctrine of the Eucharist; that whereas some of their Do∣ctors seeme to doubt h 1.237 what the mouse eateth when she meeteth with an Hoast, and maketh a good meale of it; And the great Master of the Sentences saith, i 1.238 God knoweth; for he knoweth not; but he enclineth rather to thinke, that k 1.239 the mouse eateth not Christs body, though shee seeme so to doe; whereupon the Masters of Paris giue him a wipe for it by the way, and said, the Master is out here. And others of them, to salue the matter, would coine vs a new miracle, and say, that m 1.240 so soone as the mouses mouth commeth at it, or her lips kisse it, Christs Body conueigheth it selfe away, and n 1.241 the bread miraculously commeth againe in the roome of it: o 1.242 and this (say they) is the commoner and the honester opinion. Here is miracle vpon miracle; such as they are. Yet Thomas A∣quinas their p 1.243 chiefe Schooleman, and one that could not be deceiued herein, for they say that his doctrine of the Sacra∣ment * 1.244

was confirmed by Miracle, a woodden Crucifix mi∣raculously saluting him with these words, q 1.245 Thou hast writ∣ten well of me, Thomas; telleth vs peremptorily that it can∣not be otherwise, if Christs body be in the Eucharist, but that Mice and Rats must eate it, when they meete with the Hoast and make meate of it. r 1.246 Some say (saith he) that so soone as the Sacrament is touched by a dogge or a mouse, Christs Body ceaseth to be there: But this opinion derogateth from the truth of the Sacrament. Thus you may see what hideous, horride and horrible conclusions this carnall and Capernaiti∣call conceite of Christs corporall presence in the Eucharist hath bred and brought forth, and must needs breede and bring forth with all those that vphold it.

The Summe of all that hath beene said.

1. THat there is nothing in the Gospel whereby it may appeare that those words of our Sauiour, This is my Body, may not be figuratiuely vnderstood, is by Cardinal Caietan confessed.

2. That our Sauiours words of eating his flesh and drin∣king his blood are to be vnderstood not corporally but spiritu∣ally, is acknowledged by many Popish writers of great note: and is, beside other Reasons, by a Rule giuen by Augustine euidently prooued.

3. That the Elements in the Sacrament remaine in Sub∣stance the same, and are not really transubstantiated into Christs Body and Blood, is euinced by diuers Arguments.

1. From the Course of the Context, which plainely shew∣eth, that Christ brake and deliuered no other then he tooke and blessed.

2. From the expresse words of Scripture, that calleth the one Bread, and the other Wine, euen after consecration.

3. From the Nature of Signes, whose propertie it is to be one thing, and to signifie another thing.

4. From the Nature of Christs Body, that hath flesh, blood, and bones, which the Eucharisticall bread hath not, that.

which our taste, our sight, and our sense informeth vs, by which our Sauiour himselfe hath taught vs to discerne his body.

5. From the nature of euery true Body, such as Christs is, which cannot be in many places at once, nor haue any part of it greater then the whole.

6. From the qualitie of the Communicants, good and bad, promiscuously feeding on the Elements in the Eucharist, whereas none but the faithfull can feede vpon Christ.

7. From these infirme and vnseemely, yea foule and filthy things that doe vsually, or may befall the Elements in the Eucharist, which no Christian eare can endure to heare that they should befall Christs blessed and glorious body.

Whence I conclude, that since this Corporall presence, such as the Church of Rome maintaineth, hath no warrant from Gods word, as their owne Cardinal confesseth; and is be∣sides contrary to Scripture, to nature, to sight, to sense, to reason, to religion, we haue little reason to receiue it, as a truth of Christ, or a principle of Christianitie, great reason to reiect it, as a figment of a mans braine, yea as a doctrine of the diuell, inuented to wrong Christ and Christianitie.

It is the Rule of a Schooleman.

We ought not to adde more difficultie vnto the difficulties of * 1.247 Christian beliefe. But rather according to that which the Scripture teacheth, we should endeauour to cleere that that is obscure. And therefore since that the one manner of Christs presence in the Eucharist is cleerely possible and intelligible, whereas the other is not intelligible (yea, nor possible neither,) it seemeth probable that that manner of his presence that is possible and intelligible should be chosen and held.

Notes

• a 1.1

  In his, quae apertè posita sunt in Scrip∣tura, inveni∣untur illa om∣nia, quae con∣tinent fidem, moresque vi∣uendi. Aug. de doctr. Christ. l. 2. c. 9.
• b 1.2

  Hoc quiá de Scripturis au∣thoritatē non habet, eadem facilitate con∣temnitur, qua probatur. Hieron. in Math. c. 23.
• c 1.3

  Nihil de co constat, quia Scriptura non exhibet. Tertull. de carn. Christ.
• d 1.4

  Gen. 41. 26, 27. Septē boues, & septem spi∣cae septem an∣ni sunt: & non dicit sep∣tem annos significant. Aug. in Leuit. quaest. 57.
• e 1.5

  Apoc. 17. 12.
• f 1.6

  1. Cor. 10. 4.
• ff 1.7

  Intuentes tabulam aut parietem dici∣mus; Ille Ci∣cero est; ille Salustius, ille Achilles, ille Hector: hoc flumen Simo∣is; illa Roma, cum aliud nihil sint quam pictae imagines: & omnes ferè imagines earum rerum quarum imagines sunt, nominibus appellati solent. Aug. ad Simpl. lib. 2. quaest. 3.
• g 1.8

