Discussion of the Popish Doctrine of Transubstantiation, Part 1 – Part 2

Discussion of the Popish Doctrine of Transubstantiation · Part 1 – Part 2

p. 1A Briefe Discourse conteining diuers Arguments against the Popish Doctrine of Transubstantiation.

THE Question is, whither Christ be corporally present in the Sacrament of the Eucharist by vertue of a Transubstantiation or a reall conuersion of the Bread and Wine into the naturall Body and Blood of Christ. This those of the Church of Rome affirme, we deny; & refuse to yeeld to for these Reasons.

1. That which no Scripture enforceth vponupon vsus, that in matter of Faith wee are not bound to beleeue. For the Scripture is the Rule of our Faith. aaIn his, quae apertè posita sunt in Scriptura, inveniuntur illa omnia, quae continent fidem, moresque viuendi. Aug. de doctr. Christ. l. 2. c. 9.In it (saith August.) are found all those things, Which concerne faith and good life. And, bbHoc quiá de Scripturis authoritatē non habet, eadem facilitate contemnitur, qua probatur. Hieron. in Math. c. 23.Matt 23That which hath not authoritie from it, (saith Ierome) may as easily be reiected, as it is auerred. And, ccNihil de co constat, quia Scriptura non exhibet. Tertull. de carn. Christ.Of that (saith Tertullian) there is no certaintie, that the Scripture hath not.

But that Christ is present corporally in the Sacrament of the Eucharist by vertue of any such Transubstantiation or reall conversion of the Creatures into the naturall Body and Blood of Christ, no Scripture enforceth vsus to beleeue. Nor are we therefore bound to beleeue it.

That no Scripture enforceth vsus to beleeue it, shall appeare by examination of those places that are alleadged commonly to prooue it. The places vsually produced are principally two.

p. 2The former place is out of the Institution it selfe; those words of our Sauiour, This is my Body. Matth. 26. 26. Marke 14. vers. 22. Luke 22. vers. 19. 1. Corinth. 11. vers. 24.

That these words enforce vsus not to beleeue any such thing, is thus prooued. If these words may well be taken figuratiuely, as well as some other speeches of the like kinde in Scripture, and other the like phrases vsuall in ordinary speech, then these words enforce vsus not to beleeue any such thing. But these words, This is my Body, may well be taken figuratiuely as well as other speeches of the like kinde in Scripture, to wit, ddGen. 41. 26, 27. Septē boues, & septem spicae septem anni sunt: & non dicit septem annos significant. Aug. in Leuit. quaest. 57.Gen 41:26Gen 41:27The seauen kine, and the seauen eares are seauen yeeres: eeApoc. 17. 12.Rev 17:12The ten hornes are ten Kings: ff1. Cor. 10. 4.1 Cor 10:4The Rocke was Christ: and as other phrases vsuall in ordinary speech, as ffffIntuentes tabulam aut parietem dicimus; Ille Cicero est; ille Salustius, ille Achilles, ille Hector: hoc flumen Simois; illa Roma, cum aliud nihil sint quam pictae imagines: & omnes ferè imagines earum rerum quarum imagines sunt, nominibus appellati solent. Aug. ad Simpl. lib. 2. quaest. 3.when pointing to the pictures of Alexander, Caesar, William the Conquerour, Virgil, Liuie and the like, we say, This is Alexander that conquered Asia; This is Caesar that conquered France; This is King William that conquered England; This is Virgil that wrote of Aeneas; This is Liuie that wrote the Romane storie; and the like.

These words therefore enforce vsus not to beleeue that Christ is corporally present in the Sacrament, by vertue of any such Transubstantiation.

The truth hereof is acknowledged euen by our Aduersaries themselues. Cardinal Bellarmine granteth that ggHaec verba necessario inferunt, aut veram mutationem panis, vt volunt Catholici, aut mutationem metaphoricam, vt volunt Caluinistae; nullo autem modo sententiam Lutheranorum admittunt. Bellarm. de Euchar. l. 2. c. 19.these words, This is my Body, may imply either such a reall change of the Bread as the Catholikes hold, or such a figuratiue change as the Caluinists hold, but will not beare that sense that the Lutherans giuegive them. And, Cardinal Caietan acknowledgeth and freely confesseth, that hhNon apparet ex Euangelio coactivum aliquod ad intelligendum haec verba propriè. Cajetan. in Thom. part. 3. quaest. 75. art. 1.there appeareth not any thing out of the Gospel that may enforce vsus to vnderstand those words p. 3properly. This is my body. And he addeth that iiEx subi…nctis verbis non potest concludi euidenter praemiss… verba esse intelligendapropriè. Ibid. Et posteà; cum …uius relationis veritate stat praeiacentem esse veram solum in sensu metaphorico: vt patet in exemplo, Petra autem erat Christus, non propriè sed metaphoricè inteiligenda. Et similiter illa propositio, (Hoc est corpus meum) esset vera, si in solo metaphorico sensu esset p olata.nothing in the text hindreth but that those words, This is my body, may as well be taken in a metaphoricall sense, as those words of the Apostle, The Rocke was Christ: and that the words of either proposition may well be true, though the thing there spoken be not vnderstood in a proper sense, but in a metaphorical sense onelyonly. And I finde alleadged out of Bishop Fisher in a worke of his against Luther (for the booke I hauehave not) these words; **Hactenus Matthaeus; Neque est hic vnum verbū vnde probetur in Mis…a nostra vera carnis & Sarguinis Christi presentia. Ioan Rof…ēs. contr. Captiu. Babylon.There is not one word in S. Mathewes Gospel, from which the true presence of Christs flesh & blood in our Masse may be prooued. Ex Scriptura probari non potest. Ibid.Out of Scripture it cannot be prooued. Thus by the Confession of our Aduersaries themselues, our Sauiours words may well beare that meaning that we giuegive them, and there is nothing in the Text that may enforce vsus to expound or vnderstand them otherwise.

It is absurd therefore for any to reason thus, as many yet are wont to doe; Christ saith, This is my Body: and we are bound to beleeue Christ: and therefore we must needs beleeue that Christ is corporally present in the Sacrament. Since that the words of Christ by our Aduersaries their owne confession may be most true, and yet no such thing at all be meant by them, or intended in them. And the same may well be shewed, (as Caietan pointeth vsus to it) by the like. For must we not beleeue the Apostle as well as Christ? or must we not beleeue Christ as well in one place as in an other? But the Apostle saith, that kk1 Corinth. 10. 4.1 Cor 10:4The Rocke was Christ: And yet no man beleeueth therefore that the rocke was turned into Christ; though he beleeue the Apostles words in that place. Yea our Sauiour himselfe saith; llLuke 12. 20.Luke 12:20This Cup is the new Testament: and, mmMatth. 26. 28.Matt 26:28This Cup is my Blood. And yet is no man so senselesse as therefore to beleeue that the Cuppe which our Sauiour then held, was turned either into the New Testament, or into Christs blood. As well therefore may a man prooue that the Rocke was turned into Christ, because p. 4the Apostle saith nnNon dicit, Petia significat Christum; sed tanquam hoc esset, quod vtique per substantiam non erat, sed per significationem, Petra autem erat Christus. Aug. in Leuit. quae. 57.not, The Rocke signified Christ, but expressely, The Rocke was Christ: or that the communicants themselues are turned into bread, because the Apostle saith, oo1. Cor. 10. 4.1 Cor 10:4We are all one Bread: or that the Cup was turned either into the New Testament, or into Blood; because our Sauiour saith, This Cup is the New Testament; and, This Cup is my Blood: as that the bread is turned into the Body of Christ, because our Sauiour saith of it, This is my Body. The Rocke was Christ onelyonly symbolically and sacramentally, by representation and resemblance: and the Cup, that is, the wine in the Cup, (for so our Sauiour saith it was, qqMath. 26. 29.Matt 26:29the fruite of the vine) was the New Testament, as rrGen. 17. 13.Gen 17:13Circumcision the Couenant, as ssGen. 17. 11.Gen 17:11a signe and ttRom. 4. 11.Rom 4:11a seale of it. And in like manner is the bread said to be the Body of Christ, as uuExo. 12. 11.Exod 12:11the Paschal Lambe is called Petra Christus in signo, Aug. in Ioan. tract. 26. quia significat Christum. Idem. epist. 102. Ibi Petra Christus; nobis Christus quod in altari ponitur. Idem in Ioan. tract. 45.the Passeouer, not really or essentially, but typically and sacramentally, as a type and signe of the same. Yea so the Ancient Fathers expound the words. xxAcceptum panem & distributum discipulis corpus suum illum fecit, Hoc est corpus meum dicendo, id est, figura corporis mei. Tertull. contr. Marcion. lib. 4. cap. 40.The Bread (saith Tertullian) that Christ tooke and distributed to his Disciples he made his Body, saying, This is my Body, that is, a figure of my Body. And, yyDominus non dubitauit dicere, Hoc est corpus meum, cum signum daret corporis sui. Aug. contr. Adimant. cap. 12.The Lord (saith Augustine) doubted not to say, This is my Body, when he deliuered the signe of his Body. And he giueth else-where a reason of such manner of speech; to wit, because zzSolet res quae significat eius rei nomine quā significat nuncupari. Aug. in Leuir. quaest. 57. Aliquando res que significat, nomen eius rei quā significat accipit. Idem epist. 102. Solent imagines rerum earum nominibus appellari, qua…um imagines sunt. Idem ad Simplic l. 2. q. 3.Signes are wont to be called by the names of the things by them signified: and aaSi sacramenta quand…m similitudinem eatum retum quarum sunt Sacramenta, non haberent, omnino Sacramenta non essent. Ex hac auiem similitudine plaerum que etiam ipsarum retum nomina accipiunt, Aug. epist. 22.Sacraments by the names of those things whereof they are Sacraments, in regard of the similitude that they hauehave of them. And so, saith he, aaSicut secundum quendam modum Sacramentum corporis Christi, corpus Christi est; Sacramentum sanguinis Christi, sanguis Christi est. Aug ibid.the Sacrament of the p. 5body of Christ is in some sort the Body of Christ; and the Sacrament of the blood of Christ is the blood of Christ.

Yea you shall finde that which wee herein maintaine, euidently confessed and confirmed by the Glosse vponupon Augustine in the Popes owne Canons. Augustines words inserted into the Corps of the Canon Law are these; bbSicut coel… stis panis quae Christi caro est, suo modo vocatur corpus Christi, cum reuein sit sacramentum corporis Christi, illius viz. quod visibile, quod palpabile, mortale in cruce, positum est: vocatur que ipsa immolatio carnis quae sacerdotis manibus fit Christi passio mors, crucifixio, non rei veritate, sed significante mysterio: sic sa… amentum fidei, quod baptismus intelligitur, fides est. Aug. apud Grat. de consecra. d 2 c. Hoc est.As the heauenly Bread, which is the Flesh of Christ, is in it owne manner called the bodie of Christ, when as in deede and truth it is a sacrament of that body of Christ, which being visible, palpable, and mortall was placed on the Crosse: and that immolation of Christs flesh which is done with the Priests hands is called Christs passion, death, and crucifying, not in the truth of the thing, but in a mystery signifying it: so the Sacrament of faith, whereby we vnderstand Baptisme, is faith. And the Popish Glosse vponupon that place thus speaketh; ccCoelestis, id est, coeleste sacramentum quod verè representat Christi carnem, dicitur corpus Christi, sed improp…è: vnde dicitur, suo modo; sed non rei veritate, sed significante mysterio; vocatur Christi corpus, id est, significat. Gloss. ibid.The heauenly bread, that is, the heauenly Sacrament, which truly representeth the slesh of Christ, is called the Body of Christ, but improperly: and therefore is it said, In it owne manner, but not in the truth of the thing, but in a significant mystery. So that the meaning is, It is called the body of Christ, that is, it signifieth the body of Christ. Thus word for word the Glosse.

