Touchstone to Determine the True Catholic Faith, Part 18
Of Transubstantiation.
OF transubstantiation, by Alphonsus iudgment, the Fathers knew not the name: and they were as ignorant also, as should séeme, of the doctrine of it. Theodoret writeth thus: Dialog. 20.Neither after the sanctification (or consecration) the mysticall signes doe go from their owne nature. For they remaine in their former substance, figure and shape, and they may be seene, and touched as before. This is plaine then, that not onelie accidents: but the substance of the bread remaineth. Origen affirmeth the same: That which entreth into the mouth (saieth hee) doth not sanctifie a man,In cap. 15. Mat. although of the simpler forte that bread which is called the bread of the Lord, be beleeued to sanctifie one. And after thus he writeth: If that were so, it should also sanctifie him, which eateth the Lord vnworthily: neither any for this eating, had beene weake, or sicke or had slept. Therefore also in the Lordes bread, then there is profit to the eater, when as with an vndefiled minde and a pure conscience, he is partaker of that bread. And a little after: if so be that, whatsoeuer entreth into the mouth goeth into the belly, and is cast out into the draught: that bread also, which is sanctified by the word of God, and by praier, according to the matter of it, goeth into the belly and is cast out into the draught:Origen agreeeth with Austē that it is sanctified by praier, as hereafter shall be noted. but according to the praier, which came into it, according to the measure of faith, it is profitable, causing that the minde be watchfull, looking to that which is profitable. Neither is it the matter of the bread: but it is the word that is spokē ouer it, that profiteth him that eateth the Lord worthily. Here Origen plainlie speaketh of ye sacramental bread, & not of the bread hallowed, giuen to Catechumenis, or nouices in the faith; (as some of ye catholiques expound him.) He speaketh of thē yt eat the Lord worthilie or vnworthily: and therefore no doubt of the sacrament. He affirmeth here plainly (agréeing with Theodoret) that the matter of the bread remaineth, and profiteth not, though the simpl… sorte thinke it doth; but the worde spoken ouer it, according to the measure of faith: Nay, that it goeth into the bellie, and is ca… out into the draught. This cannot bee expounded of their accidents, without a subiect.
Ireneus also of the Eucharist writes thus: Iren. lib. 4. cont, Val. ca. 32.But giuing his disciples counsell to offer to God the first fruites of his creatures, not as though he stood in neede of them, but least they should be either vnfruitfull, or vnthankefull; He tooke the creature of bread, and gaue thankes, saying, This is my bodie; and the cup likewise: he confessed that creature which we hauehave, to be his bloud: and he taught of the new testament a new oblation, which the church receiuing from the Apostles, offers to God in all the world, to him, that giues vsus foode; euen the first fruites of his giftes, in the newe testament. Of which Malachie amongst the twelue Prophets thus foreshewed, saying: I hauehave no pleasure in you, saith the Lord, &c. manifestlie signifying by this, that the former people should cease to offer to God: but in all places, a sacrifice should bee offered to him, and that pure; and his name should be glorified among the Gentiles. Ireneus here plainly affirmeth, that we offer to God the first fruites of his creatures, Iren. lib. 4. c. 34.therefore the substance of bread and wine remaines. And after, of the force and substance of the Eucharist, and of the outwarde …gne, he writes thus: Howe shall it bee certaine to them that that bread whereon thankes are giuen, to be the bodie of the Lorde, and the cuppe of his bloud, if they saie not, that he is the sonne of the maker of the world, that is, his word? by which trees doe fructifie and fountaines doe flowe, &c. How againe doe they saie, that the fleshe shall come into corruption, and shall not be partaker of life, which is nourished of the bodie and bloud of the Lord? Therefore let them change their opinion, or cease to offer those thinges which are saide before. But our opinion is agreeing to the Eucharistes, and the Eucharist confirmes our opinion: for we offer to him those things which are his; setting foorth conueniently the*Cōmunicationē & vnitatem praedicantes carnis & spiritus. communication and vnity of the flesh and spirit. For euen as the earthly bread, after it hath receiued the calling of God, is no more now common bread, but the Eucharist, consisting of two thinges, an earthly and a heauenlie: so our bodies receiuing the Eucharist, are not now corruptible, hauing hope of the resurrection. Here Ireneus doth plainlie affirme, that the sacrament consistes of an earthlie thing, and a heauenly, and that the bread remaines, and that we preach the participation and communication, of the flesh and spirit. The spirit no doubt, makes … partakers of the bodie and flesh of Christ, and of the resurrection. Saint Augustine also of the Sacramentall bread writes thus: Saint Paul could by signes preach Christ,D…rinit. lib. 3. cap. 4. otherwise by his tongue, otherwise by his epistle, otherwise by the sacrament of his bodie and bloud. Neither doe wee call his tongue, nor his parchmentes, nor his inke, nor the sounding wordes of his tongue, nor the signes of letters written in skinnes; the bodie and bloud of Christ: but onelie that,Here Austen agrees with Origen that consecration is by praier. that was taken out of the fruites of the earth, and consecrated by mysticall praier, we doe rightly receiue vntounto spirituall saluation, in remembrance of the Lords passion for vsus. Which when it is wrought by the handes of men, vntounto that visible shape, it is not sanctified, that it should bee such a great sacrament, but by the holy ghost, working inuisibly; when as God doth worke all these thinges which are done, by corporall mouing in the worke: mouing first of all, the inuisible partes of his ministers, or the soules of men, or the seruices of the hidden spirites, which are subiect to him, &c. Here wee maie note, that S. Augustine makes the bread, a signe of the body of Christ, and that he defines the bread, to be a fruit of the earth, and that it is made holie, or consecrated by praier; not changed from his nature (as praier doeth make thinges holie, it doeth not change the natures of thinges:) and that God here, in his great sacrament and high mysterie, worketh all things; mouing, euen the very members of his ministers, which by their praiers do consecrate and make holie this sacrament, with their hands do breake it, and deuide it; and also the heartes of the worthy receiuers; and also causing there the presence of Angels, which the fathers did manie of them teach, to be present at the administration of the sacrament. Here Augustine seemes to reckon vp all the wonderfull operations of God in this sacrament: and yet he makes no mention of Transubstantiation; but of sanctification onlie: and therfore it maie séeme, it was not taught nor beléeued in his daies. Arnobius also writes thus: In psal. 22.Let vsus see, what the Church hath in it. She hath a rodde, wherewith she threatens the offender; shee hath a staffe, wherwith she helpes the penitent; she hath a table, frō whence she giueth bread to the beleeuer; she hath oyle, wherwith she makes fat the head, to him, that presumes to hauehave a free conscience; shee hath a cup, wherewith she makes merry those, that preach the word. Thus Arnobius séemes to describe all the furniture of the Church of Christ, and calleth the sacrament bread, and makes faith the mouth that receiueth this heauenlie bread. And in another place: The praise of God is to be set forth,In Psal. 47. according to the diuersity of his giftes and workes. He is praised in his saintes, he is praised in his giftes of carnall and spirituall foodes. Here we maie sée, that Arnobius affirmeth that the substance of the bread doth remaine, and calles it carnall foode.