  Haec verba necessario inferunt, aut veram mutationem panis, vt volunt Catholici, aut mutationem metaphoricam, vt volunt Caluinistae; nullo autem modo sententiam Lutheranorum admittunt. Bellarm. de Euchar. l. 2. c. 19.
• h 1.9

  Non apparet ex Euangelio coactivum aliquod ad intelligendum haec verba propriè. Cajetan. in Thom. part. 3. quaest. 75. art. 1.
• i 1.10

  Ex subi••n∣ctis verbis non potest concludi eui∣denter prae∣miss•• verba esse intelli∣gendapropriè. Ibid. Et po∣steà; cum ••u∣ius relationis veritate stat praeiacentem esse veram so∣lum in sensu metaphorico: vt patet in exemplo, Pe∣tra autem erat Christus, non propriè sed metaphoricè inteiligenda. Et similiter illa proposi∣tio, (Hoc est corpus me∣um) esset vera, si in solo me∣taphorico sensu esset p olata.
• * 1.11

  Hactenus Matthaeus; Neque est hic vnum verbū vnde probetur in Mis••a no∣stra vera car∣nis & Sar∣guinis Chri∣sti presentia. Ioan Rof••ēs. contr. Captiu. Babylon.
• * 1.12

  Ex Scriptura probari non potest. Ibid.
• k 1.13

  1 Corinth. 10. 4.
• l 1.14

  Luke 12. 20.
• m 1.15

  Matth. 26. 28.
• n 1.16

  Non dicit, Petia signifi∣cat Christum; sed tanquam hoc esset, quod vtique per substantiam non erat, sed per significa∣tionem, Petra autem erat Christus. Aug. in Leuit. quae. 57.
• o 1.17

  1. Cor. 10. 4.
• q 1.18

  Math. 26. 29.
• r 1.19

  Gen. 17. 13.
• s 1.20

  Gen. 17. 11.
• t 1.21

  Rom. 4. 11.
• u 1.22

  Exo. 12. 11.
• * 1.23

  Petra Chri∣stus in signo, Aug. in Ioan. tract. 26. quia significat Christum. Idem. epist. 102. Ibi Petra Christus; no∣bis Christus quod in altari ponitur. Idem in Ioan. tract. 45.
• x 1.24

  Acceptum panem & distributum disci∣pulis corpus suum illum fecit, Hoc est corpus meum dicendo, id est, figura corporis mei. Tertull. contr. Marcion. lib. 4. cap. 40.
• y 1.25

  Dominus non dubitauit dicere, Hoc est corpus meum, cum signum daret corporis sui. Aug. contr. Adimant. cap. 12.
• z 1.26

  Solet res quae significat eius rei nomine quā significat nuncupari. Aug. in Leuir. quaest. 57. Aliquando res que significat, nomen eius rei quā significat accipit. Idem epist. 102. Solent imagines rerum earum nominibus appellari, qua••um imagines sunt. Idem ad Simplic l. 2. q. 3.
• a 1.27

  Si sacramenta quand••m similitudinem eatum retum quarum sunt Sacramenta, non haberent, omnino Sacramenta non essent. Ex hac au∣iem similitudine plaerum{que} etiam ipsarum retum nomina accipiunt, Aug. epist. 22.
• a 1.28

  Sicut secundum quendam modum Sacramentum corporis Christi, corpus Christi est; Sacramentum sanguinis Christi, sanguis Christi est. Aug ibid.
• b 1.29

  Sicut coel••∣stis panis quae Christi caro est, suo modo vocatur cor∣pus Christi, cum reuein sit sacramentum corporis Christi, illius viz. quod visi∣bile, quod pal∣pabile, mor∣tale in cruce, positum est: vocatur{que} ipsa immolatio carnis quae sa∣cerdotis ma∣nibus fit Christi passio mors, cruci∣fixio, non rei veritate, sed significante mysterio: sic sa•…•… amentum fidei, quod baptismus in∣telligitur, fides est. Aug. apud Grat. de con∣secra. d 2 c. Hoc est.
• c 1.30

  Coelestis, id est, coeleste sacramentum quod verè representat Christi carnem, dici∣tur corpus Christi, sed improp••••è: vnde dicitur, suo modo; sed non rei veritate, sed significante mysterio; vocatur Christi corpus, id est, significat. Gloss. ibid.
• * 1.31

  Do∣minus ait, ••pse est Elias: ipse au••em ait, Ego non sum Elias. Recte Iohannes propriè, quia Dominus figuratè. Aug. in Ioh. tract. 4.
• “ 1.32

  Mat. 11. 14.
• '' 1.33

  Ioh. 1. 12.
• * 1.34

  Mat. 26. 60, 61.
• s 1.35

  Ioh. 2. 19. 21
• c 1.36

  Baptismus etsi Deus non est, magnum camen aliquid est, quia sacra∣mentum est Dei. Aug. de vnic. Bapt. c. 5.
• d 1.37

  Certè sacra∣menta quae sumimus cor∣poris & san∣guinis Chri∣sti, diuina res est, &c. et tamen esse non desinit substan•…•… vel natura panis & vini, sed permanent in suae proprietate naturae: & certè imago & similitudo corporis & sanguinis Christi in actione mysteriorum celebratur. Gelas. Ep. Rom. de 2. in Christo natur. in Bib∣liothec. Patr. tom. 4.
• e 1.38

  Neque e∣nim signa mystica post sanctificatio∣nem recedunt à sua natura: manent enim in priore sub∣stantia & fi∣gura & forma Theodoret. dialog. 2.
• f 1.39

