A collection of certaine learned discourses, written by that famous man of memory Zachary Ursine; doctor and professor of divinitie in the noble and flourishing schools of Neustad. For explication of divers difficult points, laide downe by that author in his catechisme. Lately put in print in Latin by the last labour of D. David Parry: and now newlie translated into English, by I.H. for the benefit and behoofe of our Christian country-man

II. The arguments whereby the Consubstantials labor to 〈◊〉〈◊〉 ••hrow our doctrine touching the Lords Supper, togither with their Confutation and Answeres.

Arg. 1. The words of Christs institution are plaine & evident, THIS is my bodie, THIS is my bloud.

Auns. The words they cite are swords to cut their owne throats. For they say that 〈◊〉〈◊〉 vnder, or with the bread, Christs bodie is reallie receiued; where∣as Christ saith, that the bread it selfe is his bodie. Ther∣fore they do the Church a double wrong. One, in that they thrust on her their owne words insteed of Christs. Another, in that they think her so blind that shee cānot see the diversity of these two say∣ings. The bread is in the bodie; and, The bread is the bo∣dy Moreover they make Christ a lier. For they de∣ny that the bread is his body, and say, that his bo∣dy

is in the bread. Let them looke what answere they wil make vnto Christ in the last day of iudg∣ment concerning this despightfull and reproach∣full bla∣sphemy. The Papists themselues rather re∣teine Christs words then our Consubstantials. For they teach that the bread is so the body of Christ, that for sooth it is chāged into the body of Christ. But these men keepe not the word, but follow, as they say the sence and meaning. Wherefore wee must search diligētly whether of vs ••s in the truth. Our doctrine shall be proved in the end.

Repl. In the same place this expositiō is added which is given for you, and which is shed for you.

Ans 1. Thu•• to argue is to begge that which is in controversie. For they take this as granted, that the bread to properly tearmed the body, which remaines yet to be proved.

Ans. 2. We answere by retorting the argumēt, thus That which we properlie call the bodie of Christ was given for vs:

But the bread was not giuen for vs.

Ergo, &c.

Auns. 3. As the bread is the bodie broken; so the brea∣king of the bread is the breaking of the body:

But the breaking of the bread is improperly and my∣sticallie the breaking of the bodie of Christ. For the breaking of the body is the crucifying ther of.

Th••refore the bread brokē is in a mystical sence the bodie broken.

Arg. 2. The second argument is drawne from the au∣thor Christ himselfe, which is true.

Ans. This argument takes that for a groūd which is in controuersie: for they must proue that Christ said his body was in, vnder, or with the breade. Nay one may speake figuratiuely, & yet plainely to. Replie. 1. He is omnipotent. Ergo he can be everie where, yea even in the bread.

Ans. 1. Though he could make two contra∣dictories at once true, yet he will not.

2. God cannot do thinges contradictorie, be∣cause he is truth. But to will thinges contradicto∣rie is the part of a lier. We do not therfore deny the truth and omnipotencie of God, but their lyes; nay we defēd it, saying that God doth what he speaketh. But they oppugne it, by teachinge that in God are contrarie willes.

Repl. 2. Christes bodie hath manie prerogatiues wherby it differeth frō our bodies, as namely, that it was born of a virgin, walked on the sea, was at one time in the graue, in bell, and in paradise, passed through dores shut.

Auns. These examples are partly improper or vnlike, partely false. Vnlike

1 Because they may also be incident to trea∣tures: as walking on the water to Peter, passinge through shut doores to spirites.

2. Because they imploy a contradiction, for when he is said to bee borne of a virgin, he is not at the same time said not to bee borne of a Virgin. But at once to be finite and infinite implieth a∣contradiction. False

1 For he passed not through closed doores, wheras they might yeeld and giue backe to him.

2 For neyther did he passe through the dore of the sepulcher, wheras that is said to haue ben opened by the Angell:

3 For neyther was Christes body at one and the same instante in manie places,* 1.1 which they seeme to haue taken from Augustin, But he saide, that his body was in the graue, his soule in hel, his Dei∣ty everie where.

Arg. 2. The third argument is taken from the cir∣cumstance of time, thus

• No man Speaking seriously speaketh figuratiuely,
• Christ appointing his last Supper spake seriously:
• Ergo he speake was figuratiuelie.

Ans. 1. I deny the maior: for els it would follow, that no man speaking figuratiuely should speake seriously, which is most false. For God in al the sa∣craments, though he speake figuratiuelie, yet he speaketh seriouselie, I haue earnestely desired (saith Christ) to eate this passeover with you. I am the vine, you are the branches. Let this cup passe from me. If it be thus in the greene wood, what shal become of the 〈◊〉〈◊〉 He alleadged the 22 ps. Al this though he speake figuratiuelie, yet did he also speake thē seriously.