Thus you see what our very Aduersaries themselues graunt vsus concerning the exposition of these words, This is my body: and that which may be gathered from them. The wordes of Christ prooue not necessarily (saith the Romish Cardinall) that the bread is turned into Christs body. And, when the bread is called Christs body, the meaning is, (saith the Popish Canonist) that it signifieth Christs body. And what is this, but the very same that we say?

To conclude, as **Dominus ait, …pse est Elias: ipse au…em ait, Ego non sum Elias. Recte Iohannes propriè, quia Dominus figuratè. Aug. in Ioh. tract. 4.Augustine well obserueth, Christ saith, ““Mat. 11. 14.Matt 11:14Iohn is Elias; and Iohn himselfe saith, ''''Ioh. 1. 12.John 1:12I am not Elias: and yet neither of them crosse the other, because Iohn spake properly, and Christ figuratiuely: So Christ saith, This bread p. 6is my body, in one sense; and we in another sense that it is not his body: and yet wee crosse not Christ; because wee speake properly, hee figuratiuely, as the Glosse it selfe confesseth. And on the other side they were **Mat. 26. 60, 61.Matt 26:60Matt 26:61false witnesses though they alledged Christs owne words mis-expounded of the materiall Temple, which ssIoh. 2. 19. 21John 2:19John 2:21hee meant of the mysticall Temple, his humanity. And so may others be, though they alleadge Christs owne wordes of the bread being his body, vrging that as spoken properly, that by him was figuratiuely spoken.

If it be obiected that by this our deniall of Transubstantiation, and of Christs corporall presence, we make the Sacrament to be nothing but bare bread.

I answer, that notwithstanding such Transubstantiation and corporall presence bee denied, yet it maketh the Sacrament no more to be but bare bread; then it maketh the water in ccBaptismus etsi Deus non est, magnum camen aliquid est, quia sacramentum est Dei. Aug. de vnic. Bapt. c. 5.Baptisme to be but bare water, because all deny any such conuersion or corporall presence in it. A piece of waxe annexed as a seale to the Princes Patent of pardon or other like deed, is of farre other vse, and farre greater effic…cy and excellency then other ordinary waxe is, though it be the very same in nature and substance with it, and with that which it was it selfe before it was taken vntounto that vse. And so is the bread in the Lords Supper, being a seale of Gods couenant, and of Christs last will and Testament, of faire other vse, and of farre greater efficacie and excellencie then any other ordinary bread is, though it be the same still in nature and substance with it, and the same with that for substanse that it was before it was so consecrated. That which Pope Gelasius and Theodoret, both expresly anouch. ddCertè sacramenta quae sumimus corporis & sanguinis Christi, diuina res est, &c. et tamen esse non desinit substan… vel natura panis & vini, sed permanent in suae proprietate naturae: & certè imago & similitudo corporis & sanguinis Christi in actione mysteriorum celebratur. Gelas. Ep. Rom. de 2. in Christo natur. in Bibliothec. Patr. tom. 4.Surely the Sacraments (saith Gelasius) which wee take, of Christs body and blood, are a diuine thing, and thereby therefore are we made partakers of the diuine Nature: and yet ceaseth there not to be p. 7there the nature or substance of bread and wine, but they abide still in the propriety of their owne Nature: And certainely an image and similitude of Christs body and blood is celebrated in those mysteries. And, eeNeque enim signa mystica post sanctificationem recedunt à sua natura: manent enim in priore substantia & figura & forma Theodoret. dialog. 2.The mysticall signes (saith Theodonet) after the sanctification doe not forgoe their owne nature, but retaine still their former substance, and figure, and forme. And againe, the same Theodoret, ffQui quod naturâ corpus est triticum & panem appellauit, & vitem rursus seipsum nominauit, is symbola & signa quae videntur, appellatione corporis & sanguinis honorauit non naturam mutans, sed naturae gratiam adiiciens. Theodoret. di…log. 1.He that called that which is by nature his body, ggIoh. 12. 24.John 12:24wheat, and hhIoh. 6. 51.John 6:51bread, and againe named himselfe iiIoh. 15. 1.John 15:1a vine; he hath honoured the symbols and signes which we see, with the titles of his bodie and blood, not changing the nature of them, but adding grace to it.

Thus they, and thus we: and yet neither doe they nor wee therefore make the Sacraments of Christs body and blood nothing but bare bread and wine.

The latter place vsually alledged to this purpose, is that large Discourse our Sauiour hath concerning the eating of his flesh, and drinking of his blood. Ioh. 6. 51-58.

True it is indeed, that if the bread and wine in the Eucharist be transubstantiated into the naturall body and blood of Christ, and there bee such a corporall presence, as Papists imagine; it must needs follow that Christs very flesh is eaten, and his very blood it selfe is corporally drunke in the Sacrament: And to this purpose also Pope Nicholas in that solemne forme of recantation that hee enioyned Berengarius inserted into the body of the Canon, auoweth that kkVerum corpus Domini nostri Iesu Christi & non sacramē tum solum, sensualiter, & non in sacramento solum, sed in veritate manibus sacerdotum tractari, & sidelium dentibus atteri. Nicol. Pp. de consecra. d. 2. c. Ego Barengarius.the very body of Christ in the Eucharist is broken with the Priests hands, and torne in pieces with mens teeth, not sacramentally only, but sensually: and that all that hold the contrary deserue to be eternally damned. A sensuall indeed and a senslesse assertion, yea an horrible and an hideous speech; full fraught (I may well say, though it proceeded from a Pope, who, they say, cannot erre) with extreame impiety and blasphemy, and such as Christian e…res cannot but abhor to hear. In so much that their owne Glosser vponupon the place well warneth vsus to p. 8take heed how we trust him, llNisi sanè intelligas verba Berengarii, in maiorem incides haeresm, quam ipse habuit. Glos. ibid.Lest … fall into a worse heresie then Berengarius euer held. But thus one monstrous opinion breedeth and begetteth another. And this indeed must needs follow vponupon the former. The corporall presence of Christ in the thing eaten, must needs inferre and enforce a corporall eating of him: and to prooue the same they presse commonly our Sauiours words in that place of eating his flesh and drinking his blood. Which as, with some of the Ancients indeed, they vnderstand of the Eucharist, so they expound (though without their consent therein) of a corporall and carnall eating of Christs flesh.

But neither are those words of our Sauiour to be vnderstood of any such corporall eating and drinking: nor doth Christ at all in that whole Discourse speake of the Sacrament of the Eucharist; which was not then as yet instituted, but of feeding on him spiritually by faith, which is done not in the Sacrament onelyonly, but out of it also.

And first, that the place is not to bee vnderstood of any such corporall eating and drinking, it is aparent.

For it is a good and a sure Rule that Augustine giueth: mmSi praeceptiua locutio flagitium aut facinus videtur iubere, figurata est. Aug. de doct. Christi. l. 3. c. 16.If in any precept some hainous or flagitious thing seeme to be enioyned, you may thereby know it to be a figuratiue speech. I need not apply this generall Rule to the point in hand; Augustine doth it for mee. Hee instanceth in that very particular that wee now treate of. nnNisi manducaueritis, &c. Facinus vel flagitium videtur iubere. Figura est ergò, praecipiens passioni Domini esse communicandum & s…au…ter atque vtiliter recondendum in memoriâ quod pro nobis caro eius crucifixa & vulnerata sit. Aug. ibid.Vnlesse you eate (saith he) the flesh of the Sonne of Man and drinke his blood, you hauehave no life in you. It seemeth to enioyne an hainous and flagitious thing. It is a figuratiue speech therefore, commanding vsus to communicate with Christs passion, and sweetly and profitably to lay vp in our memory, that his flesh was crucified and wounded for vsus. So that this place by Augustines Rule, and his owne application of it is to be vnderstood figuratiuely, and doth not therefore inferre any corporall feeding.

2. That this whole Discourse of our Sauiour is not to bee vnderstood of any Sacramentall or corporall, but of p. 9spirituall eating onelyonly, it is likewise apparent.

For 1. None are saued, but such as so feede on Christ, as is there spoken of. ooIoh. 6. 53.John 6:53Except you eate the flesh of the Sonne of man, (saith our Sauiour) and drinke his blood, you hauehave no life in you. ppAeternam ergò vitam non habet, qui istum panem nō manducat, nec istū sanguinem bibit: Nam temporalem vitam sine illo habere homines possunt, aeternam verò omninò non possunt. Aug. in Ioan. Tract. 26.He hath not therefore life eternall, (saith Augustine,) that eateth not this bread, and drinketh not this blood. For temporall life men may hauehave without it; but eternall life without it in no wise can they hauehave. But many are and shall be saued by Christ, that neuer Sacramentally fed on Christ in the Eucharist, yea that neuer eate at all of the Eucharist, or saw it, or knew of it: as not onelyonly the ancient Fathers that liued before Christs Incarnation, who yet, (as Augustine well obserueth) qqEscam eandem spiritualem quā nos manducauerunt. Aug. in Ioan. Tract. 26. & 45.did eate the flesh of Christ spiritually as well as we doe now, and were saued by the death and passion of Christ, which, as Bernard speaketh, rrMors eius profuit ante quā fuit. Ber. Serm. de coen. Dom.was effectuall euen before it was actuall; and the Thiefe on the Crosse, that ssLuk. 23. 43.Luke 23:43passed thence to Paradise the same day that he dyed: but many Infants also that die ere they come to yeeres of discretion, as the Councel of Trent acknowledgeth, ttDocet sancta Synodus parvulos vsu rationis carentes nulla obligari necessitate ad sacramentalem Eucharistiae communionem. Concil. Trident. Sess. vit. Can. 4. Siquis dixerit, parvulis antequam ad annos discretionis peruenerint, necessariam esse Eucharistiam, anathema sit. ibid.accursing all those that hold, mis-expounding the words of Christ in that place, that all Infants are damned that receiue not Christs body and blood in the Eucharist. Which yet uuEcce Innocentius Papa sine baptismo Christi, & sine participatione corporis & sanguinis Christi vitam non habere parvulos dixit. Aug ad Bonif. l. 2. c. 4. Sanct. Innocentius parvulos definiuit, nisi manducauerint carnē filii hominis, vitam prorsus habere non posse. Idem contr. Iulian. l. 1. c. 2. Hoc idem habet & idem de pecc. mer. & remiss. l. 1. c 20. & 24. & ad 2. Epist. Pelag. l. 1. c. 22. & ibid. l. 4. c. 4. & de veeb. Ap. 8.one of their owne Popes sometime held and maintained; and which would necessarily follow, if that place were to be vnderstood of the Sacramentall eating of Christ in the Eucharist. It is not therefore the Sacramentall eating of Christ in the Eucharist, that is there spoken of.