  Qui quod naturâ corpus est triticum & panem appel∣lauit, & vitem rursus seipsum nominauit, is symbola & signa quae vi∣dentur, appel∣latione corpo∣ris & sangui∣nis honorauit non naturam mutans, sed naturae grati∣am adiiciens. Theodoret. di••log. 1.
• g 1.40

  Ioh. 12. 24.
• h 1.41

  Ioh. 6. 51.
• i 1.42

  Ioh. 15. 1.
• k 1.43

  Verum cor∣pus Domini nostri Iesu Christi & non sacramē∣tum solum, sensualiter, & non in sacramento solum, sed in veritate manibus sacerdo∣tum tractari, & sidelium dentibus atteri. Nicol. Pp. de consecra. d. 2. c. Ego Ba∣rengarius.
• l 1.44

  Nisi sanè in∣telligas verba Berengarii, in maiorem in∣cides haeresm, quam ipse ha∣buit. Glos. ibid.
• m 1.45

  Si praecep∣tiua locutio flagitium aut facinus vide∣tur iubere, figurata est. Aug. de doct. Christi. l. 3. c. 16.
• n 1.46

  Nisi man∣ducaueritis, &c. Facinus vel flagitium videtur iube∣re. Figura est ergò, praeci∣piens passioni Domini esse communican∣dum & s••au••ter atque vtiliter recondendum in memoriâ quod pro nobis caro eius cru∣cifixa & vulnerata sit. Aug. ibid.
• o 1.47

  Ioh. 6. 53.
• p 1.48

  Aeternam ergò vitam non habet, qui istum panem nō manducat, nec istū san∣guinem bibit: Nam tempo∣ralem vitam sine illo habe∣re homines possunt, aeter∣nam verò omninò non possunt. Aug. in Ioan. Tract. 26.
• q 1.49

  Escam ean∣dem spiritua∣lem quā nos manducaue∣runt. Aug. in Ioan. Tract. 26. & 45.
• r 1.50

  Mors eius profuit ante quā fuit. Ber. Serm. de coen. Dom.
• s 1.51

  Luk. 23. 43.
• t 1.52

  Docet san∣cta Synodus parvulos vsu rationis ca∣rentes nulla obligari ne∣cessitate ad sacramentalem Eucharistiae communionem. Concil. Trident. Sess. vit. Can. 4. Siquis dixerit, parvulis antequam ad annos discretionis peruenerint, necessa∣riam esse Eucharistiam, anathema sit. ibid.
• u 1.53

  Ecce Innocentius Papa sine baptismo Christi, & sine participatione corporis & sanguinis Christi vitam non habere parvulos dixit. Aug ad Bonif. l. 2. c. 4. Sanct. Innocentius parvulos definiuit, nisi manducauerint carnē filii hominis, vitam prorsus habere non posse. Idem contr. Iulian. l. 1. c. 2. Hoc idem habet & idem de pecc. mer. & remiss. l. 1. c 20. & 24. & ad 2. Epist. Pelag. l. 1. c. 22. & ibid. l. 4. c. 4. & de veeb. Ap. 8.
• x 1.54

  Ioh. 6. 50, 51. 58.
• y 1.55

  Ioh. 6. 54.
• z 1.56

  Ioh. 6. 56.
• * 1.57

  * Ioh. 6. 57.
• a 1.58

  Non ita est in hac esca, quam susten∣tandae tempo∣ralis vitae cau∣sa sumimus. Nam qui eam non sumpse∣rit, non viuet: nec tamen qui eā sumpserit, viuet. In hoc verò cibo & potu, i. cor∣pore & san∣guine Domi∣ni non ita est. Nam & qui eam non su∣mit, non ha∣bet vitam, & qui eam su∣mit, habet vi∣tam, & hanc vti{que} aeternā. Aug. in Ioan. Tract. 26.
• b 1.59

  Sicut enim, fiquis lique∣factae cerae a∣liam ceram infuderit, al∣teram cum altera per totum commisceat; necesse est, siquis carn••m & sanguinem Do∣mini recipit, cum ipso ita coniungatur, vt Christus in ipso, & ipse in Christo inuenia∣tur. Cyril. in Ioan. l. 4 c. 17.
• c 1.60

  Rom. 8. 1.
• d 1.61

  Multi de altari accipiunt, & moriuntur; & accipiendo moriuntur. Vnde dicit Apostolus; Iudicium sibi manducat & bibit. Nonne buccella Dominica venenum fuit Iudae? & tamen accepit, Aug. in Ioan. Tract. 26.
• e 1.62

  Hujus rei Sacramentum de mensà Dominica sumitur, quibusdam ad vitam, quibusdam ad exitium. Res verò ipsa cuius sacramentum est, omni homini ad vitam, nulli ad exitium, quicunque eius particeps fuerit. ibid.
• f 1.63

  Cusan. epist. 7. ad Bohem.
• g 1.64

  Caietan. in Thom. part. 3. quaest. 80. art. 12. & in Ioan. cap. 6.
• h 1.65

  Gabr. Biel in Can. Miss. lect. 84.
• i 1.66

  Astesan. sum. lib. 4. tit. 17. quaest. 2.
• k 1.67

  Ruard Tap∣per. explic. artic. 15.
• l 1.68

  Ioan Hessel. de commun. sub vna spe∣cie.
• m 1.69

  Cor. Ian∣sen harm. Euan. c. 59.
• * 1.70

  Here I must craue: pardon for stiling this Iohnson or Iansenius a Iesuite, being mistaken in him, and vn∣derstanding himnow to be none, A Po∣pish Bishop on∣ly he was of Gaunt in Flanders.
• n 1.71