Ambrose also writeth thus: Lib 4. de sacram. cap. 4.Thou seest how forcible the word of God is. For if there be such great force in the word of our Lord Iesus, that that thing should beginne to be, which was not: how much more forcible is it, that they may bee what thinges they were before (meaning of the bread and wine in the sacrament) and yet should be turned into another thing? Hee agreeth here plainlie with Theodoret, Origen and the rest, which are before alleadged; that the bread and wine in their owne natures are the same thing, that they were before: and yet sacramentallie, naie wonderfullie and vnspeakeablie, are changed into another. And hee saith further, That the change in these mysteries, is like the change of man, who being regenerate is changed: and yet is the same in substance he was before. Bertrame also an ancient writer, affirmeth the same. According (saith he) to the substance of the creatures, that which they were before the consecration: the same they continue after. They were bread and wine before, in which forme also now being consecrated, they seeme to remaine. Therefore it is changed within, by the mighty operation of the holy spirit which our faith beholds, which feedes our soules, and giueth eternall life. And now because our faith altogether beholdeth that wholy, and marketh nothing with fleshly eies: it perceiueth that not in shape, but in vertue those things are the body of Christ, which are seen. What can be more plaine then this? The bread & wine according to the substance of their creatures, or natures, remaine that they were before: The holie ghost here, by his mightie power, maketh an inward change. They are in vertue and force the bodie of Christ, which we receiue. This Bertrame liued after Christ, Anno 840. To whome Trithemius that made a booke of all famous and ecclesiasticall writers, giueth this commendation: Bertrame a Priest and Monke, in the scriptures very expert, and in secular learning very well learned, subtill in wit, and eloquent in speech, no lesse famous in life then doctrine: writ many excellent bookes, whereof fewe came to my handes. And amongst other his workes he names this; of the body and bloud of the lord: And he saith, he wrote to king Charles brother of the Emperour Lotharius. If he had béene an hereticke, or some base fellowe (as some of our late catholiques hauehave slantered him) hee would not hauehave presumed to hauehave written to the Emperours brother, and Trithemius would not hauehave thus commended him: Some in those daies would hauehave noted him. If by the testimonie of these, Theodoret, Origen and the rest; the substance of the bread remaine: where is transubstantiation? Then Alphonsus said true, that the ancient fathers neuer knewe it.
But here it is obiected of some, that Cyprian thought otherwise: whome that I maie by Gods grace fullie satisfie, I will put downe Cyprians iudgment at large concerning this matter, Cyprian. de. caena Domini.who writes thus: That same being eaten, which the old tradition had set down, the master set before his disciples that meat, which could not be consumed. Neither are the people inuited to curious & costly banquets: but the meat of immortality is giuen, differing from common me…, keeping the forme of the bodily substance; but assuring the presence of the diuine vertue, by the inuisible working. Here we maie plainlie sée what is present: the diuine vertue. And after: The flesh of his person, if it should bee cut in pieces, it coulde not suffice al mankinde: the which being once consumed, religion should perish; neither should any more sacrifice remaine. Here we maie sée, what he thinketh of Christes naturall flesh, it is a sacrifice for vsus, doth which nowe Christ appeareth for vsus in heauen. And that it is not vponupon earth. And after: Bread is meate, bloud is life, flesh is a substance, the church is a body. A body, for the ioyning together of all the members into one; bread, for the fitnesse of it, to nourish our bodies; bloud, for the office of quickning; flesh, for the property of taking our humanity. This sacrament Christ sometimes calles his body, sometimes flesh and bloud, sometimes bread, a portion of eternall life: of which according to these visible thinges, he hath imparted to our corporall nature. Here we may note plainlie, …hy Christ calles the sacrament, his bodie, and his flesh, and breed; for the effectes of all these. As the bread strengthens, the bloud quickens, the bodie makes manie members one: so doth the sacrament. It hath all these names: for these diuers effectes. This is Cyprians meaning. And here we maie note, that Cyprian as well vrgeth that phrase, wherein our fauiour calleth this sacrament bread; as that, wherein he calles it his bodie. And that he meaneth in hath the effect: It followes thus plainlie after, This common bread, changed into flesh and bloud, procureth life and increase to our bodies. Therfore the weakenesse of our faith, being helped by the common effectes of these thinges, by a sensible argument, is taught; that in these visible sacraments, is the effect of eternall life. And that, we are knit to Christ, not by a corporall, but by a spirituall transition or passage. If we receiued his bodie, we were knit corporallie vntounto him: but Cyprian saith, we doe not corporallie, but spiritually, by receiuing the sacraments, passe into Christ. For he is now, both the bread, and flesh, and bloud, and meate, and substance, and life of his church (saieth hee) which hee calleth his body, giuing her participation of him. He is not made bread nor meate substantially: … effectuallie. So then in effect, he is all these to his church. And i… the sacrament, we doe receiue all these effectes from him: wee receiue bread, and flesh, and bloud, and meate, and life, and substance: that is, the effectes, of bread, and bloud, and flesh into our soules. And what will wee hauehave more? So that Cyprian here plainlie shewes, what he meanes by flesh after, when he saith, The …ead yt our sauiour reached to his disciples, by the omnipotency of the word, was made flesh: that was, had the verie effectes and force of Christes flesh, by the wonderfull working of Gods spirite, anne… to it: For so the verie coherence of the text …ainlie also prooueth. For he addeth: And we truely, when we were flesh & bloud, by the corrupt and weake nature of our body and soule, could not be reformed, nor returne to the image of God; vnlesse a fit plaister had beene applied to the olde disease: and in the cure of a desperate infirmity, contraries had bin remoued by contraries, and like things should agree to like. The bread which our Lord reached to his disciples, being changed, not in forme; but in nature, by the omnipotency of his word, was made flesh. And as in the person of Christ, his humanity was seene, and his diuinity was hid; so to the visible sacrament, the diuine essence powred in it selfe; that religion might hauehave deuotion, concerning her sacraments, and that more pure accesse might bee to the truth it selfe, whose body the sacraments are, men to the participation of the spirit, not to the consubstantiation of Christ: but to most nie and like fellowshippe, this vnity might come. Here we maie note first, that Cyprian calles vsus flesh and bloud, …ing the same phrase which Paul doth where he saith, 1. Co. 15. v. 50.that flesh