2. All that feede on Christ so as is there spoken of, are sure eternally to bee saued. For so our Sauiour himselfe saith. xxIoh. 6. 50, 51. 58.John 6:50John 6:51John 6:58If any man eate of this bread, he shall neuer dye, but p. 10liue for euer. And, yyIoh. 6. 54.John 6:54whosoeuer eateth my flesh, and drinketh my blood hath eternall life; and I will raise him vp at the last day. And, zzIoh. 6. 56.John 6:56He that eateth my flesh and drinketh my blood, dwelleth in me, and I in him. And, As I liue by the Father se * Ioh. 6. 57.John 6:57He that eateth me shall liue by me. aaNon ita est in hac esca, quam sustentandae temporalis vitae causa sumimus. Nam qui eam non sumpserit, non viuet: nec tamen qui eā sumpserit, viuet. In hoc verò cibo & potu, i. corpore & sanguine Domini non ita est. Nam & qui eam non sumit, non habet vitam, & qui eam sumit, habet vitam, & hanc vti que aeternā. Aug. in Ioan. Tract. 26.It is not (saith Augustine) with this meate as with our bodily foode. That vnlesse a man take, he cannot liue: but take it he may, and yet not liue; he may die, after he hath taken it. But in this foode of our Lords body and blood it is not so. For both he that taketh it not, can not liue; and he that taketh it, liueth eternally. For, bbSicut enim, fiquis liquefactae cerae aliam ceram infuderit, alteram cum altera per totum commisceat; necesse est, siquis carn…m & sanguinem Domini recipit, cum ipso ita coniungatur, vt Christus in ipso, & ipse in Christo inueniatur. Cyril. in Ioan. l. 4 c. 17.As if one poure melted waxe vponupon other waxe, the one is wholy mixed with the other: so it must needs be (saith Cyril) that if any man take Christs body and blood, he be so ioyned with him, that he be found in Christ, and Christ in him; and ccRom. 8. 1.Rom 8:1consequently that he be saued by Christ. But many feede vponupon that that is giuen in the Eucharist, that yet are eternally damned ddMulti de altari accipiunt, & moriuntur; & accipiendo moriuntur. Vnde dicit Apostolus; Iudicium sibi manducat & bibit. Nonne buccella Dominica venenum fuit Iudae? & tamen accepit, Aug. in Ioan. Tract. 26.Many take it, and die; (saith Augustine,) yea many die in the taking of it. He eateth and drinketh iudgement to himselfe, saith the Apostle. And was not the morsel that Christ gaue Iudas, poison to Iudas that tooke it? And againe; eeHujus rei Sacramentum de mensà Dominica sumitur, quibusdam ad vitam, quibusdam ad exitium. Res verò ipsa cuius sacramentum est, omni homini ad vitam, nulli ad exitium, quicunque eius particeps fuerit. ibid.The Sacrament hereof is taken at the Lords Table by some to saluation, by others to destruction. Whereas the thing it selfe whereof it is a Sacrament, is taken to saluation by eueryevery one that is partaker thereof, to destruction by none. If all be saued then that eate of Christs flesh in that manner that Christ speaketh of in that place. But all are not saued that eate corporally what is offred them in the Eucharist: it must needs follow that Christ speaketh not of any corporall eating of him in the Eucharist in that place.

But we neede not insist longer vponupon the proofe hereof. p. 11For that our Sauiours whole discourse in that place is not to be vnderstood of the Sacrament of the Eucharist, but of feeding on Christ spiritually, is confessed and acknowledged not by one or two only, but by many Popish writers of great note, Cardinals, Schoolemen, Canonists, Professors, Iesuites and others; as by name, by ffCusan. epist. 7. ad Bohem.Cardinal Cusane, ggCaietan. in Thom. part. 3. quaest. 80. art. 12. & in Ioan. cap. 6.John 6Cardinal Cajetan, hhGabr. Biel in Can. Miss. lect. 84.Gabriel Biel a great Schooleman, iiAstesan. sum. lib. 4. tit. 17. quaest. 2.Astesanus a Canonist, kkRuard Tapper. explic. artic. 15.Ruard Tapper, and llIoan Hessel. de commun. sub vna specie.Iohn Hessels Professors of Diuinitie at Louaine, and mmCor. Iansen harm. Euan. c. 59.Cornelius Iohnson a great **Here I must craue: pardon for stiling this Iohnson or Iansenius a Iesuite, being mistaken in him, and vnderstanding himnow to be none, A Popish Bishop only he was of Gaunt in Flanders.Iesuite; the most of them by Cardinal Bellarmine himselfe alleadged and acknowledged to hold as we doe, that those words of our Sauiour, speake onelyonly of a spirituall eating, and nnNon agi in hoc capite de sacramentali manducatione & potu corporis & sanguinis Domini. Bellarm. de sacrament. Euchar. l. 1. c. 5:not of any corporall, yea or sacramentall either. According whereunto it is acknowledged not by Augustine onelyonly, but by Iohnson the Iesuite, who at large disputeth and confirmeth that which we say, both grounding vponupon ooIoh. 6. 27. 29. 35. 47.John 6:27John 6:29John 6:35John 6:47the words of our Sauiour himselfe, that to eate Christs flesh in the manner there spoken of, is nothing else but ppHoc est manducare cibum qui non perit, &c. Quid paras ventrem & dentes? crede & manducasti. Aug. in Ioan. Tract. 25. Idem est manducare Christum, & credere in Christum. Iansen. harmon. c. 59.to beleeue in Christ.

Since then the places produced to prooue this corporall presence of Christ in the Sacrament, are by our Aduersaries their owne confession such as either doe not necessarily prooue the point, or are otherwise to be vnderstood, we hauehave little reason to yeeld vntounto them therein.

Hitherto we hauehave shewed that no Scripture enforceth vsus to beleeue, as those of the Romish Church hold, concerning the reall conuersion of the outward Elements in the Eucharist into the naturall Body and Blood of Christ, and a corporall presence of either necessarily flowing there from.

Now 2. that the Bread and Wine remaine in substance and nature still the same, and are not so conuerted into the very Flesh and Blood of Christ, we further thus prooue.

p. 121. We reason from the very course of the Context in the q Mat. 26. 26.Matt 26:26Story of the Institution. Iesu… tooke bread, and blessed, and * In hac enim narratione omnia haec verba, accepit, benedixit, fregit, dedit, vnum accusatiuum b…euiter regunt, Panem. Steph. Durāt. de rit. Eccl. l. 2. c. 38. n. 15.Sir 50:2brake it, and gaue it to his Disciples, and said, Take, eate, This is my Body. Whence I thus reason; Looke what our Sauiour tooke, that he blessed; what he blessed, that he brake; what he brake, he deliuered to the Disciples; what he deliuered to them, of that he said, This is my Body. But **Deus in Euangelip panem corpus suum appellans. Tertull. contr. Marc. l. 3. c. 19.it was Bread that he tooke, the Euangelist so saith, and Bread therefore that he blessed, bread that he brake, bread that he deliuered, and bread consequently of which he said, This is my Body. And hence are those speeches so frequent in the Auncient Fathers. rrPanem in quo g…iae actae sunt, corpus esse Domini sui. Iren. contr. Valent. l. 4. c 34.The Bread that hath beene blessed (saith Irenaeus) is its owne Lords body. God in the Gospel (saith Tertullian) calleth bread his Body. ssPanis est corpus Christi. Aug. apud Grat. de consecr. d. 2. c. Qui manducant.The Bread (saith Augustine) is the Body of Christ. ttPanis, quem fregit Dominus, deditque discipulis, est corpus Dom…ni. Hieron. ad H…dybiam. …. Praecepisti vt credamus, expone vt intelligamus Quomodò est panis corpus euis, & calix, vel quod habet calix, quomodo est sanguis eius? Ista ideò dicuntur Sacramenta, quia aliud videtur, aliud intelligitur: quod vide. … speciem habet corporalem, quod intelligitur fructum habet spiritualem. Aug. apud Beda in 1 Cor. 101 Cor 10The Bread, (saith Hicrome,) that the Lord brake, and gaue his Disciples, is the Lords body: And if we aske, how Bread is or can be Christs body? as we may well doe, and v it is no new Question; It was long since asked by the Auncients and answered by them. The Author of that worke in Cyprian of Christs principall workes; (to passe by all others;) uuDedit Dominus noster in mensa propriis manibus panem & vinū, in cruce verò manib. militum corpus tradidit vu…nerandum, vt in Apostolis secretius impressa si…cera veritas, et vera sinceritas exponeret gentibus, quomodo vinum et panis caro esse… et sanguis, et quibus rationibus causae effectibus conuenirent, et diuersa nomina vel species ad vnā reducerentur essentiam, et significantia et significata eisdem vocabulis censerentur. Author de Cardinal. Christi oper. c. de vnct.Our Lord (saith he) at the Table in his last Supper, gaue Bread and Wine with his owne hands, and on the Crosse he gaue vp his body to be wounded with the Souldiers hands, (Marke, bread at the Table, his Body on the Crosse,) that the sincere truth and true sinceritie more secretly imprinted in his Apostles, might expound to the Nations, how Bread and Wine were Flesh and Blood, and by what meanes the p. 13causes agreed with their effects, and diuers names or kinds were reduced to one essence, and the things signifying and signified were called by the same names. In which last words he most euidently sheweth, how Bread is said to be Christs Body; to wit, because signes and the things by them signified are wont to hauehave the same titles giuen them. The Bread is Christs Body: as uuIoh. 6. 48. 51.John 6:48John 6:51Christ himselfe is bread; **Corpori quidem symboli nomen imposuit, symbolo verò corporis. Thodoret. dialog. 1.Christ giuing (saith Theodoret) the name of the signe to his Body, and the name of his body to the Signe. Or, The Bread is Christ, as xx1 Cor. 10 4.1 Cor 10:4the Rocke was Christ; as yyIbi Petra Christus, nobis Christus quod in altati Dei ponitur. Aug. in loan. Tract. 45.Augustine well obserueth. Yea that the Bread is said to be Christs Body is apparent, and that it can in no other sense so be said, Cardinal Bellarmine himselfe confesseth: zzHaec sententia, Hic panis est. corpus meum, aut accipi debet tropicè vt panis sit corpus Christi signifitatiuè, aut est planè absurda et impossibilis: nec enim fieri potest, vt panis sit corpus Christi Bellan. de …uchar. l. 1. c. 1.This sentence (saith he) This Bread is my Body, either must be taken figuratiuely, that the Bread be Christs body significatiuely, (that is, by signification onelyonly) or else it is altogether absurd and impossible: for it cannot be that the Bread should be the Body of Christ: (he meaneth, essentially, or otherwise then by signification or representation.) So that The Bread is said to be Christs body: the course of the Text sheweth it; and the Auncients commonly acknowledge it: but it cannot so be (saith Bellarmine) but figuratiuely. In no other sense therfore are our Sauiours words to be vnderstood.