  Non agi in hoc capite de sacramentali manducati∣one & potu corporis & sanguinis Domini. Bellarm. de sacrament. Euchar. l. 1. c. 5:
• o 1.72

  Ioh. 6. 27. 29. 35. 47.
• p 1.73

  Hoc est manducare cibum qui non perit, &c. Quid paras ventrem & dentes? crede & manducasti. Aug. in Ioan. Tract. 25. Idem est mandu∣care Christum, & credere in Christum. Iansen. harmon. c. 59.
• * 1.74

  q Mat. 26. 26.
• * 1.75

  * In hac enim narratione omnia haec verba, acce∣pit, benedixit, fregit, dedit, vnum accu∣satiuum b••euiter re∣gunt, Panem. Steph. Durāt. de rit. Eccl. l. 2. c. 38. n. 15.
• * 1.76

  Deus in E∣uangelip pa∣nem corpus suum appel∣lans. Tertull. contr. Marc. l. 3. c. 19.
• r 1.77

  Panem in quo g•…•…iae actae sunt, corpus esse Domini sui. Iren. contr. Valent. l. 4. c 34.
• s 1.78

  Panis est corpus Chri∣sti. Aug. apud Grat. de con∣secr. d. 2. c. Qui manducant.
• t 1.79

  Panis, quem fregit Dominus, deditque discipulis, est corpus Dom••ni. Hieron. ad H••dybiam. 〈…〉〈…〉. Praecepisti vt credamus, expone vt intelligamus Quomodò est panis corpus euis, & calix, vel quod habet calix, quomodo est sanguis eius? Ista ideò dicuntur Sacramenta, quia aliud videtur, aliud intelligitur: quod vide. 〈…〉〈…〉 speciem habet corporalem, quod intelligitur fructum habet spiritualem. Aug. apud Beda in 1 Cor. 10
• u 1.80

  Dedit Dominus noster in mensa propriis manibus panem & vinū, in cruce verò manib. militum corpus tradidit vu••nerandum, vt in Apostolis secre∣tius impressa si••cera veritas, et vera sinceritas exponeret gentibus, quomodo vinum et panis caro esse•• et sanguis, et quibus rationibus causae effectibus conuenirent, et diuer∣sa nomina vel species ad vnā reducerentur essentiam, et significantia et significata eis∣dem vocabulis censerentur. Author de Cardinal. Christi oper. c. de vnct.
• u 1.81

  Ioh. 6. 48. 51.
• * 1.82

  Corpori quidem sym∣boli nomen imposuit, sym∣bolo verò corporis. Thodoret. dialog. 1.
• x 1.83

  1 Cor. 10 4.
• y 1.84

  Ibi Petra Christus, no∣bis Christus quod in altati Dei ponitur. Aug. in loan. Tract. 45.
• z 1.85

  Haec sen∣tentia, Hic panis est. cor∣pus meum, aut accipi de∣bet tropicè vt panis sit cor∣pus Christi signifitatiuè, aut est planè absurda et im∣possibilis: nec enim fieri po∣test, vt panis sit corpus Christi Bel∣lan. de ••uchar. l. 1. c. 1.
• a 1.86

  1 Cor. 10. 16
• b 1.87

  Mat. 26. 26.
• c 1.88

  Benedictio consecrat Ambr. de initiat. myster. c. 9. Prece mystica consecratu••. Aug. de trinit. l. 4. apud Grat, de consecr. d. 2. c. corpus et sang.
• d 1.89

  1 Cor. 11. 26.
• e 1.90

  1 Cor. 11. 27.
• f 1.91

  1 Cor. 11. 28.
• g 1.92

  Mat. 26. 29. Mar. 14. 25. Ostendit vi∣nū esse, quod benedictum est. Clem. Alex. paedag. l. 2. c. 2.
• * 1.93

  Vinum fuit in redemptio∣nis nostrae mysterio, cum dixit, non bi∣bā amodò de hoc gel••mine vitis. Aug. de dogmat. Eccles. c. 75. Et Burchard. decret. l. 5. c. 2.
• “ 1.94

  Fragmenta panis discipu∣lis dedit. Cy∣ril, in Ioan. l. 4. c. 14.
• “ 1.95

  Vinum fuis∣se, quod san∣guinem suum dixit. Cypr. l. 2. ep. 3.
• w 1.96

  Quando mysterium hoc tradidit, vinum tradidit. Chrys. in Math. hom. 83.
• * 1.97

  Primū dat panem disci∣pulis suis. Origen in Mat. hom. 12.
• h 1.98

  Exod. 7. 12. Baculus, i. draco, nomi∣ne eius rei ex qua versa, et in quam re∣uersura. Aug. in Exod. quaest. 21.
• i 1.99

  Panis con∣uertitur in corpus Chri∣sti. Bellar. de Euchat. l. 3. c. 11. 19.
• k 1.100

  Corpus Christi ex pane fieri non est absurdum. ibid. c. 24.
• l 1.101

  Christi cor∣pus ex pane conficiunt sa∣cerdotes. ibid.
• m 1.102

  Verè cor∣pus illud quod suit crucifixū, factum suit ex pane. ibid.
• n 1.103

  Nego Chri∣sti corpus ab∣solutè à sacer∣dotibus fieri. ibid.
• o 1.104

  Corpus Domini in Eucharistia non produci∣tur, sed solum succedit pani. ibid.
• p 1.105