Ans. 2. To the maior I answere, that no man thē vseth resting or obscure sigures. But this is a plaine figure, because cōmon: & his disciples speake this to him, where wilt thou that we make ready the passeo∣ver for thee? It is vsual in al sacramēts. It is forcible, because it expresseth the likelihood between the signe and the thinge signified, with the certaine∣tie of their coniunction in lawfull vse.

Ans. We may thus 〈◊〉〈◊〉. Because Christ spake seriously, therefore he vsed a figure, liuely expres∣sing the thing.

Repl. Christ said; his cup is the new Testament. Now

• In testaments we vse to spe••ke properly.
• Christ here ordained a Sacrament. Ergo &c.

Ans. I deny the Maior. & retort it: because whē he would institute the Sacrament, he spake figura∣tiuely, calling his supper a testament, which is to be vnderstood figuratiuely.

1 Because otherwise there should be two co¦venants, one proper, the other the Lords supper.

2 Because otherwise all should bee excluded from the covenāt of God, which could not come to the Lords supper, and al that received it should be in the covenant.

2. Repl. IN MY BLOVD. Therfore the reall bloud of Christ is in the supper & is drūke by our mouth. Auns. We answere by retortiō, because the new Testamēt was made by the bloud of Christ that was shed vpō the Crosse, & which i•• applied vn∣to vs by faith, not receiued through the mouth. For els they should be excluded which cannot come to this Sacrament.

3. Repl. There is an Emphasis in this worde Newe. That which in the Olde Testament was done figura∣tiuely, is in the Newe done really.

1. Auns. If they adde, Christ body is eaten therfore with the boddy mouth there is more in their conclusi∣on, then is conteined in their Proposition because there was no figure in the old Testament, which

signified the bodily eating of Christ.

2. Auns. We answere againe▪ thus by retortion,

• The body of Christ is eaten no otherwise in the new Testament then in the Olde.
• But in the Olde it was eaten only spiritually.
• Therefore it is so eaten also in the Newe.

Repl. 3. The New testamēt differeth from the Olde; because in the Olde there are types and figures, but in the Newe the body it selfe. Heb. 9. Cor. 2.

Ans. 1. This difference of the Olde and New Testament, That in the Olde Christ is not eaten bodi∣ly, in the Newe he is, no where expressed in the Scripture. In these sayings of the Apostle which they cite, A body signifieth that the shadowes of the Olde Testament are fulfilled by Christ; be∣cause A body is there opposed to those shadowes. Againe because he calleth it The body of Christ, which phrase sheweth that these types are fulfil∣ed by Christ.

Ans. 2. Againe we answere by concession or graūt of as much as they conclude▪ Although we haue Christ exhibited in the Newe Testament, and he be borne man; yet hence it therefore followeth not that his body is in the bread, but only that it is in the Newe Testament.

Arg. 4. From the consent of the Evangelists, end of Paule. Matthew (as Theophilact counteth) wrote his 〈…〉〈…〉 the 8.) ••are after the ascension: Marke in the 10 Luke the 15. Paule the 20. & they al vse the san'•• wordes.

• A speech often vttered in the same words is not fi∣guratiue:
• Such an one is that speech of the Lords Supper,
• Therefore it is not figuratiue.

Ans. 1. We deny the Maior, because when any figure is cleere, manifest, & Emphatical, as this is, it is reteined.

Ans. 2. The Evāgelists do allso repeat the words of Christ, which he spake figuratiuely. That same though figuratiue is often repeated, Thou shalt baptise with the holy Ghost, & with fire. Ioh. 1. Mat. 3.

Ans. 3. Besides it is a fallacy from mis;taking of the Cause; because a speech is not therefore repeated because it is figuratiue or proper, but that it may be the better rooted in the heartes.

Ans 4. Againe we deny the Mainor, 1. Because Mathewe & Marke say This is the bloud of the New Testament▪ Luke saith, This cuppe is the Newe Testa∣ment in my bloud. 2. Mathewe & Marke, say This is my body: Luke & Paule adde, which is deliuered for you. 3. Luke saith, which is deliuered for you: Paule, which is broken for you. 4. Paule saith, The bread is the communion of the body of Christ. For although in this place he treateth not of purpose of the Sup∣per, yet he exhorteth thervnto.

Repl. 1. The meaning notwithstāding is one & the sā••▪

Ans. Wee seeke not now after the meaning•• of the wordes, but whether the wordes are the very selfe same.

Repl. 2. Ther is 〈◊〉〈◊〉 mētion at all made of any figure. Where there is no mention made of any figure, there

is no figure.

• Heere there is no mention made of any figure.
• Therfore here is no figure.

Ans. 1. We deny the Maior, because that were fonde, and men should seeme to boast of their skill, if they should say they had vsed some ex∣cellent figure. The scripture also speaketh often figuratiuely; and yet it addeth not that it spake figuratiuely.