2. We reason from the expresse words of Scripture, wherein after Consecration there is said to be Bread and Wine in the Sacrament. aa1 Cor. 10. 161 Cor 10:16The Bread which we breake (saith the Apostle) is it not the Communion of Christs Body? It is apparent by the Story of the Institution that bbMat. 26. 26.Matt 26:26Consecration goeth before fraction. The Bread is blessed, that is, consecrated, (for ccBenedictio consecrat Ambr. de initiat. myster. c. 9. Prece mystica consecratu…. Aug. de trinit. l. 4. apud Grat, de consecr. d. 2. c. corpus et sang.the Benediction is in truth the Consecration) before it be broken. But it is bread (saith the Apostle) euen when it is broken. It is bread therefore still, euen after it is consecrated. Yea, is it bread when it is broken? and is it not bread when it is eaten? Yes, if the Apostle may be credited; euen when it is eaten 100. dd1 Cor. 11. 26.1 Cor 11:26For as ost (saith he) as you p. 14eate this bread, and, ee1 Cor. 11. 27.1 Cor 11:27Whosoeuer shall eate this bread vnworthily. And, ff1 Cor. 11. 28.1 Cor 11:28Let a man therefore examine himselfe, and so eate of this bread. It is not so oft called Christs Body, but it is called bread as oft, euen after it is consecrated, and by consecration made Symbolically and Sacramentally Christs body. The Apostle then telleth vsus of the one Element that it is bread euen after it is consecrated: and of the other our Sauiour himselfe saith that it is wine. For after that he had deliuered them the Consecrated Cup, he telleth them that ggMat. 26. 29. Mar. 14. 25. Ostendit vinū esse, quod benedictum est. Clem. Alex. paedag. l. 2. c. 2.Matt 26:29Mark 14:25He will drinke no more of this Fruite of the Vine, &c. Now the fruit of the vine what is it but wine? There was wine (saith Augustine) in the mysterie of our redemption, when our Sauiour said; I will drinke no more of this fruit of the vine. And yet was that after consecration that he spake it. And if it be wine still, then sure it is not essentially Christs blood, howsoeuer it may well be symbolically, as we say.

So Origen; **Vinum fuit in redemptionis nostrae mysterio, cum dixit, non bibā amodò de hoc gel…mine vitis. Aug. de dogmat. Eccles. c. 75. Et Burchard. decret. l. 5. c. 2.In the first place he gaue his Disciples bread. Yea, ““Fragmenta panis discipulis dedit. Cyril, in Ioan. l. 4. c. 14.He gaue them (saith Cyril) pieces of bread. And, Cyprian saith. ““Vinum fuisse, quod sanguinem suum dixit. Cypr. l. 2. ep. 3.It was wine, that hee called his blood. And, wwQuando mysterium hoc tradidit, vinum tradidit. Chrys. in Math. hom. 83.He deliuered wine, (saith Chrysostome) when hee deliuered this mysterie: which he prooueth also by those words of our Sauiour, Of this fruite of the vine.

And here let me debate the matter with those that vse to presse vsus with Christs words, which yet we thinke not much to be pressed with, if they be vnderstood as they ought; Primū dat panem discipulis suis. Origen in Mat. hom. 12.Christ saith, This is my Body: And shall wee not beleeue what he saith? The Apostle saith it is bread that is broken, and that is eaten in the Eucharist: and our Sauiour himselfe saith, it was the fruite of the vine that he gaue them in the Cup. And will they not beleeue what the Apostle saith, or what Christ saith? Or shall we beleeue those that tell vsus contrary to the expresse words of either, that the one is not bread, though the Apostle say it is: or the other was not wine, albeit our Sauiour say it was? For how our Sauiours words may be true in the one place, though the bread be not essentially, but symbolically Christs body, we can easily shew, and themselues p. 15see and acknowledge, as hath formerly beene shewen. But how the Apostles and Christs words should be true, or beare fit sense in the other places, vnlesse there be bread and wine in the Eucharist after consecration, I suppose, they will not easily shew.

If they will say, it is called bread because it was bread before, as hhExod. 7. 12. Baculus, i. draco, nomine eius rei ex qua versa, et in quam reuersura. Aug. in Exod. quaest. 21.Exod 7:12Aarons rod is called a rod, after it was turned into a serpent.

I answer: The reason is not alike.

For 1. The Serpent was made of that Rod: but it is absord to say that Christs body is made of bread. Yea the Papists themselues are at a stand here, and cannot well tell what to say. For they say indeede commonly, that iiPanis conuertitur in corpus Christi. Bellar. de Euchat. l. 3. c. 11. 19.the Bread is turned into Christs Body: and they say sometime also that kkCorpus Christi ex pane fieri non est absurdum. ibid. c. 24.Christs body is made of bread: and that llChristi corpus ex pane conficiunt sacerdotes. ibid.the Priest maketh Christs body of bread. Yea Bellarmine sticketh not to say, that mmVerè corpus illud quod suit crucifixū, factum suit ex pane. ibid.That body of Christ which was crucified, was truly, or verily made of bread. They may beleeue him that lift. And yet they deny that nnNego Christi corpus absolutè à sacerdotibus fieri. ibid.Christs Body is made by the Priest: (He maketh Christs body of bread, and yet Christs body is not made by him:) or that ooCorpus Domini in Eucharistia non producitur, sed solum succedit pani. ibid.the body of Christ is produced of bread, but doth succeede onelyonly in the roome of bread. But it is absurd to say a thing is made of that in the roome whereof it onelyonly succeedeth, or is turned into that that succeedeth onelyonly in the roome of it: or to call a thing seriously (for in mockery indeed sometime we doe) by the name of some other thing, onelyonly because it is now in the place where that thing before was: vnlesse it be in some Magicall action, ppExod. 7. 12. Videbantur esse quod non erant ludificatione venefica. Aug. in Exod. quest. 21.Exod 7:12wherein that seemeth to be done that indeede is not, and so the speech is not according to the truth of the thing, but according to that that seemeth to be. In a word we may truly say, of that Serpent, that it was once a Rod: but we cannot truly say of Christs body, that euer it was bread.

2. The Serpent there though tearmed a Rod, because it so had beene, and qqExod. 7. 15.Exod 7:15should againe so be, yet appeared euidently p. 18to be a Serpent, in so much that rrExod. 4 3.Exod 4:3Moses himselfe at the first sight was afraid of it. And so we shall finde it to hauehave beene euer in all miraculous conuersions, that the change wrought in them was apparent to the outward sense, to the sight, as in the water turned into blood, to the taste, as ttIoh. 2. 9.John 2:9in the s Exod. 7. 20.Exod 7:20water turned into wine. Whereas in the Sacrament there is no such matter. We see no flesh there, we taste no blood there. Nay we see euidently the contrary to that these men affirme. For we see Bread and Wine there: and we finde the true taste of either. And we hauehave no reason vponupon their bare words to distrust either sense, and beleeue the contrary to that that we see and taste, onelyonly because they say it. uuQuod vidistis, panis est & calix; quod nobis etiam oculi renunciant: quod autem fides vestra postulat instruenda, panis est corpus Christi, & calix est sanguis. Aug. apud Bedam in 1 Cor. 10.1 Cor 10That which you see (saith Augustine) is bread and a cup: that which our eyes also informe vsus: that which your faith requireth you to be informed of, is, that the bread is Christs body, and the cup his blood: which they cannot be but figuratiuely, as Bellarmine before confessed. A mysterie we acknowledge, we deny a miracle: vvAliquando ad significationē aliquam fit species vel aliquantulū mansura, sieut serpens, aeneus, vel per acto ministerio transitura, ficut panis ad hoc factus in accipiendo sacramento consumitur, sed quia haec hominibus nota sunt quia per homines fiunt, honorē tanquā religiosa habere possunt, stuporē tanquā mira non possunt. Aug. de Trin. l. 3. c. 10.they may be honoured, saith Augustine, as religious things, not wondred at as strange miracles,) saue in regard of the supernaturall effects of them, in regard whereof there is a miraculous worke as well in Baptisme, as in the Eucharist. And yet no such miraculous transubstantiation in either. **Regula est, quod si possumus saluare Scripturas sacras …er ea quae naturaliter videmus, non debemus ad miraculum, vel ad potentiam diuinam recurrere. Aegidius Hexaemer. l. 2. c. 3.It is a rule (saith the Schooleman) that where we can salue Scriptures by that which we see naturally, we should not hauehave recourse to a miracle, or to what God can doe.

3. We reason from the nature of Signes and Sacraments. That which aaRom. 3. 11.Rom 3:11the Apostle saith of one Sacrament, to wit, Circumcision, is true of all: for there is one generall nature of all: Sacraments are Signes. bbSacramentum, i. sacrum signum. Aug. de ciuit. l. 20. c. 5. Bern. decoen. Dom. Thom. sum. part. 3. q. 60. art 1.A Sacrament, (saith Augustine) that is a sacred Signe. And, ccSigna, cum ad res diuinas pertinent, Sacramenta appellantur. Aug. Epist. 5.Signes appertaining to diuine p. 17things are called sacraments. Now this is the Nature of Signes that ddSignū omne aliquid aliud preter se significat. Aug de doct. Christam. l. 3. c. 1.they are one thing and signifie another thing: that they signifie some other thing beside themselues, or diuers from themselues. And in like manner, (saith Augustine) eeSacramenta quoniam signae sunt rerum, aliud existunt, & aliud significant. Aug. contra Maxim. l. 3 c. 22. videt eundem supra ex Beda in 1 Cor. 10.1 Cor 10Sacraments being Signes of things, they are one thing, and they signifie some other thing. But the Bread and Wine in the Eucharist are Signes of Christs body and blood, as hath beene before shewed, and the Auncients generally auow: And therefore are they not essentially either. They signifie Christs body and blood: and what they signifie they are not. And ggMiserabilis animae seruitus signa pro rebus accipeie. Aug. de doct. Christ. l. 3. c. 5.It is a miserable seruitude (as Augustine wel saith) for men to take the Signes for the things themselues by them signified.

4. Wee reason from the nature of Christs Body, euen after his Passion and Resurrection. Christs naturall Body hath flesh, blood and bones, the limmes and lineaments of an humane body, such as may be felt and seene to be such. This appeareth plainely by that which he said to his Disciples after he was risen from the dead, when they misdoubted some delusion: hhLuk. 24. 39.Luke 24:39Behold mine hands and my feete: f In Ecclesia offeruntur panis & vinum, antitypa carnis & sanguinis Christi. Macar. hom. 27. quomodo appellant & Basil. in liturg. Greg. Naz. orat. in Gorgon. Theod. dial. 1. alii passim.for it is I my selfe: Handle me and see, for a Spirit hath not flesh and bones as ye see me hauehave.