and bloud shall not inherit the kingdome of God, meaning the corruption of flesh and bloud, as he expoundes himselfe. Neither (saieth he) could the corrupt nature of our soule, be reformed, not returne to the image of God, &c. Here we maie note, how he calles the corruptions of flesh and bloud, flesh and bloud. And he addeth, that a like plaister must be applied to this sore. Therfore séeing as the substance of our soule and bodie was not sicke; but the forces and powers thereof; it must needes followe, that he meaneth likewise that to heale this corruption, not the substance of Christes bodie; but the effectes, vertues, and forces thereof to be necessarie. Also we maie note here, what he meaneth by flesh in the latter place, euen the same no doubt, which hee meaneth in the former: that is, the force and vertue of Christes flesh, which hee calleth the diuine essence. Which thing also, the worde powreth, seemeth to inferre: but most plainlie that proueth the same, which he addeth. That we participate the spirit, and that wee are not transubstantiate with Christ, or partaker of his substance, or of his naturall body. For the sonne is onelyonly consubstantiall with his father (saith he) neither the substance of the trinitie is to be deuided, or parted. But our coniunction and his together, neither mingles the persons, nor vnites substances: but it ioyneth together our affections, and confederates and makes a league with our willes. Cyprian plainlie affirmeth, that we receiue not the substance of Christ: but his spirit, which makes our wils and his, 1. Cor. 12.13.all one. A gréeing herein with S. Paul: We are all baptized (saith he) in one spirite, into one bodie, whether we bee Iewes or Greekes, whether bonde or free: we hauehave all druncke into one spirit: that is, that we might be partakers of one spirit, as we were baptized into one bodie. This place teacheth vsus manie excellent lessons. 1. Cor. 12.13.First, the number of the sacraments, Saint Paul here mentions but two; as also before cap. 10.2. baptisme, and the Lordes supper: by a figure called Synecdoche, vnderunder the name of the cuppe. Secondly, the vse of the cuppe, it ought to be common to all: We all drinke of one cuppe (saith he.) And thirdlie agréeing here with Cyprian: why do we drinke? to be partakers of one spirit. So that in the sacrament we receiue the spirit of Christ. And after Cyprian addeth: So the church, being made the bodie of Christ, obeyeth her head. And the high light, beeing spread into these inferiour thinges, with the fulnesse of his brightnesse, reacheth from ende to ende; who alone abyding with himselfe, yet hee impartes himselfe wholly to all: and the*Identitas caloris. same heate is so present with the body, that it neuer departeth from the head. See howe he compares here Christ with the sunne, whose bodie beeing in the heauens, sendes downe his beames, his power, his force, to quicken these earthlie inferiour thinges. Therefore (saith he) this vnlea…ened bread, this sincere and true meate, by the shew and sacrament thereof, doeth sanctifie vsus, by touching vsus, doeth lighten vsus by faith, doeth make vsus like Christ. And Cyprian goeth on forward. As the common bread which we eat eueryevery day, is the life of the body: so this supersubstantiall bread, is the life of the soule, and the health of the minde. We eate here on earth, vnderunder a sacrament, the bread of Angels, the same we shall eate without a sacrament more manifestly in heauen. What can be plainer then this? Doe the Angels nowe eate the naturall bodie of Christ? or shall we eate it our selues after this life? I suppose, that the papistes themselues will not a…h, that we shall. And the same saith Cyprian, that we shal then eate manifestlie, without a sacrament: nowe we eate that in the sacrament mysticallie. It is the vertue, strength, grace, and power of Iesus Christ, Cyprian plainlie meaneth; whereof both nowe, and then, we shall be partakers.
But to make this matter more plaine (for manie as concerning this point are verie hard to be perswaded, … sée what he wryteth concerning the vnworthie receiuers of these holy mysteries: The sacraments (saieth he) as much as in them lyeth, cannot be without their proper vertue: Neither by any meanes, ye diuine maiesty absēteth it selfe from the mysteries; but although the sacramentes suffer themselues to be touched or receiued, of those which are vnworthie of them: yet they cannot be partakers of the spirit, whose infidelitie or vnworthines gaine saieth such holines. Here he plainly saith that the spirit is receiued in the sacraments, which the wicked cannot be partakers of. And after: The master of this tradition had saide, that vnlesse we did eate his body and drinke his bloud, we should not hauehave lyfe in vsus: instructing vsus with a spirituall lesson and opening our vnderstanding, to such a hidden matter, that wee might knowe that our abyding in him, was an eating, and drinking were, as it were, a certaine incorporation, our seruices and duties being subiect to him, our willes ioyned, our affections vnited. Therefore the eating of his flesh, is a certaine greedinesse, & a certaine desire of abyding in him, by which we so impresse and drawe into our selues the sweetnesse of charitie, that this sauour of charity powred in, stickes in our mouth, & in our bowels; piercing and refreshing all the inwarde partes of our soules and bodies. Eating & drinking hath the same reason, by which as our bodilie substance is nourished, liueth and remayneth safe and sound: so the lyfe of the spirit is nourished with this proper foode: and that which meate is to the flesh, that is faith to the soule: that which meat is to the body, that is the word to the spirit; doing with more excellent vertue that eternally, which our carnall foode and nourishments, do temporally, and but for a time. We celebrating the sacraments, are admonished as a beast, parting the hoofe, and chewing the cud; to call backe to our chawes, and to grind small the example of our Lords institution, that his passion should euer be in our memory. Neither the torments of death, should once terrifie or make afraid the heires of him yt was crucified: but the ioyfull solemnities of the speed▪ resurrection, should feed them, and refresh them. And after of the communion of this sacrament he writes thus: Neither the prerogatiue of the Leuiticall dignity, admits onelyonly the priest to the bread of Iesus: all the whole church is inuited to this banquet, an equal portion is giuen to all, he is wholy distributed; being distributed, he is not dismembred, he is incorporated, and not iniuried: he is receiued and not included: dwelling with weakelings, he is not weakened: he disdaines not the ministery of poore men, a pure faith, a sincere minde, delightes this inhabiter. Neither the narrownesse of our poore house offendeth, or pincheth the greatnesse of the almighty God. This bread of Angels, hauing all pleasure in it, by a wonderfull vertue to all that receiue it worthily and deuoutly, tastes euen as he would hauehave it, &c. Here we maie plainlie see, that the sacrament was common to all in his daies, as well the cuppe as the bread, that God himselfe is present at that heauenlie banquet, but he is not included vp in the bread, as they would hauehave it. That he cals it the bread of Angels, as he did before.
