Rejoinder to Bristows Reply, Part 2 · Book 4 · Chapter 13
CAP. XIII.
These words of Christes supper, Hoc facite, do not onelyonly signifie, do Sander.this: but much rather, Make this thing, wherof it followeth, that the bodie of Christ is commanded to be made.
Although Hoc facite, might signifie nothing, but make Fulke.this thing: yet it would not followe; that the bodie of Christ is commanded to be made, but rather a Sacramēt of his bodie & bloud, which are two seuerall thinges, which, if he had commanded to be made, he would hauehave said, Haec facite, make these things, & not Hoc facite, make this thing. But when Sander hath prated his fil of ag…r… & facere foreign and foreign, the verbs facere & foreign fignifie to do, which he cannot denie, & therefore will hauehave the verbe to fignifie in this place, both to doe & to make, which is most absurd. But S. Paul putteth the matte… out of question, rehearsing the wordes of Christ perteining to ye cup, saith: This cup is the newe Testament in my bloud: Hoc facite, doe this thing as often as ye shall drink, for the remembrance of me. And telling vsus what they should do, he addeth a reason of yt saying: For as often as ye eat this bread, & drink this cup, you shewe the Lords death vntil he come. Behold, what it is to do this thing in remembrance of him. In eating & drinking of this bread & cup, to preach the Lords death. Sander will reply, that This is general to all the Church: but Christ saying Hoc facite, speaketh onelyonly to his Apostles and in them to all priestes. I aunswere, Christ speaketh to his whole Church, neither can it be proued, that the apos…l…s only were present. And yet it followeth not, that eueryevery priuate man hath authoritie to minister the communion, seeing God hath chosen special persons, for the administration of all publike actions in his Church.
As for the saying of Dauid, memoriam fecit, &c. He hath made a remembrance, is to no purpose, for although he spake of the sacrament as he doth not, yet there is great difference betweene making the bodie of Christ, and making a remembrance of his meruailous workes. But Sander will faine the consent of the old fathers, to proue that Christes bodie is made. I will not denie, but the fathers sometime vse so to speake, when they vnderstande the sacrament, signe and figure of Christs bodie, and not as Sander doth his reall bodie to be made of breade: yet none of them expoundeth hoc facite, to be of a making, as well as of a doing. First hee alleageth the Liturgies of Iames, Clemens, Basil and Chrysostome, although none of them is his, whose name it beareth, yet are they of some antiquitie, and what say they? Fo…sooth there is a prayer in them, that God would send his holy spirite vponupon them, and the holy giftes, which may sanctifie and make this bread the bodie of Christ. Heere breade is made the bodie of Christ. Very good, but by whom? by ye priest, or by ye holy ghost? If by the holy ghost, then it is not by vertue of these words, Hoc facite, which were not spokē to the holy ghost but to men. I omit, that this prayer in the old Liturgies, is vsed after ye words of consecration rehearsed, by which is giuen vsus to vnderstand, that the bread is made the bodie of Christ, by the holy ghost in the faithfull, that receiue the bread, and not as it lyeth on the table. The like prayer he citeth, out of Cyrillus of Ierusalem: That the holy ghost woulde make the breade the bodie of Christ, and the wine the bloud of Christ, in Cate. myst. 5. But this is merueilous, that Sander saith: hee is desired so to doe, of the priest: who were not otherwise able to make so great a mysterie, if Christ had not commaunded him to make this thing: But I replie, if Christ had commaunded the priest to make his bodie, what neede he desire another to make it? And in that ye holy ghost must make it, it is certaine that Christ commaunded not the priest to make it. Out of Dionysius the counterfeit Areopagite, hee vrgeth the wordes foreign and foreign to signifie a making or working of holie thinges, which may well stande with making and working of the sacrament, although there bee no making of Christes hodie commaunded. To lustinus we answered before in the … circumstance. But Irenaeus hath these wordes. Quando mixtus calix &c. when the Chalice mixed with water, and the breade being broken, taketh the worde of God, then the Eu…harist of the bodie and bloude of Christ is made. It is made, saieth Sander, Yea verily, but it is one thing to say, ye Sacrament of Christes bodie and bloude is made, another thing to say his naturall bodie is made. But what is the Eucharist with you Papistes? the verie bodie and bloude of Christ. Then the sense of Irenaeus wordes must be thi…: the verie bodie and bloude of Christ, of the verie body and bloud of Christ is made: which were more then ridiculous.
Tertullian against Marcion saith, lib. 4. Acceptum panem &c. The breade which he had taken and distributed to his disciples, hee made it his owne bodie. Loe saith Sander, he made the breade his bodie. Yea sir, but within six wordes following, he sheweth howe breade was called his bodie: namely, because it was a figure of his bodie. Ambrose de iis qui mysteriis init, saith Cap. 9. Sacramentum &c. This sacrament which thou receiuest, is made by the worde of Christ. And hoc, quod conficimus, corpus ex virgine est. This thing which we make, is the bodie taken of the virgine. But let Ambrose expounde himselfe in the words following, soone after, vera vtique caro Christi quae crucifixa est, quae sepulta est: verè ergo Carnis illius sacramentum est, &c. It was the true flesh of Christ which was crucified, which was buried: wherefore it is truely a Sacrament of that flesh. Our Lorde Iesus himselfe ci… eth out, This is my bodie: before the blessing of the heauenly wordes it is called another kinde, after consecration, the bodie of Christ is signified. He himselfe calleth it his bloude, before consecratino it is called another thing, after consecration it is called bloude. Likewise when Hierom in Ep. ad Hel. saith that Priestes doe make the bodie of Christ with their holy mouth, hee meaneth the sacrament of his bodie, as he saith immediately after, …hat we are become Christians by them, meaning by the …acrament of baptisme ministred by them.
Against Iouinian lib. 2. hee saith: that Christ offered wine in typo sanguinis sui, in token of his bloude, and the whole sacrament he calleth mysterium, quod in typo suae passi…nis expressit: the mysterie which he expressed in the token of h… passion.
Out of Chrysostome are cited diuerse places, al which are rather against Sanders making, then for it, as these: The priestes make the oblation, which Christ gaue to his disciples. in 2. Tim. 2. He meaneth the sacrament vnproperly called of the old writers, an oblation, or sacrifice. Againe: The sacraments are begun and made perfect by the priest, de sacer. lib. 3. Againe, Non homo est qui corpus, &c. It is not a man which maketh the bodie and bloude of Christ, but the same Christ, which was crucified for vsus &c. Yet Sander saith, Christ saying. Hoc facite, commaunded men to make his bodie. Aug. Cont. Faust, Manich. lib. 20. cap. 3. saith that our breade & chalice is made mysticall vntounto vsus, not borne, made I say: Therefore hoc facite signifieth make this thing. I deny the argument, especially vnderstanding this thing for the naturall bodie of Christ. The same Augustine contra Adimantum saith: Our Lorde doubted not to say, This is my bodie, when hee gaue a signe of his bodie. Wherefore if hoc facite be, make that thing, which Christ gaue, it is make a signe of his bodie. The rest of the authorities of Theophilact, Damascene, Euthymius, Anselmus &c. I will not stande to rehearse, because they being late writers, speake often more neere vntounto the Popish heresies: And some of them were ranke papists: yet in this matter, for the signification of hoc facite, make this thing, not one of them speaketh directly, as Sander defendeth. But that the olde writers vse often the worde of making the bodie of Christ, & the sacrament &c. It proueth not that they vnderstoode facere in Christs wordes to make one substance of another, although by doing as Christ commaunded, such a bodie as he spake of, and such a sacrament was made.