A detection of sundrie foule errours, lies, sclaunders, corruptions, and other false dealinges, touching doctrine, and other matters vttered and practized by M.Iewel, in a booke lately by him set foorth entituled, a defence of the apologie. &c. By Thomas Harding doctor of diuinitie.

Of the Real presence of Christes Bodie in the Sacra∣ment of the Aulter. The 5. Chapter.

The Apologie. Pag. 218.

VVe saie that Eucharistia, that is to saie, the Supper of the Lorde, is a Sacrament that is, an euident representation of the Bodie and Bloude of Christ: vvherein is sette, as it vvere before our eies, the death of Christ, and his Resurr••ction, and vvhat so euer he did, vvhilest he vvas in his mortal Body: to the ende vve maie geue thankes for his deathe, and for our deliuerance. And that by the often receiuing of this Sacrament, vve may daily renevve the remembrance thereof, to thintent vve being fedde vvith the Bodie and bloude of Christe, may be brought into the hope of the Resurrection, and of euerlasting life: and maie most assuredly beleeue, that as our bodies be fedde vvith bread and vvine, so our soules be fedde vvith the Bodie and Bloude of Christe.

Confutation. fol. 90. b.

Among al these gay wordes, we heare not so much as one syllable vttered, whereby we may vnderstande, that yee beleeue the very Bodie of Christe to be in deede present in the blessed Sacrament of the Aulter. Ye confesse the Eucharistia, whiche commonly ye cal the Supper of the Lorde, to be a Sacrament, and al that to be none other, then an euident token of the Bodie and Bloude of Christe, &c.

Iewel. Defence. Pag. 220.

Here is no mention, saith M. Harding of Real presence, and thereupon he plaieth vs many a proper lesson. Notvvithstanding here is as muche mention made of Real presence, as either Christe, or his Apostles euer made, or in the Primitiue Catholique Church vvas euer beleeued.

Harding.

COnsidering how ofte this matter hath ben handled, and how few men are ignorant, what ech side saith: I wilbe the shorter in this place. First, I graunt the [ 1] eating of Christes body by faith to be necessarie. Againe, [ 2] I graunt the Sacrament to be a mystical figure of Christes death, and of his visible body. But I say farther, that be∣sides [ 3] eating by Faith, our flesh and body, receiueth Christes body, and that really. Which conclusion is pro∣ued, bicause the wordes of Christ, this is my body, are meant properly, and without any figure of speach, albeit the manner of the presence be figuratiue.

My reason to proue, that Christes wordes are meant properly, is the perpetual interpretation of the auncient Fathers, the sense and custome of the Churche. To be∣ginne with Tertullian, he saith in this wise: Caro ablui∣tur, vt anima emaculetur. Caro vngitur, vt anima consecre∣tur. Caro signatur, vt & anima muniatur. Caro manus im∣positione adumbratur, vt & anima spiritu illuminetur. Caro corpore, & sanguine Christi vescitur, vt & anima de Deo sa∣ginetur. The flesh is washed, that the soule may be made without spot. The flesh is annointed, that the soule may be consecrated. The flesh is signified, that the soule may be fenced. The flesh is shadowed with the laying on of handes, that the soule also may be lightened with the holy Ghost. The flesh is fed with the body and bloude of Christe, that the soule also may be made fat of God.

In these wordes, as diuers Sacramentes are ioyned to∣gether, so herein they agree al, that the flesh is the meane, by which the grace of God passeth to the soule. As ther∣fore in Baptisme the flesh is washed, that the soule may

be cleansed: so in the Sacrament of the Aulter, the flesh is fed with the body and bloude of Christ, that the soule may be nourished with the godhead, which dwelleth in that fleshe. It is then to be noted, that the fleshe eateth not material bread and wine, but the body and bloud of Christ. For as the thing, wherewith we are washed, is water, and that wherewith we are anointed is oile: euen so that, wherewith the flesh is fed, is the body and bloud of Christ. The instrument therefore of Gods grace is none other in the Supper, beside that flesh, wherein the fulnesse of the Godhed dwelleth.