  Exod. 7. 12. Videbantur esse quod non erant ludi∣ficatione venefica. Aug. in Exod. quest. 21.
• q 1.106

  Exod. 7. 15.
• r 1.107

  Exod. 4 3.
• t 1.108

  Ioh. 2. 9.
• * 1.109

  s Exod. 7. 20.
• u 1.110

  Quod vidi∣stis, panis est & calix; quod nobis etiam oculi renun∣ciant: quod autem fides vestra postulat instruenda, panis est cor∣pus Christi, & calix est sanguis. Aug. apud Bedam in 1 Cor. 10.
• v 1.111

  Aliquando ad significati∣onē aliquam fit species vel aliquantulū mansura, si∣eut serpens, aeneus, vel per acto ministe∣rio transitura, ficut panis ad hoc factus in accipiendo sacramento consumitur, sed quia haec hominibus nota sunt quia per homi∣nes fiunt, honorē tanquā religiosa habere possunt, stuporē tanquā mira non possunt. Aug. de Trin. l. 3. c. 10.
• * 1.112

  Regula est, quod si possumus saluare Scripturas sacras ••er ea quae naturaliter videmus, non debemus ad miraculum, vel ad potentiam diuinam recurrere. Aegidius Hexaemer. l. 2. c. 3.
• a 1.113

  Rom. 3. 11.
• b 1.114

  Sacramentum, i. sacrum sig∣num. Aug. de ciuit. l. 20. c. 5. Bern. decoen. Dom. Thom. sum. part. 3. q. 60. art 1.
• c 1.115

  Signa, cum ad res diuinas pertinent, Sacramenta appellantur. Aug. Epist. 5.
• d 1.116

  Signū om∣ne aliquid ali∣ud preter se significat. Aug de doct. Christam. l. 3. c. 1.
• e 1.117

  Sacramenta quoniam sig∣nae sunt re∣rum, aliud existunt, & a∣liud signifi∣cant. Aug. contra Max∣im. l. 3 c. 22. videt eundem supra ex Beda in 1 Cor. 10.
• g 1.118

  Miserabilis animae serui∣tus signa pro rebus accipe∣ie. Aug. de doct. Christ. l. 3. c. 5.
• h 1.119

  Luk. 24. 39.
• * 1.120

  f In Ecclesia offeruntur pa∣nis & vinum, antitypa car∣nis & sangui∣nis Christi. Macar. hom. 27. quomodo appellant & Basil. in li∣turg. Greg. Naz. orat. in Gorgon. Theod. dial. 1. alii pas∣sim.
• i 1.121

  Videmus 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.
• k 1.122

  Per consecrationem fit vt Christi corpus verè & visibilitet adsit super mensam Bellar. de missa. l. 1. c. 12.
• * 1.123

  Quasi ad singulos quos∣que cunctan∣tes adhuc vo∣c•• corporea vtatur & di∣cat, Quid tur∣bati estis? &c. Quid laborat intellectus, vbi magister est aspectus? Leo. epist. 22.
• * 1.124

  Vereor ne ipsis sensibus nostris facere videamur in∣iuriam, quan∣do id loquen∣do suademus, vbi omnes vi∣res officium{que} sermonis faci∣limè superat euidentia ve∣ritatis. Aug. epist. 57.
• l 1.125

  Col. 3. 1.
• m 1.126

  Philip. 3. 20.
• n 1.127

  Act. 3. 21.
• p 1.128

  Luk. 23. 43.
• q 1.129

  2 Cor. 12. 24.
• r 1.130

  Vnus Iesus Christ, vbio; perid quod Deus est, in coelo autem per id quod homo Aug. Epist. 57.
• * 1.131

  o August ad Dardā. ep. 57.
• * 1.132

  r Spacia locorum tolle corporibus, nusquam erunt: & quia nus∣quam erunt, nec erunt. Tolle ipsa corpora qualitatibus corporum, non erit vbi sint, & ideò necesse est vt non sint. Aug. Epist. 57.
• * 1.133

  * Ita loca suis molibus tenent, vt distantibus spaciis simul esse non possiut, Aug. ibid.
• s 1.134

  Nulla ratio∣ne extra no∣stri est corpo∣ris veritatē. Leo. Ep. 72.
• t 1.135

  Sursum est Dominus, sed etiam hîc est veritas Domi∣nus: Corpus enim Domi∣ni in quo re∣surrexit vno loco esse o∣pottet: veri∣tas eius vbi{que} diffusa est. Aug. in Ioan. tract. 30.
• * 1.136

  * Docemus eundē Chri∣stum circum∣scriptum cor∣pore, incir∣cumscriptum spiritu; qui lo∣co contine∣tur, & loco non conti∣netur. Greg. Naz. ad Clo∣don. & apud Thedoret dia∣log. 1.
• u 1.137

  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.
• * 1.138

  Mat 28. 6.
• * 1.139

  Mat. 28. 20.
• “ 1.140

  Mat. 26. 11.
• * 1.141

  ``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.
• * 1.142

  Homo se∣cund. corpus in loco est, & de soco mi∣grat: & cum ad alium lo∣lum venerit, in eo vnde ve∣nit, non est. Deus vbi{que} totus est, nec secumd. spa∣tia tenetur lo∣cis. Idem in Ioan. tract. 13.
• a 1.143

