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The Scripture in this place calls not expres∣fely the Lambe the Passeour. Ye shall gird your loines and put shooes on your feet, holding staues in your handes, and ye shall eate hastily for it is the Passeouer of our Lord. the hebrew hath it the Passeouer to our Lord. which whether it be meant of
the lambe it selfe, or of the whole compliment of the ceremonies required, or of thc lambe as eaten in that manner or order imports little, because it makes nothing at all against vs. for we must obserue that the word pascha hath a double sense: sometimes it is taken properly and primarily for the reall passing of the An∣gell from one house to another through Egypt: at other times and that commonly improperly or figuratiuely for the solemnity or feast ordained on that day when he passed, and so yearely vppon the same in insuing ages. Thus we take ordinarily the words Natiuity, Resurrection, Ascension of our Lord, either for his reall birth, rising from the dead, or his ascending into heauen; or for the solemnities of Christmas, Easter or Ascension: and to come to our purpose we take the word, Corpus Christi, the body of Christ either for his reall and true body, or for the feast in honour of his body called amongst vs (Corpus Christi) so that vppon that day one might say: Hic dies est corpus Christi. this day is Corpus Christi.
Now the same was amongst the Iewes, and instituted by Allmighty God in this place: so that by the word Pesach or Passeouer was vn∣derstood not the reall passing ouer of the An∣gell, but the feast or Passeouer in honour of it, and so it is not called in hebrew (as I haue noted) the passing ouer of out Lord, but, to our
Lord; that is in his honour for the great be∣nefit represented in the feast of the Pascha. Now if the Scripture had said: This is that very Passeouer wherein our Lord killed so many thousand Egyptians, and saued so many of our forefathers, as here is: This is my Body which is braken for you. This is my blood which shall be shed for many for the remission of sinnes, whereby the words body and blood are determined to his reall body and blood. for noe figure or type of them was brooken or shed for our finnes: it might haue had some shew of pari∣ty. for then must the paschall lambe needs haue been called the reall passage of the an∣gell, and not the festiuityes nominated by the same word. Thus vppon Corpus Christi day one may say: This day is the body of our Lord; vnderstanding by Corpus Christi, the solemnity so called as it is ordinarily vnderstood: it might well passe. hut if one should say vppon that day: Hic dies est Corpus Christi quod pro nobis datum est: this day is the body of Christ whieh so many hunderd yearcs a goe was giuen for our saluation. all the world would condemne him noe lesse of foolery then of falshood and impiety. Though therefore the thing it selfe, and the picture, memoriall and solemnity of it may be called by the same name in a large or ge∣nerall acception (thus the picture of Caesar is called Caesar, the solemnity of Corpus Christi is
called Corpus Christi) yet when there be cer∣taine other particles and words adioyned which tye it to a signification of the thing it selfe, and distinguish it from the picture or me∣moriall of it, then the figure or memoriall can neuer be vnderstood by that word accom∣panied with such adiuncts: neither can the pourtraict or solemnity be euer ioyned with that word explicated with those said restricti∣ue particules. Thus though seeing the picture of the present King of Spaine, I can say: this is King Phillip the fourth: for that word signi∣fies as wel King Phillip painted as really existing, yet I cannot say with truth if the word, is, be taken in its proper and substan∣tiall signification which for the present is sup∣posed I this is that King Phillip who liues now in Spaine, and whom this picture repre∣sents. neither can I say seeing the King him∣selue: this is King Philip which stands in such a chamber painted in the low countryes: for that is not the reall, but painted King, seeing therefore in the words of the institution, that which our Sauiour gaue his. Apostles is not only called his body which happily alone were indisserent to fignifie his body painted or reall; substantiall or figuratiue naturall or mysticall: but addes this restrictiue (which is giuen for you) which particle can agree only with his reall body. the opponent will proue
nothing at all against Roman Catholikes vn∣lesse there be produced out of Scripture some text where the word signifiing the thing it selfe, be applyed to the signe or figure with the same restrictiue and limiting particles, as proper to that thing it selfe; as here the word, my Body, is affirmed of the word, this, and de∣clared to be that body which was giuen for vs, so that the words, my Body which is broken or giuen for you, can neuer be taken for any signe or figure of his true body for then a mere signe of his body should be broken for vs.