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.

That bodie which is neither circumscriptiuely, nor defini∣tiuely present in the outward signes, is not substantially con∣tained in the same. The bodie of Christ is neither of these waies present in the outward signes a: not the first way, for in circumscription, the continent must be as large or ample as the thing contained: not the second way, for that which is de∣finitiuely in one place, cannot at the same time be substantially in another. And yet, although the bodie of Christ is not ac∣cording [ D] to his materiall substance wholly and intirely vn∣der the outward elements, notwithstanding the bread may truely be tearmed the bodie of Christ, because of a relatiue, Pactionall b, and Sacramentall Vnion, and Donation of the things signified, together with the signes worthily receiued: For God Almightie hath made a Couenant with his Church, and faithfull people, to nourish their Soules with the liuely food of the Bodie and Bloud of Christ, Ioh. 6.32. He hath al∣so appointed a Sacrament, in which there shall be made a repre∣sentation [ E] and commemoration of his passion vntill his com∣ming againe, 1. Cor. 11.26, and he hath annexed a promise therunto, which is, that as often as the same is lawfully admini∣stred, he will communicate to all worthie receiuers, the Bodie and Bloud of Christ, 1. Cor. 10.16. Now then, when the out∣ward

Sacrament is administred and receiued, as is aforesaid, [ A] God remembring his Couenant, reacheth vnto the soules of his people, by the powerfull hand of the Holy Ghost, the very bodie of his Sonne crucified, and his blood shed, and powred out, and hereby feedeth and nourisheth them to eter∣nall life.

The Obiect, or thing carnally and bodily receiued, is the Elementall Creature. The Obiect and thing receiued spiritu∣ally and internally, is the bodie and blood of Christ, crucified vpon the Crosse. The Donour and distributer of this inward gift, is the blessed Trinitie, the Sonne of God himselfe, and [ B] by appropriation, the Holy Ghost. The eating and drinking of it, is by Faith a, Iohn 6. 29. 35.40.47.

And thus if it be demanded, What kind and manner of Pre∣sence we maintaine? It is answered: First, a mentall and intel∣lectuall presence, by way of representation. Secondly, an ex∣hibitiue [ C] presence, by way of donation and Tradition, on Gods part; and faithfull reception on mans part, whereby wee possesse the thing giuen, and are vnited mystically to Christ our Head.

Now to the effecting hereof, locall and corporeall presence is not necessarie. A father and his sonne may bee absent by distance of place, one from the other, yet the sonne is truely and really vnited with his father, so as his fathers nature is in him, and he hath right in his fathers person and estate. A mans [ D] goods may be at Constantinople, and yet he liuing in England is a true possessour, or owner and proprietarie of them, and he may communicate and vse them, and distance of place hin∣dreth not his right and proprietie. Now although there bee a difference betweene things temporall and spirituall, yet thus farre there is agreement, That euen as wee possesse temporall meanes, being locally absent; so likewise wee may receiue and partake Christs bodie and blood locally distant, by the power of Faith, and by the donation of the Holy Ghost, according to a celestiall and spirituall manner. For in Baptisme b we are wash∣ed [ E] with the blood of Christ, and wee put on the Lord Iesus, Gal. 3.27: Now that which is absent, cannot wash, or bee put on, in a naturall manner, but a spirituall vnion and application is necessarie: Euen so, in the holy Eucharist, wee are nourished with the bodie and bloud of our Sauiour; but to the perfor∣mance

hereof, locall presence, or presence by indistance of place, [ A] is of no vse; but a spirituall vnion and application is sufficient.

These things premised, the Iesuits Argument is answered as followeth:

First, The bodie and bloud of Christ are in such sort truly and really presented in the holy Eucharist, as that they are truly and really eaten, not bodily, but spiritually, by Faith.

Secondly, Although they be receiued by Faith onely, yet they are truly and really communicated, by the powerfull ope∣ration of the Holy Ghost.

Thirdly, Christs bodie is not brought locally from Heauen [ B] vnto Earth; but being crucified vpon the Crosse, is symbolli∣cally represented vpon Earth by the Sacramentall signes, and actions; and being locally at this day sitting on Gods right hand in Heauen, is also truly and effectually communicated and giuen to worthie Communicants.

Fourthly, The Sacrament is not instituted in vaine, although Christs bodie and bloud are not locally present in the outward Elements: For if vpon the worthie receiuing of the Sacra∣ment, the Holy Ghost truly and effectually communicates vnto vs Christs bodie and bloud, to be the food and life of our [ C] soules, and doth not so effectually and fruitfully communicate the same by any other meanes; then there is great vse of this Sacrament, and vnspeakable benefit receiued by it, although Christs bodie and bloud are not locally contained within the outward signes.

Fifthly, The Fathers teach not, that Infidels and wicked persons receiue in, at their bodily mouth, the naturall bodie and bloud of Christ.