It is wel knowen, that our flesh hath no faith to eate Christes body withal. Therefore when our flesh is said to be fed with Christes body, it is clearly meant, that our flesh is also really fed, with Christes owne substance, as it is washed with water. And as by water touching our flesh, cleannes cometh to our soule, euen so by the body of Christ touching our flesh, the fatnes of God (so Ter∣tulliā speaketh) that is to saie, the plentiful grace of God, commeth to our soule. For in that flesh God the sonne dwelleth corporally. And by that only flesh grace is most abundantly ministred vnto vs, for which cause that flesh is made the instrument of grace to vs.

Hereunto agreeth S. Ambrose: Idem Dominus noster Iesus Christus consors est & diuinitatis, & corporis: & tu qui accipis eius carnē, diuinae eius substantiae in illo participa∣ris alimento. The same our Lord Iesus Christ is partaker both of Godhead, and of body. And thou which receiuest his flesh, art made partaker in that foode of his Diuine substance. There S. Ambrose spake of receiuing the Sacrament, and expounded, how Christe is the liuing

bread, that came downe from heauen. His flesh (saith he) came not from heauen: but whiles thou receiuest that flesh, in that foode thou art made partaker of the god∣head. But if it were bread, which we receiue at Christes supper, in that foode of bread we should not be made partakers of the diuine substance. For the diuine sub∣stance is in none other foode (as to be receiued of vs) but only in the flesh and bloude of Christ. And there it is for our sakes: and for that diuine substances sake, the flesh of Christ is geuen really to vs: that thereby the Godhead may the more mightily poure grace, and the seede of immortalitie into our soules.

By faith we might feede of the Godhead, but by that meanes onely we should not be made partakers of the godhead as by the best meane. For the flesh of Christ with our faith, is a better meane to deriue the godhead vnto vs, then faith alone. Faith suffised the olde Fathers, bicause there was yet no better meane. But when Christ had once taken flesh, then his flesh together with saith, was an other manner of meane to make vs partakers of more abundant grace. For now we touch really the flesh of Christ by the formes of bread and wine, euen as in the daies, when he liued in earth, diuers personnes touched him by touching his garment, which was about his flesh. And by that meanes as they were most spedily healed, so are we.

Chrysostom crieth out: Quomodo comparebis ante tri∣bunal Christi, qui manibus, ac labijs immundis ipsius audes contingere corpus? Et regem quidem nolles ore tuo foetido adosculari, regem verò coeli anima graueolenti oscularis? Oro te, an voles manibus illot is ad oblationem accedere? Atqui

manibus quidem ad tempus contin••tur, in ill••m ver••〈…〉〈…〉 resoluitur, seu diuersatur. Cur non vasa vides ita vndique lota, ita splendida? Illa non sunt capacia illius quem in se habent, non sentiunt illum, nos verò planè. How shalt thou appeare before the throne of Christ, who art so bold, as with vncleane handes, and lippes to touch his body? Thou wouldest not aduenture to kisse the king with thy stincking mouth, and wilt thou kisse the king of heauen with a foule stincking soule? I praye thee, wilt thou not washe thy handes, before thou comest to the oblation? And yet in thy handes he is holden but for a time, but into the soule he is wholy resolued, or (there) maketh his a∣bode. Wherefore beholdest thou not the vessels, how they be cleane washed, and shine ful brightly? And yet they be not partakers of him, nor feele him, whom they conteine, but we doo truly.