  Iube haec perferri per manus sancti Angeli tui in sublime altare muum, in con∣spectu maie∣iestatis tuae. Canō Missae.
• * 1.144

  * Mat. 28. 6.
• b 1.145

  Totus Christus est sub v••raque specie disiunctim. Bellarm. de Euchar. lib. 4. c. 21.
• * 1.146

  * Certum est, quod quam citò species dentis te∣runtur, tam citò in coelū rapitur cor∣pus Christi. Glos. de con∣secr. d. 2. c. Trib. 9.
• d 1.147

  Ipsum immortale corpus minus est in parte quam in toto, August. Epist. 57.
• * 1.148

  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.
• e 1.149

  cum sit cor∣pus substan∣stantia, quan∣titas eius est in magnitudi∣ne molis eius. Ergò distan∣tibus partibus quae simul esse non pos∣sunt, quoniam sua quae{que} spacia loco∣rum tenent, minores mi∣nora, & ma∣iores maiora, non potuit esse in singulis quibus{que} par∣tibustota vel tanta, sed am∣plior est quá∣titas in am∣plioribus par∣tibus, breuior in breuiori∣bus, & in nul∣la parte tanta, quanta per totum Aug. ibid.
• f 1.150

  Rom. 4. 11.
• * 1.151

  Quomdo te∣nebo absentē? quomodò in coelum manū mittar, vt ibi sedentem te∣neam? Fidem mitte & tenu∣isti. 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?
• g 1.152

  Rom. 6. 4. Non ait se∣pulturam sig∣nificamus, sed prorsus ait, cōsepulti sumus: Sacra∣mentum ergô tantae rei non visae eiusdem rei vocabulo significauit. Aug. ep. 23. Col. 2. 12.
• i 1.153

  Tingimur in passione Do∣mini. Tertul. de Bapt.
• k 1.154

  Habes Chri∣stum in prae∣senti per fidē, in praesenti per signum, in praesenti per baptismatis sacramentum, in praesenti per altaris cibum 8: potum. Aug. in Ioan. tract. 50.
• l 1.155

  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.
• * 1.156

  * Tolse hys∣sopum, intin∣ge in sangui∣ne: videat ex∣terminator sanguinem in fronte tua, Hieron. in Psal. 85.
• m 1.157

  Christiani omni die carnes agni come∣dunt, i. carnes verbi Dei quotidiè sumunt. Origen. in Gen. hom. 10.
• n 1.158

  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 loqui∣mur, carnes sunt verbi Dei. Idem in Num. hom. 23.
• o 1.159

  Ioh. 1. 29.
• p 1.160

  1 Cor. 5. 7.
• q 1.161

  Bibere dici∣mur sanguinē Christi non solum sacra∣mentorum ritu, sed & cum sermo∣nes eius reci∣pimus, in qui∣bus vita con∣sistit, sicut ip∣se dicit, verba quae loquor, spiritus & vita sunt. Orig. in Num. hom. 17.
• r 1.162

  Ioh. 6. 63.
• s 1.163

  Quando di∣cit, Qui non &c. licet & in mysterio pos∣sit intelligi: tamen verius corpus Chri∣sti & ••anguis eius sermo scripturarum est, doctrina diuina est. Hieron. in Psal. 147.
• u 1.164

  Illi manducabant panem Dominum: ille panem domini contra Dominum. August. in Ioan. tract. 59.
• * 1.165

  * Quando au∣dimus sermo∣nem Dei & sermo Dei, & caro Christi, & sanguis eius in auribus nostris funditur. Ibid.
• * 1.166

  x Nec isti dicendi sunt manducare corpus Christi, quoniam nec in menbris computandi sunt Christi. Aug. de ciuit. Dei. l. 21. c. 25.
• y 1.167

  Ipse dicens, Qui mandu∣cat, &c. loan. 6. Ostendit∣quid ••it non sacramento tenus, sed re∣uerâ corpus Christi man∣ducare, &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.
• 2 1.168

  Escam vitae accipit, & ae∣ternitatis po∣culum bibit, qui in Chri∣sto manet, & cuius Christus habitator est. Aug. in sen∣ten. 139.
• * 1.169

  Qui discordat à Christo, nec carnem eius manducat, nec sanguinem bibit, etiam si tantae rei sacramentum ad iudicium suae praesumptionis quotidiè indifferenter accipiat, Ibid.
• a 1.170

  Qui manducant & bibunt Christum, vitam manducant & bibunt. Illum ••••n∣ducare 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.
• b 1.171

  Iste cibus & potus eos à quibus sumitur immortales veraciter & in cor∣ruptibiles 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 Chri∣sto, & in qui non mane•• Christus, proculdubio non manducat spiritualiter ca•…•… eius, nec bibit eius sanguinem, licet carnaliter & visibiliter premat dentibus sacramen∣tum corpotis Christi Aug. in Ioan. tract. 26.
• c 1.172

  Et haec quidem de typico symbolico∣que corpore. Multa porrò & de ipso verbo dici possunt, quod factum est caro verus{que} cibus, quem qui comederit, omninò viuet in aeternum, quem nullus malus potest ede∣re. Etinim si fieri posset, vt qui malus adhuc perseueret, edat verbum factum ca••em, cum sit verb•• & panis vi∣uus, nequ••{que} scriptum fuis∣set; Quisquis ederit panem hunc, viuet in aeternum. Origen in Math. 15.
• d 1.173