But some will obiect; that which followeth in Cyprian, where hee speaking of the wicked, (who iudge not themselues, nor discerne the sacraments: but vse the holie giftes vnreuerentlie, as common meates) addes; that Christ euen to this daie, creates that his most true and holy body, and sanctifieth it, and blesseth it, and distributes it, to the worthy receiuers. This place maie séeme obscure: but Cyprian is all one with himselfe. The doctrine he hath taught before, in this place he retracteth not: as maie bee most plainlie gathered out of another place: De vnctione Chrismatis.Our Lord gaue in the table, in which he participated the last banquet with his Apostles, with his owne hands bread and wine: but on the crosse, he gaue his body to be wounded, to the handes of the souldiers, that sincere truth, and true sincerity being imprinted in his Apostles, he might expound to the nations, how the wine and bread were flesh and bloud, and by what reason the causes agreed with the effectes, and diuers names or shapes might be reduced to one essence, and the things signifying and signified, should be called by the same names. Here is his former doctrine, that the sacraments are called by the names of the thinges they signifie, by reason of the effectes. But more plainlie in another place he vnfoldeth this matter. De resurr.The newe thinges and the olde thinges in this agree; Israell comes out of the bondage of Egypt; the people of God, commeth out of the kingdome of the diuell; the Hebrewes were baptized in the cloud and in the sea; the people of God are now cleansed from their sinnes by the holy ghost and the bloud of Christ: of diuers families one house is made, and one tribe; there is one meat; the thinges signifying, and the thinges signified, the thinges and the signes, the inuisible vertue, and the visible sacraments; doe so make one bodie, as the flesh and the spirit. And that which is seene, both in name and vertue, is accounted the body of Christ. Here we may plainlie sée, what bodie Christ Iesus creates, his bodie in vertue, not his naturall bodie. That which is seene (saith Cyprian) is his bodie: but howe? in nature? no; but in name and vertue. This is Cyprians doctrine. The sacraments are called by the names of the thinges signified: The vertue, force and graces of Christes bodie, are called Christes bodie. I would to God the Papists, which so much vrge the fathers, would herein agrée with Cyprian, and communicate the Lordes cuppe, to the Lordes people; and let Christes naturall bodie be in heauen, and with Cyprian and our church, receiue the vertue and force thereof here on earth.
Of the thing signified in the sacrament, thus hauehave other Fathers written: Theodoret saith thus, Dial. 2. cont. Nest.The substance of the bread is not changed at all: but it is both called and beleeued to bee made the flesh of Christ, for the grace of the body of Christ,Lib. de ijs qui initiantur mysterijs. ca. 9. which is added to it. Ambrose also writes thus: Christ is in that sacrament, because it is the body of Christ. Therfore it is not bodily, but spiritual foode: therfore the Apostle of the type thereof said, because our fathers eat spirituall foode, and dranke spirituall drinke. For the body of God is a spirituall body: The body of Christ, is the body of the spirit of God. the carnall bodie is not there then: for Ambrose calleth it the bodie of the spirit of God; because by the meanes of the sacrament, the spirit of God is receiued, 1. Cor. 12.14.is euen eaten. S. Paul no doubt also, speaking of the thing and substance of the sacrament, saieth, Wee drinke all one spirit. The wine then is the outward signe; but the substance of the sacrament, the thing signified; that which our soule receiueth and drinketh, is the spirit of Christ. And therefore our sauiour himselfe saith, Io. 6. v. 63.The flesh profits nothing: but the spirit quickneth: speaking of that flesh, which the Capernaites thought he would hauehave giuen; speaking of ye flesh, which he himselfe tolde them, that they should sée ascend. He will quicken our bodies at the last daie; for his spirit dwelleth in vsus. And hereof S Paul also plainlie distinguisheth, 1. Cor. 15.45.There is a naturall body, and there is a spirituall body: and he defineth both these bodies thus: The first man Adam was made a liuing soule, and the last Adam was made a quickning spirit. So that this quickning spirit, may seeme to be the spirituall body of the last Adam; as the liuing soule, was the naturall bodie of the former Adam. And this is that spirituall bodie, which we receiue in the sacraments from our last Adam Iesus Christ: as wee hauehave receiued our naturall bodies, from our first Adam and our naturall parents: And this spirit shall raise vsus vp againe, at the last daie. And therfore our bodies also are called temples of ye holy ghost. Hence also no doubt, because the chiefest properlie of the holie ghost, 2. Co. 4.13. Psal 115.10. Act. 2.1.is to confesse Iesus Christ, and to speake to the praise of God, as Dauid witnesseth: I beleeued and therfore I spake; those fiery tongues, which in the Actes fell on the Apostles, were signes of the holie ghost. And as then vponupon whome those fierie tongues did sit, the holie ghost did inwardlie, and most certainlie possesse their soules: so nowe they, which with a liuelie faith eat the holy mysteries, are partakers inwardlie and most assuredlie, of Gods spirit, and also of all the vertues of Christes bodie. Hence Chrysostome saith, Hom. 4. in Leuit.That christians come from ye table, breathing fire. Origen als… writes thus: If the Lord and God, be a spirite, those things which the spirit speaketh, wee must spiritually heare. Yea I will say somewhat more, those thinges which the Lord speaketh, are not only spirituall thinges: but they are to be beleeued that they are spirits. I will not proue these thinges, out of mine owne iudgment, but out of the gospell.August in Iohannem trac. 50. sup. cap. 12. Heare our Lorde and sauiours saying to his disciples: The wordes I speake to you are spirit and life. Augustine also of Christs naturall body, and of this presence of his holie spirit, writes thus: Concerning his maiesty, concerning his prouidence, concerning the i…effable and visible grace, is that fulfilled that was spoken of him (I will be with you euen to the end of the world:) but concerning the flesh which the word tooke vponupon it, concerning that, that was borne of a virgine, concerning that, that he was taken of the Iewes, according to that, he was nailed to the tree, that hee was taken downe off the crosse, that he was lapped in linnen clothes, that he was buried in the graue, that he made manifest in his resurrection: Ye shall not alwaies hauehave me with you. And in another place, hee writes thus: The high priestes and Pharisees gaue commaundement,Hom. in. Iohan. 