But that which is deliuered, handled, and eaten in the Eucharist hath no such thing. iiVidemus nec par esse nec simile; nec carne indutae imagini, nec invisibili deita…i, nec membrorum lineamentis: Est enim ro…undae figurae, & sensu vacans. Epiphan. Serm. anchor.It is not in any wise, (saith Epiphanius) equall or like vntounto Christ, either his humanitie that is clad with flesh, or his Deitie that is inuisible, or to the lineaments of his limmes, For it is round, senselesse, and liuelesse: as Christ himselfe is not. It is not therefore the naturall body of Christ. Our sight and sense euidently enforme vsus the contrary; (howsoeuer Bellarmine boldly sticketh not to tell vsus that kkPer consecrationem fit vt Christi corpus verè & visibilitet adsit super mensam Bellar. de missa. l. 1. c. 12.Christs body is verily and visibly vponupon the boord, after that the words of Consecration be once vttered: they thinke belike they may make men beleeue any thing. And our Sauiour himselfe teacheth vsus by sight and sense to iudge p. 18of his Body. **Quasi ad singulos quosque cunctantes adhuc voc… corporea vtatur & dicat, Quid turbati estis? &c. Quid laborat intellectus, vbi magister est aspectus? Leo. epist. 22.As if to this day, (saith Pope Lee) he spake still to each one that sticketh and staggereth, as he spake there to his Apostles. Why sticketh our vnderstanding, where our sight is our Teacher? I may well say here as Augustine in somewhat the like case, **Vereor ne ipsis sensibus nostris facere videamur iniuriam, quando id loquendo suademus, vbi omnes vires officium que sermonis facilimè superat euidentia veritatis. Aug. epist. 57.I feare least we seeme to wrong our s…ser, in seeking to prooue or perswade that by speech, wherein the euidence of truth exceedeth all that can be said.

5. We reason from the Nature of all true Bodies. llCol. 3. 1.Col 3:1Christs body is in Heauen: mmPhilip. 3. 20.Phil 3:20from whence wee looke for him. And nnAct. 3. 21.Acts 3:21there is to abide till the end of the world. Now a true naturall body as Christs still is, cannot be in two, much lesse in twentie, or rather in twentie hundred places at once: which yet Christs body must needs be, if that be true that they say. Augustine questioned by one Dardanus how Christ could be both ppLuk. 23. 43.Luke 23:43in Paradise and in heauen at once (supposing Heauen and Paradise to be two seuerall places, howsoeuer qq2 Cor. 12. 24.2 Cor 12:24with the Apostle Paul they are not) maketh answer, that he could not as he was man, or in his humanitie his body and his soule; though he might as he was God, or in his Deitie, that is eueryevery where. And he addeth, rrVnus Iesus Christ, vbio; perid quod Deus est, in coelo autem per id quod homo Aug. Epist. 57.The same Iesus Christ, is eueryevery wherein his Deitîe, but in heauen in his humanitie. And further in his discourse hereof, saith he, Take spaces and places from bodies, and they will be no where, and because they will be no where, they will not be: Take bodies from qualities, and wanting wherein to subsist, they must needs cease to be: and yet in the Popish hoast are qualities found, o August ad Dardā. ep. 57.(as before) that hauehave no subiect body to subsist in, being not the qualities of Christs body, and yet hauing no other body for them to subsist in; for they are the qualities of Bread, and yet there is no bread there, (if they say true) to beare them. EueryEvery Bodie therefore must needs hauehave a certaine place: and they are so circumscribed with and confined vntounto that place, that they cannot at the same time, or so long p. 19r Spacia locorum tolle corporibus, nusquam erunt: & quia nusquam erunt, nec erunt. Tolle ipsa corpora qualitatibus corporum, non erit vbi sint, & ideò necesse est vt non sint. Aug. Epist. 57.* Ita loca suis molibus tenent, vt distantibus spaciis simul esse non possiut, Aug. ibid.as they keepe that place, be in any other place but it. And so is it also euen with the glorified body of Christ Iesus. ssNulla ratione extra nostri est corporis veritatē. Leo. Ep. 72.Christs body (saith Leo) in no respect differeth from the truth of our bodies. And therefore, Christ (saith Gregorie Nazi…nzen) in regard of his body is circumscribed and conteined in a place: in regard of his spirit (or his Deitie) he is not circumscribed, nor conteined in any place. And Augustine, ttSursum est Dominus, sed etiam hîc est veritas Dominus: Corpus enim Domini in quo resurrexit vno loco esse opottet: veritas eius vbi que diffusa est. Aug. in Ioan. tract. 30.Our Lord * Docemus eundē Christum circumscriptum corpore, incircumscriptum spiritu; qui loco continetur, & loco non continetur. Greg. Naz. ad Clodon. & apud Thedoret dialog. 1.is aboue; but our Lord the Truth is here too. For our Lords body wherein he rose againe must needs be in one place, but his Truth (that is, his diuine power) is diffused into all places. And therefore, uuNoli dubitare ibi esse hominem Christum, vnde venturus est. Ascendit in coelum; nec aliunde quam inde venturus est angelica voce testante, quemadmodum ire visus est in coelum. i. in eadem carnis forma atque substantia, cui immortalitatem dedit, naturā non abstulit. Secundum hanc formam non est putandus vbique diffusus. Cauendum est enim, ne ita diuinitatem astruamus hominis, vt veritatem corporis auferamus. Aug. Epist. 57.Doubt not (saith he) but that the Man Christ is now there, from whence he is to come. He is gone vp into heauen: and thence he shall come, as he was seene to goe thither, (the Angel saith it;) that is, in the same forme and substance of flesh, which though he hauehave giuen immortalitie vntounto it, yet he hath not taken nature away from it. According to this forme he is not eueryevery where. For we must take heede, that we doe not so maintaine the deitie of the Man, that we ouerthrow the veritie of his Body. In a word; As the Angel reasoneth, speaking to the women that sought Christ in the Sepulcher; **Mat 28. 6.Matt 28:6He is not here: for he is risen againe. So reasoneth the same Augustine concerning Christs bodily presence, reconciling those two places that might seeme the one to crosse the other: **Mat. 28. 20.Matt 28:20Behold I am with you till the worlds end: And, ““Mat. 26. 11.Matt 26:11Me shall you not hauehave alwaies with you.'' In regard, (saith he) of his Maiestie, his prouidence, his grace we hauehave him alwaies here. But in regard of his flesh, which the word assumed, which was borne of the Virgin, nailed on the crosse, &c. We hauehave him not alwaies. And why so? Because he is gone vp into p. 20``Secundum maiestatem suam, prouidentiam, gratiam, impletur, Ecce ego vobiscum. Secundum carnem verò &c. non semper habebitis vobiscum. Quare? Quomam ascendit in coelum & non est hic. Aug, in Ioan. tract. 50.heauen, and he is not here. And againe speaking of Christ… being on earth and not in heauen as man, and yet in both places as God: **Homo secund. corpus in loco est, & de soco migrat: & cum ad alium lolum venerit, in eo vnde venit, non est. Deus vbi que totus est, nec secumd. spatia tenetur locis. Idem in Ioan. tract. 13.Man according to his body is in a place, and passeth from a place; and when hee commeth to another place, is not in that place from which he came. But God is eueryevery where, and is not cont…ined in any place.

So that the Romanists if they will hauehave Christs Body in the Eucharist, they must fetch it out of Heauen, and indeed as if they had so done, aaIube haec perferri per manus sancti Angeli tui in sublime altare muum, in conspectu maieiestatis tuae. Canō Missae.they doe in their Masse request God to send his Angels, to carry it vp againe thither: And their Glosse saith, that so soone as men set their teeth in it, it retireth instantly thither: though that crosse their common tenent. Or rather they must frame a new body, and so make Christ hauehave two bodies, one that remaineth whole still in heauen, and another that the Priest maketh or createth here vponupon earth. But what speake I of two Bodies? Christ * Mat. 28. 6.Matt 28:6must hauehave as many seuerall Bodies as there be consecrated Hoasts: for bbTotus Christus est sub v…raque specie disiunctim. Bellarm. de Euchar. lib. 4. c. 21.the whole Body of Christ, (they say) is in each Hoast; yea more then so, there is an whole entire mans body flesh, blood, and bones with all limmes and lineaments (for so it must needs be, if it be Christs naturall Body) not in eueryevery Communicants mouth onelyonly, but in eueryevery crum of the Hoas… that they breake of it, when they crush it betweene their teeth; as they also flatly and precisely affirme. And by * Certum est, quod quam citò species dentis teruntur, tam citò in coelū rapitur corpus Christi. Glos. de consecr. d. 2. c. Trib. 9.this reason the whole body of Christ, (against all reason; For it is a principle in Nature that The whole is euer greater then any part:) shall be lesse in quantitie then the least limme or member of his Body, then a nailes paring of his little finger: then which nothing is more absurd and senselesse. ddIpsum immortale corpus minus est in parte quam in toto, August. Epist. 57.Euen an immortall body, (saith Augustine speaking of and instancing euen in Christs body,) is lesse in part then it is in p. 21c Totum Christi corpus est sub parte speciei. Glos. ad Grat. de consecr. d. 2. c. Qu… manducant. Totum corpus Christi est in qualibet parte hostiae. Innocent. 3. apud Bie… de Can. Miss. lect. 80. In quolibet puncto sacramenti totum est corpus Christi. Gabr. Biel ibid.the whole. eecum sit corpus substanstantia, quantitas eius est in magnitudine molis eius. Ergò distantibus partibus quae simul esse non possunt, quoniam sua quae que spacia locorum tenent, minores minora, & maiores maiora, non potuit esse in singulis quibus que partibustota vel tanta, sed amplior est quátitas in amplioribus partibus, breuior in breuioribus, & in nulla parte tanta, quanta per totum Aug. ibid.For a body being a substance, the quantitie thereof consisteth in the greatnesse of bulke. And since that the parts of a body are distant one from another, and cannot all be together, because they keepe each one their seuerall spaces and places, the lesse parts lesser places, and the great greater, there cannot be either the whole quantitie, or so great a quantitie in each single part, but a greater quantitie in the greater parts, and a lesser in the lesse, and in no part at all so great a quantitie as in the whole: But if their opinion be true any part of Christ is in quantitie as great and greater then his whole body, and his whole body lesse then any part of it is.

But how, will you say, is Christs Body and Blood conneighed vntounto vsus, or how is his flesh eaten and his blood drunke then in the Eucharist, if it be not really there present?

I might with Aug. well in a word answer this Question: How (saith he) shall I hold Christ when he is not here? How can I stretch mine hand to Heauen, there to lay hold on him? Send thy faith thither (saith he) and thou hast him. Thy forefathers held him in the flesh; hold thou him in thy heart. You hauehave him alwaies present in regard of his Maiestie, but in regard of his Flesh, as himselfe told his Disciples, not alwaies. But for fuller satisfaction I answer:

1. Sacraments are ffRom. 4. 11.Rom 4:11seales annexed to Gods couenant. And as a deede being drawne of the Princes gift concerning office, land or liuelyhood, and his broad seale annexed to it, and that deede so drawne and sealed being deliuered, that office, or that land, though lying an hundred miles of, is Quomdo tenebo absentē? quomodò in coelum manū mittar, vt ibi sedentem teneam? Fidem mitte & tenuisti. Parentes tui tenuerunt carne, tu tene corde. Etiam absens praesens est. Secundum praesentiam maiestatis semper habemus Christum. Secundum praesentiam catnis rectè dictum est discipulis, Me semper non habebitis. Math. 26. 11. August. in Ioan. tract. 50. Et idem Epist. 59. Quomodò tangeret, cum ad Patrem ascendiss…t, nisi forte fidei profectu & mentis ascensu?Matt 26:11therein and thereby as truly and as effectually conueighed and assured vntounto the party vntounto whom the same deede is so made, and to whose vse and behoofe it is so deliuered, as if it were really present: So these seales being annexed to Gods Couenant of grace concerning Christ, his Flesh and Blood, p. 22and his Death and Passion, and our title too and intere…t in either, the things themselues, euen Christs body and blood themselues (though sited still in Heauen) are as truly and as effectually conueighed with them and by them vntounto the faithfull receiuer, when they are to him deliuered, as if they were here really and corporally present.