In this discourse it is euident, that we touch Christ in the Sacrament. In so much that he saith, the vessels hold him, our handes holde him, and our soule holdeth him. Marke wel that the selfe same thing is in the vessels, (to wit, in the patin, and in the chalice), and in the hand al∣so, which is in the soule. Bread and wine are not in our soule but only Christes fleash. Wherefore it is Christ al∣so which is in the vessels, and in our hand▪ But he is hol∣den in our hand, saith S. Chrysostom, ad tempus, a while. But he dwelleth in our soule none other wise, then if one thing were made of bothe, and one were resolued into the other. Againe the vessels hold him, but they partake him not, bicause they lacke faith. But it is the same Christ in the vessels and in our handes, which is in our soule. For from the vessels he commeth to our

handes, and from our handes into our bodies, and so into our soules. What extreme impudencie then is it to say, that in these wordes S. Chrysostom meant not the bloud of Christ to be really in the Chalice, and his body to be really vnder the forme of bread?

Leo the great saith, ye ought so to communicate of the holy table, that ye doubt nothing at al of Christes body, and bloud. Hoc enim ore sumitur, quod fide creditur, for that thing is taken in by mouth, which is beleeued in faith. But the thing beleeued in faith concerning Christes supper, is the manhod, and godhead of Christ. Therefore the selfe na∣ture of God, and man, is receiued in mouth. What can be prentended here to the contrarie?

Cyrillus saith, The mystical blessing, when it is becomme to be in vs, doth it not cause Christ to dwel corporally also in vs, by the cōmunicating of his flesh? Marke that the meane of Christes dwelling corporally in vs, is the receiuing of the Sacrament. And with Cyrillus it is wel knowen, how thorowly S. Hilarie agreeth.

Last of al S. Gregorie saith: Quid sit sanguis Agni, non iam audiendo, sed bibendo didicistis. Qui sangus super v∣trumque postem ponitur, quando non solùm ore corporis, sed etiam ore cordis sumitur. In vtroque etenim poste sanguis Agni est positus, quando sacramentum passionis illius cum ore ad redemptionem sumitur, ad imitationem quoque in∣tenta mente cogitatur. Nam qui sic redemptoris sui sangui∣nem accepit, vt imitari passionem illius nec dum velit, in v∣no poste sanguinem posuit. What the bloud of the Lambe is, ye haue now learned, not by hearing, but by drinc∣king. This bloud is put vpon both the postes, when it is receiued not onely by the mouth of the body, but also

by the mouth of the soule. For the bloud of the Lambe is put vpon both postes, when the Sacrament of his pas∣sion is both receiued by mouth for our redemption, and is also ernestly thought vpon in the minde, for imitation. For he that so receiueth the bloud of his Sauiour with this minde, that he is not yet willing to folow his Passi∣on: hath put the bloud but vpon one poste.

The very same bloud which is receiued with the mouth of the hart, is also expressely taught, to be receiued with the mouth of the body. It is not therefore bread, that entreth into the mouth of the body, and it is the flesh of Christ, that entreth into the hart. But the selfe same thing, which the hart feedeth on, entreth in at the mouth. These are such testimonies, that can neuer be a∣uoided by any Answere, and at this present they may suf∣fice for this controuersie of the Real Presence. For what soeuer M. Iewel bringeth, wel may it perhaps proue a fi∣gure, which I graunt, but that figure is also the truth: as it may appeare by these witnesses now alleged. For the Fathers be not contrarie one to the other, but agree al in one faith, and doctrine, specially in this matter, which was euer so con∣tinually beleeued and practi∣sed in the whole Churche.

Notes

• Matt. 26. That these vvordes, this is my body, this is my Bloude, are meant properly. Tertulliā. de resurr. Carnis.
• The flesh is the meane, vvhereby the grace of God passeth vnto the soule.
• Coloss. 2.
• Ambros. de Sacra∣ment. li. 6. cap. 1.
• Ioan. 6.
• Ioan. 1.
• Christe is touched novv of vs. Luc. 6.
• Chrysost. in epistol. ad ephes. homil. 3.
• Christe holdē in our hand.
• Leo ser∣mone. 6. de ieiunio. 7. mensis. Christes bodie is receiued vvith mouthe.
• Cyrillus lib. 10. in Ioan. c. 13.
• Hilarius de trinit. lib. 8. Gregorius in Euan∣gelia ho∣mil. 22.