50. that if any knewe where Christ was, hee should shewe them of him, that they might apprehend him. Let vsus nowe shewe the Iewes where Christ is; I woulde to God, they would heare, and apprehend or take him, whosoeuer they bee of their seede, that gaue commaundement, that it should be tolde to them where Christ was: Let them come to the Church, let them heare where Christ is, and let them take him: let them heare of vsus, and let them heare out of the gospell. Hee was killed of their parents, hee was buried, he rose againe, knowne of his disciples, he ascended vp into heauen before their eies: where he sitteth at the right hand of his father, who was iudged, and is to come a iudge. Let them heare, and hold. But some peraduenture will answeare: Whom shall I holde? one that is absent? how shal I reach my hand vntounto heauen, that I may hold him that sits there? Send faith, and thou hast holden him: thy parents hauehave holden him in the flesh, but hold y• him in heart, because Christ being absent, he is also present: vnlesse he were present, he could not bee holden of vsus our selues. But because it is true that he saieth, Behold I am with you to the end of the world, he is both gone from vsus, and is here also, & hath forsaken vsus: for his body he hath taken into heauen; but he hath not taken his maiesty out of the world. And againe the same Augustine writes thus. Hee that eateth my flesh and drinketh my bloud,Tract. in Iohan. 26. in cap. 8. abydeth in me, and I in him: This is therefore to eate that foode, and to drinke that drinke, to abyde in Christ, and to hauehave him abyding in him. And by this, he that abydeth not in Christ, and in whom Christ abydeth not, without all doubt, he cannot spiritually eate his flesh, not drinke his bloud; although carnally and visibly, hee may presse with his teeth the sacrament of the bodie and bloud of Christ: But they rather eate and drinke the sacrament of so great a thing to their own iudgement, because the vncleane hauehave presumed to come to the sacraments of Christ, which no man receiueth worthily, but he that is cleane; as it is said, Blessed are the pure in heart, for they shal see God. If any one hauehave eaten of him, he shall not dy: but he yt pertaineth to the vertue of the sacraments; not hee that pertaineth to the visible sacrament; that eateth it inwardly, not outwardlie; that eateth in his hart, not he that presseth it with his teeth. This is therefore to eat the meat that perisheth not,Ibidem. in. Ioh. tract. 25. cap. 6. but that which remaineth vntounto eternall lyfe. To what end, preparest thou thy teeth and thy belly? beleeue, and thou hast eaten. But Chrysostome teacheth vsus, w…at is it carnally to vnderstand?Hom. 46. in. cap. 6. Ioh. simply as the thinges are spoken, and to thinke no other thing else. For those thinges which are seene, are not so to be iudged: but all mysteries are to be considered with the inward eies, that is, spiritually.Hom. 11. ex. cap. 5. Ioh. And in another place also he writes thus. If to translate sanctified vessels, to priuate vses, be sinne and a danger; as Balthaser teacheth vsus, who drinking in the holy cuppes, was both put from his kingdome, and depriued of his lyfe; If therefore to translate these sanctified vesselles, to priuate vses, be so dangerous, in whom the true bodie of Christ is not, but the mysterie of his body: how much more the vesselles of our bodie, which God hath prepared to bee a dwelling place for himselfe, ought wee not to giuegive to the deuill to do what hee will with them? &c.
Epist. 1. ad. Burdegalenses.And of the Eucharist Martialis writes thus: After baptisme keepe your selues cleane from malice, that you may be worthy of the Lords table. Do not thinke the heauenly food and mans food to be all one, which is visible & seene with your eies, but notwithstanding, through a perfect faith all heauenly. Through the one the body; through the other, the soule liueth. Here we may note, first he cals it the Lords table. Secondly that he makes on that table, two kind of foods: the one of the bodie, and the other of the soule; which the accidents cannot performe, as the papists nowe do imagine. And in the same Epistle: Honour (saith he) now much more the priests of God, which giuegive you lyfe in the cup, and the liuing bread. He calles this sacrament liuing bread, and he makes the cup common to the people. Arnobius also writes thus of the Lords table: In. Psal. 52.Thou my companion, my guide, my familiar friend: that is my man, my outward man, which receiuest with me sweet meat, in the table of the mysterie. Thou dealest against me, &c. And in an other place he calleth it pane… sanctum: holy bread. Here we may note that Arnobius agréeing with Martiall, calleth it the Lords table: and not that only, but the table of mysteries, as though the chiefe thinges of that table were mysticall. Cyrill also of the participation of these mysteries, In. Iohan. lib. 10. Cap. 39.and that those mysteries are, very excellentlie writes thus: It was necessary, that we should be made partakers of his nature, and to bee transformed into a new and strange kind of lyfe, the which coulde no otherwayes bee done, then by the participation of the holy Ghost. And the most fit oportunity, of the comming of the spirit, was after Christs ascension into heauen. For it was necessary, that the spirit should come, that wee hauing it, might cry, Abba, father: and being brought to hauehave courage, we might be made strong, as well against the deuill, as the persecutions of men. And againe vponupon the same place writing against the Arrians, he speaketh thus. I would gladly aske of them, whether he would call Paul Theophorum, that is, one wherein Christ dwelleth. For if they denye, that hee is a bearer of Christ, they lye impudently: but if being conuinced by the authority of the whole worlde, they say hee is a bearer of God, it is manifest that Christ is God. And so Paul is called because Christ dwelleth in him by his spirit. And in ano…her place, what meaneth this maner of his petition, That (hee saieth) they may bee one,Lib. 11. cap. 2. as the father in me, and I in the father, that they may bee one in vsus? Hee asketh the bond of charity, peace and concord; the which may bring the beleeuers to such a spirituall vnion, yt it may resemble the similitude of the naturall and consubstantiall vnion of the father, the sonne, and the spirit. Neither this vertue and knot of charity, can euer bring to passe, that we should be so knit together inchangeably in the same substance, that we may seeme to hauehave obtained the manner of the diuine vnion. Here Cyrill plainely sheweth what is the vnion of Christ and his church, which hee makes to be onelie spirituall. Cap. Eod.And hee saieth, it is vnpossible to be substantiall or naturall. And after of our coniunction he writes thus: That he might knit eueryevery one of vsus among our selues, and to God; although wee differ in body and soule yet he hath found out a meanes, agreeing to his fathers counsel, and his owne wisdome.