Auns. 2. Wee deny the Maior, because they make mention of a figure, whilest they expounde it; which is manifest by the nature of the Subiect & Predicat. The bodie was borne of the virgin, was crucified, &c. Breade is made of meale.

Auns. 3. He commaundeth that this should be done in remembrance of him; therefore the bread is termed his body as a memoriall.

Auns. 4. Mathewe & Marke say, This is the bloud of the New Testament: Paule and Luke, This is the Newe Testament in my bloud, Nowe the Newe Testament is an obligation of God, for the recei∣ving into favour of such as beleeue, and repent: & of them, for the exhibiting of faith, and obedience vnto him.

Auns. 5. Paule saith that, The bread is the commu∣nion of the body of Christ, which is no bodily eating. 1. The faithful are therby one body in Christ. 2. He compares it with the cōmuniō of the altar in the olde Testamēt, which was not corporall. 3. It can be attributed to the faithfull alone, & not to the vngodly.

4 Iohn expoundeth this communion by remissiō of sinnes. If we walke in the light, we haue fellowshipe with him, and the bloud of Iesus Christ the sonne of God cle••eth us from all sinne.

Repl. 3. Nay Paule vseth three wordes which are three demonstrations.

1. COMMVNION.

Ans. But this Communiō is an vnion with Christ, and an enioying of all his benefites by faith. To this belongeth the similitude of the Body and the Members; of the Vine, & the Branches; which hath no reference to any corporall eating. This com∣munion both was & is common to all the godly from the beginning of the world, to the end ther¦of. But they could not eate it bodily: That wee may growe in him, of whome the whole body is coupled. He that cleaueth to the Lord, is one spirit with him. And wee are all baptised by one Spirit into one bodie. But this wee knowe that wee dwell in him and he in vs, in that he hath given vs of his Spirite. This vnion then is that communion which is by the holy Ghost, and therefore spirituall. For breade cānot be this communion but only by a figuratiue speech called Metonymie.

2 GVILTY OF THE BODY.

• He that is guiltie of the body of Christ eateth it.
• They that receiue veworthily are guiltie of the bo∣dy of Christ.
• Therefore they eate it corporally. For spiritually they can not: for if they should so care, they were not guiltie.

Ans. I doe deny the Maior. For he is guilty of the bodie of Christ who by his sins crucifieth it, and despiseth the benefite of Christ. Now vnto this gu••lte there is no neede of anie bodily eating; but not to receiue Christ by faith when he is offe∣red vnto vs. So the iniurie offered vnto the Arke is said to be offered vnto the Lord.

3 Nor discerning the bodie of the Lord.

• They that discerne not the bodie of the Lorde eat it▪
• The guiltie discerne it not:
• Therefore they eate it.

Ans. We grant if the Maior be taken sacramē∣tally, viz. of that bread which is named Christs bo¦die, it is true: if properly, it is false. For not to discern•• is not to yeeld honor therevnto due, to contemne him, and not to receiueth thing signified. So Heb. 10. ver. 29 they are said to treade vnder feete the Son of God, and to account the bloud of the covenant an vnholy thing, which contemne him.

Arg. 5. Drawne from the testimonies of the Fathers and godlie antiquitie in the vncorrupt Church.

Ans. The sayings of the Fathers are to be taken Sacrament allie, or of the spirituall Communion. They saie often that the bodie and bloud of our Lord is giuen vnto vs with the bread & wine. If thē they allowe of Corporall presence they allowe also of the Papistes Concomitancie, or the separation of the blouds from the bodie.

1. Augustine saith: Thou receiuest that in the bread, which hange on the Crosse; that in the cuppe, which wa••¦shed from Christ his side.

Ans. In the bread as in a signe, that is, togither with the Signe thou receivest the thing signified. Whē we receiue the bread we are sure that we haue Christ.

2 Cyrillon Iohn saith: By a naturall participatiō, 〈…〉〈…〉 spiritually, but also corporally: not only according to the spirite, but also according to the flesh: corporally, and essentiallie.

Auns. Cyrill speaketh not of the manner of eating, but of the thing eaten: he sheweth that we are made partakers not only of the spirit, but also of the hu∣mane nature of Christ. Now he meaneth the spi∣rituall communion.

1 Vpon it he citeth the places of Ioh 6. 54. & 1. Cor. 6. 15. where there is no mention made of any corporall eating.

2 He speaketh of the presence of Christ not in the bread, but in vs.

3 He proveth this abiding of Christ by the vse of the supper, not by the corporall eating of it.

4 He so describeth it, as that he faith it shall en∣dure in the life eternall.

5 He speaketh of that Cōmunion which is pro∣per to the Saints; now that is spirituall. For else it should also happen to the wicked.

Notes

• * 1.1

  Augustine. ad Dardan. epist. 57. Read the place.