2. We receiue Christ in the Eucharist, as in the Word and Baptisme: wherein also we doe truly receiue him, yea, and feede on his flesh and blood, as well as in the Encharist, albeit he be not corporally exhibited in either. ggRom. 6. 4. Non ait sepulturam significamus, sed prorsus ait, cōsepulti sumus: Sacramentum ergô tantae rei non visae eiusdem rei vocabulo significauit. Aug. ep. 23. Col. 2. 12.Rom 6:4Col 2:12We are buried together with Christ (saith the Apostle) by Baptisme into his Death. And, ^h As many of you as hauehave beene baptized into Christ, hauehave put on Christ. iiTingimur in passione Domini. Tertul. de Bapt.We are dipped in our Lords passion: saith Tertullian. Sprinkle thy face with Christs blood, saith Hierome speaking of Baptisme, that the destroyer may see it in thy forehead. kkHabes Christum in praesenti per fidē, in praesenti per signum, in praesenti per baptismatis sacramentum, in praesenti per altaris cibum 8: potum. Aug. in Ioan. tract. 50.Thou hast Christ (saith Augustine) at the present by faith, at the present by the signe of him, at the present by the Sacrament of Baptisme, at the present by the meate and drinke of the altar. Yea, llNulli est aliquatenus ambigendum, tunc vnumquē que fidelium corporis & sanguinis Domini participem fieri, quando in baptiismate mē brum Christi efficitur. &c. quando ipse hoc quod illud sacramentum significat, inueni…. Aug. ad Infant. apud Bedam in 1 Cor. 10.1 Cor 10No man ought to doubt (saith Augustine) but that eueryevery Faithfull one is made partaker of the Body and Blood of Christ, when in Baptisme he is made a member of * Tolse hyssopum, intinge in sanguine: videat exterminator sanguinem in fronte tua, Hieron. in Psal. 85.Ps 85Christ: and that he is not estranged from the communion of that Bread and Cup, though he depart out of this life ere he eate of that bread and drinke of that Cup, because he hath that which that Sacrament signifieth.

And for the Word, mmChristiani omni die carnes agni comedunt, i. carnes verbi Dei quotidiè sumunt. Origen. in Gen. hom. 10.Christian men (saith Origen) eate eueryevery day the flesh of the Lambe, because daily they receiue the Flesh of Gods word. And; nnVide Agnum verum, &c. Iudaei carnali sensu comedant carnes Agni: nos comedamus carnem verbi Dei. Ipse enim dixit, Nisi comederitis carnes meas, &c. Hoc quod modò loquimur, carnes sunt verbi Dei. Idem in Num. hom. 23.The true Lambe is ooIoh. 1. 29.John 1:29the Lambe of God that taketh away the sinnes of the world: for pp1 Cor. 5. 7.1 Cor 5:7Christ our Passeouer is offred for vsus. Let the Iewes in a p. 23carnall sense caete the flesh of a Lambe: but let vsus eate the flesh of the Word of God. For he saith, vnlesse ye eate my flesh, ye shall hauehave no life in you. This that I now speake is the Flesh of the Word of God. And againe, qqBibere dicimur sanguinē Christi non solum sacramentorum ritu, sed & cum sermones eius recipimus, in quibus vita consistit, sicut ipse dicit, verba quae loquor, spiritus & vita sunt. Orig. in Num. hom. 17.We are said to drinke Christs blood not in the Sacramentall rites onelyonly, but when we receiue his word, wherein life consisteth; as he saith, rrIoh. 6. 63.John 6:63The words that I speake are Spirit and Life. And, Hierome also vnderstandeth those words of our Sauiour, ssQuando dicit, Qui non &c. licet & in mysterio possit intelligi: tamen verius corpus Christi & …anguis eius sermo scripturarum est, doctrina diuina est. Hieron. in Psal. 147.Ps 147He that eateth not my Flesh and drinketh not my blood; not of the Sacrament of the Eucharist onelyonly, but more specially, or as he speaketh, more truly, of Christs word and doctrine: and addeth therefore, that ^t When we heare the word of God, both the word of God, and the Flesh of Christ, and his Bloud is powred in at our eares. If in the Sacrament of Baptisme then, and in the Ministery of the word we truly receiue Christ, and become partakers of Christ, yea we eate and drinke Christ in either as well as in the Eucharist, what needeth any such reall transmutation more in the one then in the other?

6. We reason from the Qualitie of the Communicants in the Eucharist. If Christs body be really and corporally present in the Eucharist: then all that eate of the Eucharist, must of necessitie eate Christ in it. But many eate of the Eucharist, that yet eate not Christ in it. For none but the faithfull feede on Christ: none eate him, as we shewed before, but those that liue by him, yea and in him; that are liuing members of his mysticall Body. Whereas many wicked ones eate of the Eucharist; many eate of it, that are out of Christ. uuIlli manducabant panem Dominum: ille panem domini contra Dominum. August. in Ioan. tract. 59.The other Disciples (saith Augustine) did eate that Bread that is the Lord: Iudas did eate the Lords Bread against the Lord. And disputing against those that hold that wicked men * Quando audimus sermonem Dei & sermo Dei, & caro Christi, & sanguis eius in auribus nostris funditur. Ibid.should be saued, if they liued in the Church, because they fed on Christ in the Eucharist, saith, that such wicked ones are not to be said to eate Christs body, because they are not members p. 24x Nec isti dicendi sunt manducare corpus Christi, quoniam nec in menbris computandi sunt Christi. Aug. de ciuit. Dei. l. 21. c. 25.of his body. And that yyIpse dicens, Qui manducat, &c. loan. 6. Ostenditquid …it non sacramento tenus, sed reuerâ corpus Christi manducare, &c. q. d. Qui non in me manet, & in quo ego non man…o, non se dicat aut existimet manducare corpus meum, aut bibere sanguinem meum. Ibid.Christ when he saith, He that eateth my flesh, and drinketh my blood, abideth in me and I i… him; doth thereby shew what it is truly, and not sacramentally onelyonly to eate Christs body and to drinke his blood, and that no man eateth his body and drinketh his blood, that abideth not … Christ and Christ in him. And againe he saith: 22Escam vitae accipit, & aeternitatis poculum bibit, qui in Christo manet, & cuius Christus habitator est. Aug. in senten. 139.He receiueth the Bread of Life, and drinketh the Cup of eternitie, that abideth in Christ, and in whom Christ dwelleth. **Qui discordat à Christo, nec carnem eius manducat, nec sanguinem bibit, etiam si tantae rei sacramentum ad iudicium suae praesumptionis quotidiè indifferenter accipiat, Ibid.But he that disagreeth from Christ, neither eateth his Flesh nor drinketh his Blood, though to his owne iudgement for his presumption he daily receiue indifferently the Sacrament of so great a thing. And againe: aaQui manducant & bibunt Christum, vitam manducant & bibunt. Illum …nducare est refici: illum bibere est vivere. Quod in sacramento visibiliter sumit…, in ipsa veritate spiritualiter manducatur & bibitur. Aug. apud. Grat. de consecr. dist. 2. c. Qui mand.They that eate and drinke Christ, eate and drinke life. To eate him is to be made againe, to drinke him is to liue. That which is taken visibly in a Sacrament, is eaten and drunke spiritually in the truth it selfe. For, bbIste cibus & potus eos à quibus sumitur immortales veraciter & in corruptibiles facit. Hoc est ergo manducare illam carnem & illum potum biber…, in Christo manere & illum m…nentem in se habere. Ac per hoc, qui non manet in Christo, & in qui non mane… Christus, proculdubio non manducat spiritualiter ca… eius, nec bibit eius sanguinem, licet carnaliter & visibiliter premat dentibus sacramentum corpotis Christi Aug. in Ioan. tract. 26.This meate and drinke maketh those that take it truly immortall and incorruptible. This is therefore to eate that flesh and drinke that drinke, for a manto abide in Christ, and to hauehave Christ abiding in him. And consequently he that abideth not in Christ, nor Christ in him, without doubt doth not eate his flesh nor drinke his blood spiritually, though carnally and visibly with his teeth he crush the Sacrament of Christs Body. To Augustine I adde Origen, who hauing spoken what shall anone be related of Christs typicall and symbolicall Body, as he calleth the Sacrament: ccEt haec quidem de typico symbolicoque corpore. Multa porrò & de ipso verbo dici possunt, quod factum est caro verus que cibus, quem qui comederit, omninò viuet in aeternum, quem nullus malus potest edere. Etinim si fieri posset, vt qui malus adhuc perseueret, edat verbum factum ca…em, cum sit verb… & panis viuus, nequ… que scriptum fuisset; Quisquis ederit panem hunc, viuet in aeternum. Origen in Math. 15.Matt 15Much (saith he) might be said more of the Word it p. 25selfe that became Flesh and true Foode, which whosoeuer eateth shall surely liue for euer, and which no euill man can eate of. For if it were possible that any man, that continueth euill still, should eate of the Word that became Flesh, since it is the liuing Bread, it had neuer beene written, ddIoh. 6. 58.John 6:58Whosoeuer eateth of this Bread, shall liue for euer. It is impossible then that any wicked man, or any that are damned should eate Christ: But many wicked men eate of the Eucharist, many are damned that eate of it. The Eucharist therefore is not really Christ.

Lastly, we reason from those things that are done about, or may be fall those Creatures that in the Eucharist are consecrated, which cannot be done to or betide now Christs glorified Body.