*Suo enim corpore per benedictionem mysticā credentes benedicens. The mysticall blessing makes vsus partakers of his body. For he blessing the beleeuers with his body, by the meanes of the mysticall blessing: hee hath made vsus one bodie, both with him, and with our selues. And after: the sonne is vnited to vsus, as mā, by ye mystical blessing; spiritually, as God, by ye grace of his spirit, renewing our spirit to newe lyfe, and to the participation of the diuine nature. So that by Cyrils iudgement, it is the mystical blessing, and spirit of God, which makes vsus partakers of the diuine nature, and of Christs very naturall body. And againe: Although we are manie, yet we are all one body in Christ. For wee all participate of one bread:Lib. 11. cap. 20. And we are all annointed with one spirit of Christ. And to conclude, most manifestly ioyning the spirituall and the corporall vnion together, wherewith we are ioyned to Christ, hee writes thus. And as the vertue of the most holie fleshe of Christ, makes all receiuers one body: I thinke after the same maner, in whom the inuisible spirit of God dwelleth, it bringeth them all to a spiritual vnion. So that the vertue of the most holy flesh of Christ, which he calleth also the mysticall benediction or blessing, ioineth vsus corporallie to Christ; and the spirit of God knittes vsus spirituallie to Christ, Cyril. in. Iohan. Cap. 19.and not Christ his naturall bodie. And againe hee writes thus. The mysticall blessing, and baptisme flowed out of his side. And the vertue of the mystical blessing proceedes from his holie flesh. It is not his holy flesh.
Of the eating of Christes naturall flesh, also thus the fathers hauehave written. And first Cyrill of these words of our sauiour, Vnlesse yee eate the flesh of the sonne of man, &c. writes thus: Let vsus see (saieth hee) howe eueryevery man is either cleane or vncleane,Lib. 7. in. Leu. eueryevery man hath some meate in himselfe, which he may giuegive to his neighbor, that comes to him: For it cannot be, that when wee men meet together, and shall intermingle our speeches, but that wee shall take or giuegive amongst our selues, some tast, either by our answere, or question, or some gesture. And if so be that he be a cleane man, and of a good mind, of whom we tast; we receiue cleane meat: but if he be an vncleane man, whom we touch; we receiue vncleane meate, according to those things which are saide before. And therefore I thinke, the Apostle Paul, of such vncleane men as of beasts, saieth, Eate not with them. But that thou maiest more euidently vnderstand these things, we do say: we wil take an example of the greatest things, that so descending by little and little, wee may come to the inferior. Our Lord and sauiour saith: Vnlesse you eat my flesh, and drinke my bloud, you shall not hauehave lyfe euerlasting: for my flesh truly is meat, and my bloud truly is drinke. Iesus therefore speaketh, and is altogether cleane, all his flesh is meat, and all his bloud is drinke, because all his workes are holy, and all his speech is true. And therefore his flesh is truly meat, and his bloud truly drinke: For with the flesh and drinke of his word, as with cleane meat and drinke, he makes drinke, and refresheth al mankind. In the second place, after his flesh, Peter and Paul Paul are cleane meat, and all the Apostles. In the third place, all their disciples. And so euerie one of them according to the qualities of their merits, or purenesse of their iudgements, is made cleane meat to …is neighbour. He that cannot abyde these things, will go aside, and …rne away his eares, according to those which said: How will he giuegive vsus his flesh to eat? who can heare him? And they departed from him. But you, if you be sonnes of the church, if endued with the mysteries of the gospell, if the word made flesh, dwell in you; acknowledge what things we say: for they are the Lordes: least peraduenture hee that is ignorant, hereafter be not known. Know you, that they are figures which are written in the diuine bookes; and therefore examine them as spirituall, and not as carnall men, and vnderstand what things are ment: For if you receiue these thinges as carnall men, they hurt you: and they feed you not. For not only in the olde testament, but in the gospel also, there is a letter found which killeth: a letter that killeth him, which shall not marke spiritually those thinges which are spoken. For if according to the letter, thou shalt followe this, which is spoken; Vnlesse ye eate my flesh, and drinke my bloud: this letter killeth. Wilt thou that I bring another letter out of the gospel, which killeth? He that hath not (saieth he) a sword, let him sel his coate and buy a sword. Behold, this is a letter of the gospell; but it killeth: but if thou vnderstand it spiritually, it killeth thee not. But there is in vsus a quickning spirit: and therefore whether in the law, or in the gospell, take spiritually those thinges which are said. Wee maie note here, howe Cyrill plainly expoundes this sentence of our sauiour, spirituallie: If the Papistes opinion were true, he néeded not so to expound it. He teacheth, that this is the catholique doctrine of the whole church: and therefore he commandes all the sons of the church, to beleeue this his exposition. The flesh and bloud of our sauiour, wherewith he feedes and refresheth all mankinde; hee affirmes plainly, to be his wordes and workes. Naie and hee refutes them, that will expound it of his naturall flesh: or else some might hauehave saide, with his word and workes he féedes, I grant: but doeth hee not also féede with his flesh? But Cyrill plainlie affirmes the one, and denieth the other. Nay he affirmeth that hee …hat shall expounde it so, killeth his soule: and hee that will not knowe this his exposition, let him take heede yt he be not knowne hereafter. And he giues an example, least any man should doubt of his meaning, which otherwise, is as plaine as maie bee. This sentence (saith he) is to be expounded, as that wherein our sauiour saith, Hee that hath no sworde, let him sell his coate, and buy one. No man nowe is so sencelesse, that will expound this sentence of our sauiour, according to the letter, who in all his doings exhorts to peace and concord, and of whose kingdome Micah prophesieth: That men shall turne their swordes to siethes:Micah. 3.4. but spiritually, that euerie man should nowe prepare him spirituall armour: that is, the sworde of the word of God. And by the two swords, the Apostles shewed him after, In Luc. ca. 22.Bonauenture expoundes the two testaments are meant, in which (saieth he) is contained sufficient doctrine to defende the whole church. And so also must this other sentence bee expounded.