  Ioh. 6. 58.
• e 1.174

  Mat. 26. 26. Mar. 14. 22. Luk. 22. 19. 1 Cor. 11. 24.
• f 1.175

  1 Cor. 10. 16.
• g 1.176

  Bellar. de Miss. l. 2. c. 10. Nicol. Pp. de consecr. d. 2. c. Ego Bereng. Biel in Can. Miss. lect 80. Durand ra∣tion. diuin. l. 4. part. 2. in 6. part. Can. & Durant. ex Bestarione de rit. Eccles. l. 2. c. 38.
• h 1.177

  1 Cor. 11, 24.
• i 1.178

  Dominus voluit conte∣rere cum. Hieron. Esa. 53. 10.
• k 1.179

  Totu Chri∣sti corpus sin∣gu•••• accipiunt. Gabr. Bie•…•… in Can. Miss. lect. 80.
• l 1.180

  Nec quando manducamus, partes de illo facimus. Et quidem in sa∣cramento sic fit; & norunt fideles quem∣admodum manducent carnē Christi. Vnusquisque accipit partē suam. Vnde & ipsa gratia partes vocan∣tur. Per par∣tes manduca∣tur in sacra∣mento, & ma∣n••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 1 Cor, 10. Quae Duran∣dus etiam ex Gregorio ci∣tat rational. diuin. l. 4. p 2. in 6. p. Can.
• m 1.181

  Supra, eadē dist. Ego Be∣reng. contr. Gloss. ad c. Qui mand.
• n 1.182

  Glorificatum corpus laesionem aliquam pati non potest Ibid.
• o 1.183

  Nominibus pa••tium appellatur corpus & sanguis Christi, vel ipsae species quae per partes diuiduntur vocantur corpus & sanguis Christi, scil. significanti mysterio. Gloss. Ibid.
• p 1.184

  Mat. 26. 26.
• q 1.185

  Christus prius consecrauit, quàm fregit, & benedicendo consecrauit. Durant. de rit. Eccles. l. 2. c. 38. num. 15.
• r 1.186

  Innocent. Pp. a∣pud Gabr. Biel lect. 39.
• * 1.187

  Fragmenta panis discipulis dedit. Cyril. in Iohan. lib. 4. cap. 14.
• s 1.188

  Corpus Christi si frā∣geretur & di∣uideretur, cor∣rumperetur, quod est im∣possibile, cū sit impassibi∣le. Gabr. Biel. lect 80.
• “ 1.189

  Vide Du∣rand. rational. diuin lib. 4. part. 2. in 6. part. Canon.
• * 1.190

  Color, sapor & pondus. Hostiens. sum. l. 3. de conser. altar. num. 17.
• t 1.191

  Nicol Pp. vbi supra.
• u 1.192

  Ioh. 19 36. Exod. 12. 46.
• v 1.193

  Psal. 34 20.
• x 1.194

  Psal. 22. 16.
• y 1.195

  Ioh. 20. 25.
• z 1.196

  Quis tam stultus est, vt id quo vesci∣tur, credat esse Deum? Cic. de nat. Deor.
• * 1.197

  Theodor in Leuit. qaest. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:
• a 1.198

  Si ad res ip∣sas, quibus sa∣cramenta tra∣ctantur, ani∣mum 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.
• b 1.199

  Qualiter te∣nere debemus in sacramen∣tis, te ex ordi∣ne nos decet instruere. Clem. Pp. epist. ad Ia∣cob. fratrē Dom.
• c 1.200

  Reliquias fragmentorū corporis Do∣mini custodi∣re debent, ne qua putredo in sacrario in∣ueniatur, ne portioni c••••∣poris Domi∣ni grauis infe∣ratur iniutia. Clem. Ibid.
• * 1.201

  Ne muri∣um stercora inter fragmē∣ta portionis Dominicae appareant. Clem. Ibid.
• “ 1.202

  Col. 6. 22.
• e 1.203

  Panis ad hoc factus in aceipiendo sacramento consumitur. Aug. de Trinit. l. 3. c. 10.
• f 1.204

  Nulla panem hunc multitudo consumit, nulla antiquitate veterascit. Autor. de cardin. Christi oper. c. de coen. Dom.
• g 1.205

  Reficit nec deficit: sumitur, nec consumitur tamen. Ex Aug. Beda. in 1 Cor. 10. & Aug. in Ioan. tract. 13. & de vers. 27.
• * 1.206

  Ioh. 6. 27.
• h 1.207

  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.
• i 1.208

  Hesych. in Leuit. l. 2. c. 8. & Bern. epist 88.
• * 1.209

  d Vinum con∣seruari non potest, quin acescat. Bellar. de Pont. Rom. l. 4. c. 14.
• k 1.210

  Exod. 12. 10.
• l 1.211

  Omne sacrificiū sordida vetustate perditum, igne comburendum est. Burchard. decret. l. 5▪ c. 50. ex Conc. Aur. c. 5.
• m 1.212

  Vel inte∣grum, & in eo vermis, vel à vermibus consumptum. Durand. rat. diuin l. 4. de 〈…〉〈…〉 part. Can.
• o 1.213

  Si casu gu∣lae Euchari∣stiam euomu∣erit. Missal. in cautel.
• p 1.214

  Incineretur. Ibid. & Du∣••and. Ibid.
• q 1.215

  Contritum cum vino su∣matur, nisi horror sit su∣mere. Duran.
• r 1.216

  Iuxta altare recondatur. Missal. pro reliquiis cu∣stodiatur. Du∣rand.
• s 1.217

  Si canes lam∣buerint, vel à canibus con∣sumitur, poe∣niteat 100 dies. Burch. l. 5. c. 48, 49. ex Poenitent. Theodor. & Rom.
• t 1.218