First, The Fathers cited in the Margine of the Iesuits booke, speake not of wicked and vnworthie persons. [ D]

Secondly, They affirme expressely, That Infidels and wicked persons receiue the bodie of Christ onely Sacramento tenus a, that is, according to the visible signe; and not reuera, in truth, and in deed; Panem Domini, non Panem Dominum b, The Bread of the Lord, and not the Bread which is the Lord (or the Lords Bodie.) The Author bearing the name of S. Cyprian c, saith, Lambunt Petram, Wicked men (like AEsops Foxe) licke the out∣side of the Rocke, but sucke not out the Honey. They receiue (saith Bernard d) Corticem Sacramenti & furfur Carnis, the out∣ward Barke of the Sacrament, and the Branne of Christs flesh. [ E] Beda e, Omnis Infidelis non vescitur carne Christi, No vnbeleeuer eateth the flesh of Christ. Hilarius f, Panis qui descendit de Coelo, non nisi ab eo accipitur qui Dominum habet & Christi membrum est, The Bread which came downe from Heauen, is receiued of

him onely, which hath the Lord, and is a member of Christ. [ A] Cyril of Alexandria a, For as much as wicked men doe not liue, nor are reformed to immortalitie, they eat not that flesh. Origen b, If it were possible for one, perseuering a wicked man, to eat the Word, which became Flesh, being liuing Bread, it would not haue beene writ∣ten, Whosoeuer eateth this Bread, shall liue for euer. S. Chrysostome c, This Bread filleth the mind, and not the belly; this is our Bread, and the Bread of Angels.

Thirdly, Whereas some of the Fathers say, That the bodie [ B] of Christ is receiued into the mouth; they vnderstand by the bodie of Christ, the Sacrament or outward signe of his bodie: as appeareth not onely by their owne Exposition, where they call the outward signe a figure of Christs bodie d; but also be∣cause they say, the bodie of Christ is visibly eaten, and his bloud is visibly drunke e. Also they affirme, That the bodie of Christ is spirituall food, and passeth not into the bodie f, but into the soule.

Notes

• a

  Turrecrem. sup. Decret. 3. pars d. Consecrat. dist. 2. ca. Quid sit. Corpus Christi, non est in Sacramento circū∣scriptiuè, quià non est ibi secundum commēsurationem propriae quantita∣tis ad locum, nec est ibi definitiuè cū non sit ibi ita quod non alibi est.
• b

  Estius 4. d. 1. §. 5. Virtus atquè efficientia quā pa∣tres sacramētis tri∣buunt, intelligi po∣test efficax ordina∣tio alicuius ad ali∣quid, vt videlicet illo posito, hoc quo∣què ad quod ordi∣natumest, certo po∣natur. Fauent. 4. d. 1. q. 4. disp. 2. c. 5. &c. 6. Exhibita illa ex∣teriori ceremonia & signo externo, recordatur Deus pacti sui, & suā pro∣missionem implet.
• a

  Caietan. O∣pusc. 〈◊〉〈◊〉. 2. 〈◊〉〈◊〉. 2. d. Euchar. cap. 1. Manducare 〈◊◊〉〈◊◊〉 Sacramentum, est per fidem formatam in charitate, in Chri∣sto manere, & è conuerso Christum in ipso 〈◊〉〈◊〉. Jbid. c. 2. Caro Christi vera spiritualiter concludenda est in hoc Sacramento, & comesta 〈◊〉〈◊〉 in hoc Sacramento, dat vitam aeternam. Et vsque adeo spirituali 〈◊〉〈◊〉, hoc 〈◊〉〈◊〉, vt 〈◊〉〈◊〉, quod quantum 〈◊〉〈◊〉 Christi 〈◊〉〈◊〉 in Sacramento, nisi spiritu∣aliter manducetur non prodest 〈◊〉〈◊〉.
• b

  Tertull. d. Re∣sur. Carn. cap. 8. & cap. 48.
• a

  Aug. d. Ciu. Dei l. 21. c. 25. & in 〈◊〉〈◊〉. tr. 27. Huius rei Sa∣cramentum &c. Su∣mitur à quibusdam ad vitā à quibusdā ad exitiū. Res vero ipsa cuius & Sacra∣mentum est, omni homini ad vitā nulli ad exitium, quicū{que} ei' particeps fuerit.
• b

  Id. in Ioh. tr. 59.
• c

  Cypr. d. Coena Dom. n. 22.
• d

  Bern. in Cant. Ser. 33.
• e

  Beda, sup. Exo. d. Agno Paschali.
• f

  Hilar. d. 〈◊〉〈◊〉. l. 8.
• a

  Cyril. in Ioh. lib. 4. cap. 14. Im∣pij cum non vi∣uant, nec refor∣mentur ad immor∣talitatem, non man∣ducant illam car∣nem.
• b

  Orig. in Matth. cap. 15. pag. 17. Am∣bros. d. Sacram. lib. 5. cap. 1. Bibit populus Dei, qui gratiam Dei consecutus est. Et cap. 5. Qui manducauerit hoc corpus fiet ei remissio peccatorum.
• c

  Chrysost. ex var. in Matth. Hom. 9.
• d

  August. contra Adimant. c. 12. Non dubitauit Dominus dicere, Hoc est cor∣pus meum, cum sig∣num daret corporis 〈◊〉〈◊〉. Tertull. c. Marc. lib. 4. c. 40. August. in Leuit. q. 57. Solet res quae significat eius rei nomine quam significat nuncupari. Idem, epist. 23. Exhac simili∣tudine [ C] plerumque etiam ipsorum retum nomina accipiunt.
• e

  Idem, d. verb. Apost. Serm. 2. Ambros. d. Sa∣cram. li. 4. ca. 4. Similitudinem praetiosi sanguinis bibis.
• f

  August. in Psa. 98. Ambros. d. Sacram. li. 5. c. 4. Non iste Panis est qui vadit in corpus, sed ille Panis vitae aeternae, qui animae nostrae substantiam fulcit.