Origen also at large affirmeth the same worde for worde vponupon the 16. chapter of Leuiticus, expounding these wordes of our Sauiour: Vnlesse ye eate the flesh of the sonne of man: so that worde for worde he agrees with Cyrill. And he addeth: If according to this meaning, that is spiritually, we shall say that the omnipotent God hath giuen lawes to men; I thinke that the giuing of the lawe, shall seeme worthy the maiesty of God: But if we shall cleaue to the letter, and shall take those thinges which are written, according to that which seemes to the Iewes, or that which seemes to the common people; I am ashamed to saye that God gaue such lawes. For the lawes of men shall seeme*Magis elegātes. more fine and reasonable, that is to say, of the Romanes or Athenians or Lacedemonians. But if according to this meaning which the church teacheth, the lawe of God be receiued,De doctrina christiana lib. 3. c 15 then it surpasseth all mans lawes; and it shall truely be beleeued to bee the lawe of God, &c. Augustine also expoundes the same place after the same manner: Let (saith he) in all figuratiue speeches, this rule bee obserued, that that which is read, so long be diligently considered, till the exposition thereof be brought to the kingdome of charity: but if it signifie that properly, then let it be thought to be no figuratiue speech. If it be a commandement, forbidding a wickednesse or haynous Act; or commanding profit or humanity, it is no figuratiue speech: but if it seeme to command a wickednes, or haynous Act, or to forbid profit or humanity: then it is a figuratiue speech. Vnlesse ye shall eate (saith he) the flesh of the sonne of man, and drinke his bloud, you shal not hauehave life in you: it seemes to command a wickednesse or hainous Act. Therefore it is a figure, commanding vsus to communicate, to be partakers of the passion of Christ, and profitably and ioyfully to lay vp in our memories, that his flesh was crucified and wounded for vsus. The scripture saith: If thine enemie be hungrie, feede him; if he be thirsty, giuegive him drinke. Here no man doubts, but it commandes mercy: but that which followes, for doing this, thou shalt heape coales of fire vponupon his head, thou must suppose to command an Act of ill will: and therefore it is figuratiuely to be vnderstood. Augustine here saith, that this speech séemes to command an haynous Act, which commands to eat the flesh of the sonne of man, whome he beléeued to be the sonne of God, and omnipotent: yet he did not attribute this eating his flesh, to his omnipotencie, as nowe the Papistes doe. And he puts this his iudgment downe, in that booke he makes of christian doctrine. If thou therefore wilt be Augustines scholler, thou must beléeue this, that he there teacheth. And he séemes to affirme it to be as haynous …lence, to eate the verie true and naturall flesh of Christ, as of anie other man: he makes no difference as should seeme. And againe, Augustine of Christes naturall bodie, most manifestly writes thus: In psal. 98.The wordes which I hauehave spoken to you (saith Christ) are spirit and life; vnderstand you spiritually that which I hauehave spoken. For you shall not eate this body which you see, nor drinke that bloud which they shall shed which shall crucifie mee: I hauehave commended to you a sacrament, which being vnderstood spiritually, shall quicken you. And although it be needfull that it should be celebrated visibly: yet it must be vnderstood inuisibly.
Athenagoras also affirmes the same: De resurrection…It is impossible (saieth he) that mans body should be mingled with bodies of the same kinde, to which they are intruded against nature for meate: although they bee conueied into their bellies, through some very hard calamity and misery. For they rebound from the nutritiue faculty. It is against nature (saith he) that mans flesh should be fed with mans flesh: but if they shall bee forced together, yet the one will rebound from the other. And hereof Cyprian saith, that we come by reason of the sacrament, to the consubstantiation of Christ, not of his flesh, but of his spirit, as is before alleaged. What can be more manifestlie spoken then that? Hence is that phrase, strengthened in the spirit; And againe, Eph. 3.16. 2. Cor. 3.18.we are changed into the glory of God as it were by the same spirit: which no doubt is obtained by the often receiuing of those holie mysteries. Here no doubt the inward man of verie manie is verie weake, because in manie places, they receiue the holy mysteries so seldome. Here we maie sée the consent of the Gréeke and Latine Church, concerning this matter: if anie one of these had saide this, it had beene sufficient. And all these expresse their meaninges so plainlie, as no man, that is not wilfully obstinate, can doubt of their meaning.
Hierom also vponupon the Epistle to the Ephesians and first chapter, verie excellently writes thus, and agreeth with the rest of the Fathers: The flesh and bloud of Christ is two waies to be vnderstood, either that spirituall and diuine flesh, whereof he hath said; My flesh truely is meat, and my bloud truely is drinke; and vnlesse ye eate my flesh and drinke my bloud, ye shall not hauehave life euerlasting: or else that flesh and bloud, which was crucified and shedde, with the soldiers speare. Here is a plaine distinction of Christes spirituall flesh, and of his naturall flesh. Here Ierome plainlie affirmeth, that the flesh we receiue in the sacrament, is a spirituall flesh, and differs from that which was nailed on the crosse. The same distinction hath Clemens Alexandrinus.Lib. 2. paed. ca. 2. The bloud of Christ (saith he) is twofold: The one is carnall, with which we were redeemed from destruction: the other is spirituall, with which wee are annointed; and this is to drinke the bloud of Iesus: to be partaker of the incorruption of the Lorde: To be holy, to be sanctified. Agréeing herein with that of S. Paul,1. Cor. 12.13. we hauehave all drunken one spirit. S. Augustine also hath ye same distinction: The words I hauehave spoken to you, are spirit and life. Vnderstand spiritually that I hauehave spoken,In Psal. 98. You shall not eate that bodie which you see, nor drinke that bloud, which they shall shedde, which shall crucifie me: I hauehave commended vntounto you a sacrament, which being spiritually vnderstood, shall quicken you. It is marueilous that our newe catholiques, against all these fathers, dare affirme, that the same bodie, which was borne of the virgine Marie, and was nayled on the crosse, is eaten in the sacrament. All the fathers make a distinction.