  Petr. de Lap. resol. dub. cap. 7▪ art. 3. dub. 7. apud Viret. de sacrif. Miss. l. 3. c. 17.
• * 1.219

  h Si corpus Christi infir∣mo datum re∣jicitur. Du∣rand. Ibid.
• p 1.220

  Mat. 15. 17.
• q 1.221

  Mark. 7. 19.
• r 1.222

  1 Tim. 4. 4.
• s 1.223

  Ista ciborum sanctificatio non efficit, vt quod in os intrauerit, non in ventrem vadat, & in secessum emittatur per corruptionem: vnde ad aliam escam quae non corrumpitur exhortatur nos Dominus. August. de peccat. mer. l. 2. c. 26.
• t 1.224

  Ioh. 6. 27.
• u 1.225

  De typico symbolicoque corpore. Origen.
• x 1.226

  Quod si quicquid ingreditur, &c. & ille cibus qui sanctificatur per verbum Dei perque obsecra∣tionem iuxta id quod habet materiale in ventrem abit, & in secessum eiicitur. Nec ma∣teria panis, sed precatio quae illi adiicitur & super illum dictus sermo efficit vt profit non indignè Domino comedenti illum. Origen. in Mat. c. 15.
• y 1.227

  Non iste panis est, qui vadit in cor∣pus, sed pa∣nis vitae ae∣ternae, qui a∣nimae substá∣tiam fulcit. Ambr. apud Grat. de con∣fecr. dist. 2. c. Non iste.
• z 1.228

  Non hoc corpus quod videtis mādu∣caturi estis, & bibituri illum sanguinem, quem fusuri sunt qui me crucifigent. Sacramentum aliquod vobis commendavi: spiritualiter intellectum viuificabit vos. Aug. in Psal. 98.
• * 1.229

  Nihil absur∣dius fingi po∣test, quàm Eu∣charistiâ nutriri mortalem substantiam corporis nostri, & cibum esse ventris non men∣tis Eucharistiam. Bellar. de Euchar. l 2. c 4.
• a 1.230

  Aures piae hoc abhorrent audi••e, quod in ventre muris vel in cloaca sit corpus Christi. Bonauent. in 4. Sent. dist. 13. quaest. 2. art. 1. apud Aftesan. sum. part. 4. tit. 17. quaest. 2.
• * 1.231

  b Si canis, vel porcus deglu∣tiret hostiam consecratam integram, non video quare vel quomodo corpus Domini non trai••ceretur in ventrem canis vel porci. Alex. Ales, sum. part. 4. quaest. 3. mem. 1. art. 2.
• c 1.232

  Brutum a∣nimal per ac∣cidens corpus Christi man∣ducat. Thom. sum. part. 3. quaest. 80. art. 3.
• d 1.233

  Etiamsi mus vel canis hostiam con∣secratā man∣ducet, sub∣stantia corpo∣ris Christi non desinit esse sub speci∣bus, &c. sicut etiam, s•• pro∣iiceretur in ••utum. Thom. Ibid.
• e 1.234

  Si dicatur, quod sumat, non est m••g∣num incon∣ueniens, cum sceleratissimi homines istud sumant. Glos. ad Grat. de consecr. dist. 2. c. Qui benè.
• f 1.235

  Nemo carnē illam mandu∣cat, nisi priùs adorauerit. Aug. in Psal. 98.
• g 1.236

  Iumentū corpus Christi suppliciter adorauit. Bellarm. de Euchar. l. 3. c. 8. ex Antonin. sum. hist. part. 3. tit. 24. c. 3. Sect. 2. & Sur. tom. 3. in vita Anto∣n•••• de Padua.
• h 1.237

  Quid à mure comeditur cum sacramentum corroditur? Lomb. sent. l. 4. dist. 13. A.
• i 1.238

  Deus nouit. Ibid.
• k 1.239

  Dici potest, quod corpus Christi à brutis non sumitur, quamuis videatur. Ibib.
• m 1.240

  Quam citò mus rodit, corpus Christi esse desinit. Bonauent. in sent. l. 4. d. 13. p. 1. q. 2. art. 1. & Astesan. sum l. 4. tit. 17. q. 2.
• n 1.241

  Panis miraculosè reuertitur. Innocent. de Miss. l. 4. c. 11. & Fortalit. fid. lib. 3. consid. 6. imposs. 17.
• o 1.242

  Et haec opinio communior est, & honestior. Astesan. Ibid.
• p 1.243

  Angelicus Doctor.
• * 1.244

  l Hîc Magister non tenetur. Censur Paris.
• q 1.245

  Benè scrip sisti de me, Thoma. Er∣phurd. de fact. memor. c. 9. 5.
• r 1.246

  Quidā dixe∣runt, quod statim dum sacramentum tangitur à mure vel ca∣ne, desinit ibi esse corpus Christi. Sed hoc derogat veritati sacra∣menti. Thō. sum. part. 3. q. 80. a. 3.
• * 1.247

  Durand. in sent. lib. 4. dist. 11. quaest. 3. Non oportet difficu tates fidei difficul∣tatibus super∣addere; quin potius iuxta documentum Scripturae co∣nandum est obscuritates elucidare. Et ideò, ex quo vnus modus est clarè possibilis & intelligibilis, alius antem non est intelligibilis, videretur probabiliter quod ille qui est possibilis & intelligibilis, est et eligendus & tenendus.