1. The Eucharisticall Bread was eeMat. 26. 26. Mar. 14. 22. Luk. 22. 19. 1 Cor. 11. 24.Matt 26:26Mark 14:22Luke 22:191 Cor 11:24broken in pieces and diuided into parts by our Sauiour at his last Supper. And the like rite was obserued ff1 Cor. 10. 16.1 Cor 10:16by the Apostles in the administratiof the Eucharist: And is ggBellar. de Miss. l. 2. c. 10. Nicol. Pp. de consecr. d. 2. c. Ego Bereng. Biel in Can. Miss. lect 80. Durand ration. diuin. l. 4. part. 2. in 6. part. Can. & Durant. ex Bestarione de rit. Eccles. l. 2. c. 38.Sir 50:2in the Romish Church also not vnusuall. But as Christ (saith the Apostle) is not diuided; so Christs Body is not diuided into parts; as they themselues confesse; nor broken into pieces. hh1 Cor. 11, 24.1 Cor 11:24His Body indeede is said to be broken, not that it was really broken into pieces; but as by the Prophet it is said, that iiDominus voluit conterere cum. Hieron. Esa. 53. 10.Isa 53:10It pleased God to breake him, and to put him to griefe: (which was fulfilled in those paines and torments that for vsus he sustained) and as we vse to say of men that with griefe and care they are broken. Otherwise it was neuer broken; much lesse is it now broken, being wholly quit euen of all those infirmities that it was so broken with before. Yea the Papists themselues not daring to auow that of Christs verie bodie; are enforced to affirme, that eueryevery Communicant receiueth kkTotu Christi corpus singu… accipiunt. Gabr. Bie… in Can. Miss. lect. 80.the whole and entire body of Christ. Yet they receiue but a part, (saith their owne Canon, as you shall heare anone) of the Element in the Sacrament. That therefore, that is so diuided there, is not Christs naturall Body. And here the Popish Glosser is strangely troubled to salue and reconcile the words of their Canons, and to make their owne doctrine agree with the sayings of some of the Ancients there cited. There is inserted p. 26into the Canon, this saying of Augustine; llNec quando manducamus, partes de illo facimus. Et quidem in sacramento sic fit; & norunt fideles quemadmodum manducent carnē Christi. Vnusquisque accipit partē suam. Vnde & ipsa gratia partes vocantur. Per partes manducatur in sacramento, & man…t integer totus in coelo, manet integer totus in corde tuo. Aug. de verb. Euang. apud Grat. de conscr. d. 2. c. Qui mand. & apud Bedam in 1 Cor, 10. Quae Durandus etiam ex Gregorio citat rational. diuin. l. 4. p 2. in 6. p. Can.We doe … make parts of Christ, when we eate him. Indeede in the Sacrament we doe so, and the faithfull know how we eate Christs flesh there. Each one taketh his part: and the Eucharist it selfe is therefore called their Parts. Christ is eaten by parts in a Sacrament, and yet remaineth whole in Heauen; and yet remaineth whole in thy heart. On which place saith the Glosser; mmSupra, eadē dist. Ego Bereng. contr. Gloss. ad c. Qui mand.This is contrary to that which Pope Nicolas saith, in Berengarius his Confession. And so it is indeede, for therein (as before you heard) it is said, that not the Sacrament onelyonly, but Christs very Body it selfe is broken by the Priest. But that cannot be, saith the Glosse; for nnGlorificatum corpus laesionem aliquam pati non potest Ibid.a glorified Body cannot suffer any such maime or harme. And therefore saith the same Glosse, ooNominibus pa…tium appellatur corpus & sanguis Christi, vel ipsae species quae per partes diuiduntur vocantur corpus & sanguis Christi, scil. significanti mysterio. Gloss. Ibid.The Body and Blood of Christ is called by the name of Parts, or the Species that are diuided are called the Body and Blood of Christ, in a significant mysterie: that is, as we say, because in a mysterie they signifie Christs Body and Blood. That then which is taken in the Sacrament is diuided into parts, and eaten by peece-meale: But Christs naturall Body is not so diuided, or taken corporally. That therefore that is taken in the Eucharist is not Christs naturall Body. To conclude; Christ when he brake, either he brake Bread or his Body: but he brake not his Body; for his Body remained entire still: he brake Bread therefore; and so the Euangelist saith, ppMat. 26. 26.Matt 26:26He tooke Bread and brake it: and yet qqChristus prius consecrauit, quàm fregit, & benedicendo consecrauit. Durant. de rit. Eccles. l. 2. c. 38. num. 15.Sir 50:2he had blessed it, and so consecrated it first, as rrInnocent. Pp. apud Gabr. Biel lect. 39.Pope Innocent and other Popish writers confesse: It remained Bread still therefore euen after Consecration: when as Cyril speaketh, **Fragmenta panis discipulis dedit. Cyril. in Iohan. lib. 4. cap. 14.He gaue his Disciples fragments of Bread: for of his Body it could not be. Yea, that which they breake at this day, either it is Christs very body, or but bread: not Christs body. p. 27For, ssCorpus Christi si frā geretur & diuideretur, corrumperetur, quod est impossibile, cū sit impassibile. Gabr. Biel. lect 80.Christs body if it were broken and diuided, would bee spoiled, saith Biel the Schooleman; but that it is impossible, because it is impassible: Therefore Bread onelyonly. For what they speake (out of Pope Innocent therein crossing Pope Nicholas, as ““Vide Durand. rational. diuin lib. 4. part. 2. in 6. part. Canon.Durand also well obserueth of diuiding nothing but **Color, sapor & pondus. Hostiens. sum. l. 3. de conser. altar. num. 17.the colour, and shape, and sauour, and weight, and the like accidents, is friuolous, and contrary to the words of the Institution that admit no such sense.

I might adde hereunto that which Pope Nicholas acknowledgeth, that if the body of Christ be corporally in the Eucharist, it is not onelyonly broken by the Priests hands, but ttNicol Pp. vbi supra.torne to pieces also with mens teeth: And though the Euangelist tell vsus that uuIoh. 19 36. Exod. 12. 46.John 19:36Exod 12:46No bo…e of him was broken, vvPsal. 34 20.Ps 34:20God indeede so kept them, that not one of them was broken, euen when xxPsal. 22. 16.Ps 22:16they pierced yyIoh. 20. 25.John 20:25with nailes his hands and his feete: yet if it be as they say, his very bones must needs be broken betweene their teeth that here chew him: and he sustaineth more hard measure in that kinde by the teeth of his owne Disciples, then he did then at the hands of those that were his executioners. Hard teeth they hauehave doubtlesse that can so easily breake bones: and hard hearts that can finde in their heart to vse their Sauiour so hardly. zzQuis tam stultus est, vt id quo vescitur, credat esse Deum? Cic. de nat. Deor.Who is so sottish (saith the Heathen man) as to thinke that that he eateth to be God. **Theodor in Leuit. qaest. 11. foreign:What man in his wits (saith Theodoret) wil account that to be God which either he abhorreth, or that he offereth to the true God, and himselfe eateth? And who is so impious, say I, as to eate thus that which he thinketh to be God?

2. That which is consecrated in the Eucharist is subiect to corruption, putrefaction and foule abuse: Christs naturall body now glorified is not so. That therefore is not Christs naturall body, that is consecrated in the Eucharist. That which is consecrated in the Eucharist, I say, is subiect to corruption. For, aaSi ad res ipsas, quibus sacramenta tractantur, animum conferamus, quis nesciat eas esse corruptibiles? Si ad id, quod per illas …es agitur, quis non videat, non posse corump…? Aug. de Bapt. l. 3. c. 10.If we regard those visible things (saith Augustine) wherewith we administer the Sacraments, who knoweth not that they are corruptible? But if wee respect that that is intended in p. 28them, who seeth not that it cannot be corrupted? The Elements in the Eucharist, if they be kept any long time, are prone to putrisie. In regard whereof their counterfeit S. Clement bbQualiter tenere debemus in sacramentis, te ex ordine nos decet instruere. Clem. Pp. epist. ad Iacob. fratrē Dom.instructing (for so he speaketh) the Apostle S. Iames how to deale with the Sacrament (How shamelesse are they that dare obtrude such things on the Church of God? how blockish and sottish that beleeue them?) doth very grauely and sagely admonish him to hauehave speciall care of ccReliquias fragmentorū corporis Domini custodire debent, ne qua putredo in sacrario inueniatur, ne portioni c… poris Domini grauis inferatur iniutia. Clem. Ibid.keeping the reliques of the Hoast, or the fragments of Christs bodie, (for so he calleth them) from growing mouldy in the Pyx, and **Ne murium stercora inter fragmē ta portionis Dominicae appareant. Clem. Ibid.that no mouse dung be found among the fragments of Christs portion; lest great wrong be done to some portion or piece of Christs body. (And yet they told vsus before that Christs body is not parted.) And Cardinal Bellarmine telleth vsus of the Sacramentall wine, that it cannot be kept long but it will grow sowre. Or if they be taken, they are consumed, and ““Col. 6. 22.perish (as the Apostle speaketh) in the vse of them. eePanis ad hoc factus in aceipiendo sacramento consumitur. Aug. de Trinit. l. 3. c. 10.The Bread (saith Augustine) that is made for this vse, is in the Sacrament consumed. But Christs naturall Body is in no wise consumed. ffNulla panem hunc multitudo consumit, nulla antiquitate veterascit. Autor. de cardin. Christi oper. c. de coen. Dom.No multitude (saith one) consumeth this bread; no continuance maketh it stale. ggReficit nec deficit: sumitur, nec consumitur tamen. Ex Aug. Beda. in 1 Cor. 10. & Aug. in Ioan. tract. 13. & de vers. 27.1 Cor 10That heauenly foode refresheth, and yet neuer faileth: it is neuer spent at all, though it be neuer so oft taken. **Ioh. 6. 27.John 6:27It neuer perisheth (saith our Sauiour) but lasteth to life eternall. Yea in many places the manner was anciently, if any bread were left after the celebration of the Sacrament, either to hhAug. de peccat. merit. & remiss. l. 2. c. 26. Euagr. histor. l. 4. c. 34. Niceph. hister. l. 17. c. 25. & Concil. Matiscon. 2… can. 6.distribute it among the Catechumeni, who might not as yet receiue the Eucharist; or to iiHesych. in Leuit. l. 2. c. 8. & Bern. epist 88.burne it with fire, in d Vinum conseruari non potest, quin acescat. Bellar. de Pont. Rom. l. 4. c. 14.imitation of kkExod. 12. 10.Exod 12:10the Paschal Lambs remainders; which yet it is to be thought they would not hauehave done with it, if they had held it to be Christs body. Yea to this day the Romanists are enioyned in their Church Canons, llOmne sacrificiū sordida vetustate perditum, igne comburendum est. Burchard. decret. l. 5▪ c. 50. ex Conc. Aur. c. 5.if the hoast grow p. 29mouldy or mmVel integrum, & in eo vermis, vel à vermibus consumptum. Durand. rat. diuin l. 4. de … part. Can.breede mites; (neither of which, I suppose, Christs Body now can doe,) Or ⁿ if a sicke body that hath bin houseled, bring it vp againe; Or ooSi casu gulae Eucharistiam euomuerit. Missal. in cautel.if the Priest being drunke before chance to spew it vp againe; ppIncineretur. Ibid. & Du…and. Ibid.to burne both the one and the other, qqContritum cum vino sumatur, nisi horror sit sumere. Duran.if no man be found so hardy as to take either, and rrIuxta altare recondatur. Missal. pro reliquiis custodiatur. Durand.to lay vp, or reserue, the ashes, of it for a relique: and ssSi canes lambuerint, vel à canibus consumitur, poeniteat 100 dies. Burch. l. 5. c. 48, 49. ex Poenitent. Theodor. & Rom.if the dogs chance to licke that vp that the Priest cased himselfe of, he must doe double penance for it. Or ttPetr. de Lap. resol. dub. cap. 7▪ art. 3. dub. 7. apud Viret. de sacrif. Miss. l. 3. c. 17.if a mouse h Si corpus Christi infirmo datum rejicitur. Durand. Ibid.chance to picke their God almightie out of the Pyx (of which more anone) and she can be taken againe, she must be opened, and Christs body, if it may be, picked out of her, and if no man hauehave a stomacke to so delicate a morsell, both shee and it must be burnt, and the ashes reserued. For that that is both taken and kept by the Communicanes: let them not blame vsus if with due reuerence to such holy mysteries, we argue from our Sauiours owne words; the Auncients hauehave done so before vsus: ppMat. 15. 17.Matt 15:17Whatsoeuer (saith our Sauiour) goeth into the mouth, entreth not into the heart, but goeth into the belly, and is cast out into the draught, qqMark. 7. 19.Mark 7:19which is the purging of all meates. Whereupon as Augustine saith, hauing spoken both of the foode that is rr1 Tim. 4. 4.1 Tim 4:4sanctified for the sustenance of our bodies, and of the bread that they vsed to giuegive to the Catechumeni after the celebration of the Sacrament, ssIsta ciborum sanctificatio non efficit, vt quod in os intrauerit, non in ventrem vadat, & in secessum emittatur per corruptionem: vnde ad aliam escam quae non corrumpitur exhortatur nos Dominus. August. de peccat. mer. l. 2. c. 26.This sanctification of meates hindreth not, but that that which goeth into the mouth, goeth into the belly, and is by corruption cast out into the draught; whereupon our Lord exhorteth vsus to ttIoh. 6. 27.John 6:27another meate that corrupteth not: So Origen speaking of the Sacrament it selfe, uuDe typico symbolicoque corpore. Origen.of the typicall and symbolicall Body of Christ; (for so expressely he explaineth himselfe:) xxQuod si quicquid ingreditur, &c. & ille cibus qui sanctificatur per verbum Dei perque obsecrationem iuxta id quod habet materiale in ventrem abit, & in secessum eiicitur. Nec materia panis, sed precatio quae illi adiicitur & super illum dictus sermo efficit vt profit non indignè Domino comedenti illum. Origen. in Mat. c. 15.Matt 15If, saith he, whatsoeuer goeth in at p. 30the mouth, goeth into the belly, and is cast out into the draught: then euen that Bread also that is sanctified (or consecrated; all is one) by the word of God and by prayer, as it is materiall, goeth into the belly and is cast out into the draught: nor is it the matter of the bread, but the praier added to it, and the word spoken of it, that maketh it profitable to the worthy receiuer. But to say so or to thinke so of Christs blessed and glorious Body were most hideous, most horrible. Well therefore saith Ambrose; yyNon iste panis est, qui vadit in corpus, sed panis vitae aeternae, qui animae substátiam fulcit. Ambr. apud Grat. de confecr. dist. 2. c. Non iste.It is not this Bread that goeth into the belly, but the Bread of eternall life, that sustaineth the substance of our soules. And Augustine expressely telleth vsus that zzNon hoc corpus quod videtis māducaturi estis, & bibituri illum sanguinem, quem fusuri sunt qui me crucifigent. Sacramentum aliquod vobis commendavi: spiritualiter intellectum viuificabit vos. Aug. in Psal. 98.Ps 98We are not to eate that body that the Iewes saw, nor drinke that blood which they shed that crucified Christ; but there is a Sacrament commended vntounto vsus, which being spiritually vnderstood will put life into vsus. **Nihil absurdius fingi potest, quàm Eucharistiâ nutriri mortalem substantiam corporis nostri, & cibum esse ventris non mentis Eucharistiam. Bellar. de Euchar. l 2. c 4.There can nothing be imagined more absurd (saith Bellarmine himselfe) then to thinke that Christs Body should nourish the mortall substance of mens bodies, and so should be the foode, not of the minde, but of the belly. But by the Popish doctrine this it must needs doe and worse then this; the Popish doctrine therefore is most absurd.

