A replie to Iesuit Fishers answere to certain questions propou[n]ded by his most gratious Matie: King Iames By Francis White D: of Div· deane of Carlile, chaplaine to his Matie. Hereunto is annexed, a conference of the right: R:B: of St Dauids wth the same Iesuit*

ANSWER.

Many of the Fathers a, treating of the Sacramentall signes, [ C] call them Figures, Representations, Similitudes, Memorials, Anti∣tipes, &c. of the Bodie and Blood of Christ. But that which is a figure, similitude, and representation of a thing, is not proper∣ly the same. Saint Augustine b, It is a figuratiue speech, comman∣ding vs to be partakers of the Lords Passion, and sweetly and profita∣bly to keepe in minde, that his flesh was crucified, and wounded for vs. The Lord did not sticke to say, This is my bodie, when hee gaue the signe of his bodie c. Origen d, This I speake of the typi∣call, and figuratiue bodie. Saint Ambrose e, Which is the figure of the bodie and blood of the Lord Iesus. Saint Chrysostome f, [ D] In the sanctified vessell, there is not the true bodie of Christ, but a mysterie of his bodie is there contained. Gratians Glosse g, The Diuine bread, which representeth the flesh of Christ, is called, The bo∣die of Christ, but improperly. Beda h, Substituting his flesh and blood, in the figure of bread and wine. Druthmarus i, The blood of Christ is aptly figured thereby. Bertram k, Bread and Wine, is figuratiuely the Bodie and Blood of Christ. And Tertullian more antient than any of these, saith, That Bread representeth the Bodie of Christ l: And he saith in two places m, That it is a figure [ E] of Christs Bodie.

The Iesuit in his answer to these plaine testimonies, taketh [ A] notice onely of S. Augustine, and Tertullian: and concerning the first, he saith, that S. Augustine spake not of a bare and emp∣tie figure, but of the figure of a thing really present: but this answere is deceitfull, for the Sacramentall elements are a true and liuely figure, and not a bare and emptie signe of the Bodie and Bloud of Christ. And although the Bodie and Bloud of Christ are not essentially contained and inclosed in the shapes, or materiall substance of the elements, yet they are really com∣municated by the holy Ghost, at and by the faithfull and wor∣thie receiuing of these diuine mysteries. The second place of [ B] S. Augustine admitteth not the Iesuits solution: for one diffe∣rence betweene the Manichee, and this Father, was, concerning Moses his words, Deut. 12.23. Thou shalt not eat the Bloud, for the Bloud is the Soule. S. Augustine saith a, Possum interpretari prae∣ceptum illud in signo esse positum, I may expound that comman∣dement, by saying, it was set downe in a signe for Christ doub∣ted not to affirme b, This is my bodie, when he gaue a signe of his Bodie. In these words S. Augustine teacheth, that as the Bloud is cal∣led the Soule, after the manner of a signe, so likewise, the Bread in the holy Eucharist is called the bodie of Christ, because it is [ C] a signe of his bodie. This similitude prooueth, that S. Augustine held our Sauiours words, This is my Bodie, to be a siguratiue enunciation, which is the thing affirmed by vs. Tertullian c affir∣meth expressely of Bread, which he receiued into his hand, and distributed to his disciples, that it is a figure of Christs Bo∣die. And the Aduersaries 〈◊〉〈◊〉, expounding his words in this manner, The figure of my bodie is my bodie, is voluntarie, or rather sophisticall, for the words immediately following are, he called bread his Bodie, and in other places, he maketh bread the subiect of the proposition d, This is my Bodie. But the acci∣dents [ D] and shape of bread, are not bread: neither did our Sa∣uiour, when he said, This is my Bodie, demonstrate the forme on∣ly of Bread, or command the formes only of Bread and Wine to be corporally receiued; for he did demonstrate that which was sacramentally changed, but the accidents of Bread and Wine are not changed into Christs Bodie and Bloud, by the confession of Papists themselues.

Notes

• a

  Chrysost. in Math. Hom. 83. & in Epist. Heb. Hom. 17. Gelasius c. Eu∣tich. Theod. Dial. 2. Dionis. Hierarch. cap. 3. Gregor. Nazian. Apolog. Macar. Hom. 27. Ambros. Offic. lib. 1. cap. 48. Hieron. sup. Math. 26. de Consecrat. Dist. 2. c. Accipite. Dio∣nis. Hierarch. c. 2. & 3. Aug. lib. 83. q. 61.
• b

  August. de Doctr. Christ. lib. 3. cap. 16. Figura est precipiens passioni Domini esse com∣municandum, & suauiter atque vti∣liter recondendum in memoria quod caro eius pro no∣bis crucifixa & vul∣nerata sit.
• c

  August. in Psal. 98.
• d

  Orig. in cap. 15. Math.
• e

  Ambros. d. Sacram. lib. 4. cap. 5.
• f

  〈◊〉〈◊〉. Imperf. Math. Hom. 11.
• g

  Gratian. d. Consecrat. Dist. 2. §. Hoc est Prosper.
• h

  Beda in 〈◊〉〈◊〉. 22.
• i

  Druthmar. sup. Math. c. 26.
• k

  Bertram. l. d. corp. & sang. Dom. Paschas. 〈◊〉〈◊〉. Sacram. Corp. Dom. cap. 12.
• l

  Tertul. c. Marc, l. 1. c. 14.
• m

  Ibid. l. 3. c. 19. & l. 4. c. 40.
• a

  Aug. c. Adi∣mant. c. 12.
• b

  Non enim Dominus dubitauit dicere, Hoc est cor∣pus meum cum sig∣num daret corpo∣ris sui.
• c

  Tertul. c. Marc. li. 4. c. 40. Acceptum panē & distributū Discipulis, corpus suum illū fecit, hoc est corpus meū di∣cendo, id est figura corporis mei, panē corpus suum appel∣lat.
• d

  Idem. c. Marc. li. 1. c. 14. Nec panē quo ipsum corpus suum representat, li. 3. ca. 19. Deus in Euangelio reuela∣uit panem corpus suum appellans. J∣dem. c. Iud. c. 10.