Lastly, what can be more horrible, then to imagine that Christs body, or any part of it, should be not in the belly of a man, but in the belly of a beast? aaAures piae hoc abhorrent audi…e, quod in ventre muris vel in cloaca sit corpus Christi. Bonauent. in 4. Sent. dist. 13. quaest. 2. art. 1. apud Aftesan. sum. part. 4. tit. 17. quaest. 2.Christian eares (saith Benauenture) abhorre to heare that Christs body should be in the draught or in a mouses maw. Yet by this Popish doctrine both the one & the other too must needs be, if a mouse chance (as he may) to meete with a consecrated Hoast. Nor doe the Popish writers ordinarily make daintie of it to acknowledge as much. If a pigge or a dogge, (saith Alexander of Hales) should swallow downe an whole consecrated hoast, I see not why or how Christs body should not passe into its belly. And, p. 31b Si canis, vel porcus deglutiret hostiam consecratam integram, non video quare vel quomodo corpus Domini non trai…ceretur in ventrem canis vel porci. Alex. Ales, sum. part. 4. quaest. 3. mem. 1. art. 2.Thomas Aquinas, ccBrutum animal per accidens corpus Christi manducat. Thom. sum. part. 3. quaest. 80. art. 3.A brute beast may by accident eate Christs body. And, ddEtiamsi mus vel canis hostiam consecratā manducet, substantia corporis Christi non desinit esse sub specibus, &c. sicut etiam, s… proiiceretur in …utum. Thom. Ibid.Though a Mouse or a Dog eate a consecrated Hoast, yet the substance of Christs body ceaseth not to be there, no more then it doth, if the Hoast be cast into the durt. eeSi dicatur, quod sumat, non est m…gnum inconueniens, cum sceleratissimi homines istud sumant. Glos. ad Grat. de consecr. dist. 2. c. Qui benè.If it be said (saith the Glosser) that a mouse eateth Christs Body, there is no great inconuenience in it; since that the most wicked men that are, receiue it. ffNemo carnē illam manducat, nisi priùs adorauerit. Aug. in Psal. 98.Ps 98Nene eateth Christs flesh (saith Augustine) but hee that first worshippeth it. And I doubt much whether any of these dogs, pigs, or mice, euer adored it: howsoeuer Cardinal Bellarmine and some others tell vsus either of ggIumentū corpus Christi suppliciter adorauit. Bellarm. de Euchar. l. 3. c. 8. ex Antonin. sum. hist. part. 3. tit. 24. c. 3. Sect. 2. & Sur. tom. 3. in vita Anton… de Padua.an Horse or an Asse that worshipped the Hoast. But let them and their brutish miracles and imaginations, goe together. Yet so necessarily doth this follow vponupon their doctrine of the Eucharist; that whereas some of their Doctors seeme to doubt hhQuid à mure comeditur cum sacramentum corroditur? Lomb. sent. l. 4. dist. 13. A.what the mouse eateth when she meeteth with an Hoast, and maketh a good meale of it; And the great Master of the Sentences saith, iiDeus nouit. Ibid.God knoweth; for he knoweth not; but he enclineth rather to thinke, that kkDici potest, quod corpus Christi à brutis non sumitur, quamuis videatur. Ibib.the mouse eateth not Christs body, though shee seeme so to doe; whereupon the Masters of Paris giuegive him a wipe for it by the way, and said, the Master is out here. And others of them, to salue the matter, would coine vsus a new miracle, and say, that mmQuam citò mus rodit, corpus Christi esse desinit. Bonauent. in sent. l. 4. d. 13. p. 1. q. 2. art. 1. & Astesan. sum l. 4. tit. 17. q. 2.so soone as the mouses mouth commeth at it, or her lips kisse it, Christs Body conueigheth it selfe away, and nnPanis miraculosè reuertitur. Innocent. de Miss. l. 4. c. 11. & Fortalit. fid. lib. 3. consid. 6. imposs. 17.the bread miraculously commeth againe in the roome of it: ooEt haec opinio communior est, & honestior. Astesan. Ibid.and this (say they) is the commoner and the honester opinion. Here is miracle vponupon miracle; such as they are. Yet Thomas Aquinas their ppAngelicus Doctor.chiefe Schooleman, and one that could not be deceiued herein, for they say that his doctrine of the Sacrament p. 32l Hîc Magister non tenetur. Censur Paris.was confirmed by Miracle, a woodden Crucifix miraculously saluting him with these words, qqBenè scrip sisti de me, Thoma. Erphurd. de fact. memor. c. 9. 5.Thou hast written well of me, Thomas; telleth vsus peremptorily that it cannot be otherwise, if Christs body be in the Eucharist, but that Mice and Rats must eate it, when they meete with the Hoast and make meate of it. rrQuidā dixerunt, quod statim dum sacramentum tangitur à mure vel cane, desinit ibi esse corpus Christi. Sed hoc derogat veritati sacramenti. Thō. sum. part. 3. q. 80. a. 3.Some say (saith he) that so soone as the Sacrament is touched by a dogge or a mouse, Christs Body ceaseth to be there: But this opinion derogateth from the truth of the Sacrament. Thus you may see what hideous, horride and horrible conclusions this carnall and Capernaiticall conceite of Christs corporall presence in the Eucharist hath bred and brought forth, and must needs breede and bring forth with all those that vphold it.

The Summe of all that hath beene said.

1. THat there is nothing in the Gospel whereby it may appeare that those words of our Sauiour, This is my Body, may not be figuratiuely vnderstood, is by Cardinal Caietan confessed.

2. That our Sauiours words of eating his flesh and drinking his blood are to be vnderstood not corporally but spiritually, is acknowledged by many Popish writers of great note: and is, beside other Reasons, by a Rule giuen by Augustine euidently prooued.

3. That the Elements in the Sacrament remaine in Substance the same, and are not really transubstantiated into Christs Body and Blood, is euinced by diuers Arguments.

1. From the Course of the Context, which plainely sheweth, that Christ brake and deliuered no other then he tooke and blessed.

2. From the expresse words of Scripture, that calleth the one Bread, and the other Wine, euen after consecration.

3. From the Nature of Signes, whose propertie it is to be one thing, and to signifie another thing.

4. From the Nature of Christs Body, that hath flesh, blood, and bones, which the Eucharisticall bread hath not, that. p. 33which our taste, our sight, and our sense informeth vsus, by which our Sauiour himselfe hath taught vsus to discerne his body.

5. From the nature of eueryevery true Body, such as Christs is, which cannot be in many places at once, nor hauehave any part of it greater then the whole.

6. From the qualitie of the Communicants, good and bad, promiscuously feeding on the Elements in the Eucharist, whereas none but the faithfull can feede vponupon Christ.

7. From these infirme and vnseemely, yea foule and filthy things that doe vsually, or may befall the Elements in the Eucharist, which no Christian eare can endure to heare that they should befall Christs blessed and glorious body.

Whence I conclude, that since this Corporall presence, such as the Church of Rome maintaineth, hath no warrant from Gods word, as their owne Cardinal confesseth; and is besides contrary to Scripture, to nature, to sight, to sense, to reason, to religion, we hauehave little reason to receiue it, as a truth of Christ, or a principle of Christianitie, great reason to reiect it, as a figment of a mans braine, yea as a doctrine of the diuell, inuented to wrong Christ and Christianitie.

It is the Rule of a Schooleman.

We ought not to adde more difficultie vntounto the difficulties of Durand. in sent. lib. 4. dist. 11. quaest. 3. Non oportet difficu tates fidei difficultatibus superaddere; quin potius iuxta documentum Scripturae conandum est obscuritates elucidare. Et ideò, ex quo vnus modus est clarè possibilis & intelligibilis, alius antem non est intelligibilis, videretur probabiliter quod ille qui est possibilis & intelligibilis, est et eligendus & tenendus.Christian beliefe. But rather according to that which the Scripture teacheth, we should endeauour to cleere that that is obscure. And therefore since that the one manner of Christs presence in the Eucharist is cleerely possible and intelligible, whereas the other is not intelligible (yea, nor possible neither,) it seemeth probable that that manner of his presence that is possible and intelligible should be chosen and held.

p. 35A IVST DEFENCE OF THE FORMER DISCOVRSE AND ARGVMENTS AGAINST THE ANSWER OF A NAMELES Popish Priest thereunto:

VVherein is set downe; first, his Answer word for word, and then a Refutation thereof, according to his owne Distribution of it.