As concerning the wordes of our sauiour; This is my body: It is certaine that in all thinges he had a respect to the olde lawe; he came to fulfill it: and therefore as in his workes; so in his words, no doubt hee aimed at it. Circumcision is called the couenant, of aGen. 17.10. Act. 7 8.God himselfe, and of S. Stephen,bGal. 4.25. Agar is Sina, is a hill, cExod. 12.12.…he lambe is called the passeouer. These phrases God vsed in the former sacraments, and why should the like phrases séeme strange in the newe testament, and in our sacraments? And yet all these were, but outwarde signes. So in the gospell, our sauiour vseth the like manner of spéech; Hee breathed on his Apostles, Io. 20.22.and he saide vntounto them: receiue the holy ghost: whereof that was, but the outward signe onelyonly. Speaking to the woman of Samariah, he calleth his holy spirit water.Luc. 22.20. And in this verie sacrament (he saieth) this cuppe is the newe testament in my bloud: wherein the aduersaries themselues doe confesse, that there is a sacramentall trope or figure. And if in this, why not also in the former? The former place commonly is expounded by the latter. 1. Cor. 10.1….S. Paul séemeth to expounde these wordes thus. The bread which we breake, is it not the communion of the body of Christ? and the cuppe which we blesse, is it not the communion of the bloud of Christ? Because we being many, are one bread, are one body: because we are partakers of one bread. As though he should saie: The sacrament we receiue, maketh vsus partakers of the bodie of Christ, maketh vsus liuely and true members of his bodie, maketh vsus one bodie with him: a farre greater matter, then if he should hauehave said, the bread is made the bodie of Christ: It maketh vsus the bodie of Christ. All things in this sacrament, are mysticall or hidde, are metaphysicall, aboue the reach of nature, are spirituall, wrought by Gods spirit. Artes worke wonderfull thinges, (as our age witnesseth) and nature it selfe also: howe much more the wisedome of God? Our eies cannot beholde these sunne beames: howe much lesse the bright beames of the true sonne Iesus Christ, by which hee worketh? Psal. 135.7.Who knoweth the true cause of the ebbing and flowing of the sea, the treasures of the Lorde, from whence the winde commeth? If we knowe not these natural things: will we séeke to knowe the waies of God, in his holie mysteries? God had in his tabernacle manie thinges hid, which it was lawfull for none, but the high priest to sée: and shall he not hauehave also such like in his church, which our high priest Iesus Christ shall knowe only? Nature hath her foreign and foreign, her secret friendshippes and disagréements, whereof no man knowes the causes; and shal not diuinity hauehave the like? There is a great mysterie of the vnion betwixt Christ and his Church, Eph. 5.32.euen this same mysterie I nowe speake of, which S. Paul doeth not open and vnfolde: and shall anie man go about to doe it? These God will hauehave vsus reuerence: he wil not hauehave vsus search: he will hauehave vsus try & examine our selues, not the groundes of his mysteries and sacraments. The bones of the Paschall lambe, must not bee broken with the hammers of our wittes, or deuises; they must be burnt with the fire of Gods spirit. We must confesse (as the fathers did) whatsoeuer in this sacrament, was a bone, past our reach, was done spiritually, was wrought by the holie ghost: no not the flesh, the easie things therof, must be sodden with water; must be prepared according to our fancies. 1. Cor. 11.33.Of this S. Paul saith, That I hauehave receiued of the Lorde, I hauehave deliuered vntounto you: we maie not go from the first institution in the principall and essentiall partes thereof (as the Papistes hauehave done.) When the law was giuen, the people might not come too neare the hill, Exod. 19.12.they had their boundes appointed them: So no doubt in the gospell, in the Lordes sacraments, there are certaine limits, which all the fathers kept; which the schoolemen with their quodlibets and questions hauehave leapt ouer. Till Thomas Aquinas daies (as I hauehave read) transubstantiation was not heard of: He like to Thomas Didymus, would néedes put his hand into Iesus side, and open this great mysterie. Hee saide not like faithfull Peter,Io. 6.68. Rom. 12.1. Psal. 118.27. To whom shall we go from thee? Thou hast the words of eternall life: And like Paul, Let eueryevery man giuegive vp his body a liuely sacrifice to God: and like Dauid, binde the sacrifice with coardes to the hornes of the Altar, That is, all our affections, inuentions, deuises, to God and his worde. So did Abraham beléeuing he should hauehave a sonne: so offering his sonne, he bound himselfe to ye hornes of the Altar. He disputed not with himselfe; that worde (howe) was not once heard in his mouth. The Israelites wonder at Mannah, they call it (Man hu:) what is this: they eat it, they reason not about it. The Fathers almost hauehave all thus expounded these wordes of our sauiour, Contra Adamātum Manich. Aug. in psal. 3.(this is my body:) that is a sacramentall and a figuratiue speech. Augustine twise, The Lorde doubted not to say, this is my body, when as he gaue a signe of his body. And againe, In the historie of the newe testament, such was the great and wonderfull patience of our Lord, that he suffered Iudas so long, as God; whose secret thoughts he was not ignorant of, whom hee admitted to his banquet, when he commanded and gaue to his disciples the figure of his body and bloud. Tertullian also writes thus: The bread being taken,Lib. 4. contra Mar. and deuided to his disciples, he made it his body: saying, this is my body, that is, a figure of my body. It had not beene a figure: vnlesse the body had beene a true body. Here Tertullian must néedes agree with himselfe, it was a figure of his bodie, and yet his bodie also spiritually. Dionysius Ateopagita of the sacrament writes thus: Consider this also, the heauenly signes,Eccles. Hierar. cap. 3. worthy of reuerence, being placed on the diuine Altar, by which Christ is signified and receiued; by and by after, is a catalogue of all the saintes recited. Ierom also of the sacraments writes thus: Iesus tooke bread, and blessing it, brake it, transfiguring his body into the bread, which is the present church, which is receiued in faith,Hier. sup. ca. 14. Marc. is blessed in number, is broken in his passions, is giuen in examples, is taken in doctrines, making his bloud in the cuppe mixt with wine and water, that by the one we might be purged from sinne,In ca. 26. Mat. Hom. 4. by the other redeemed from punishment. And againe: And supping with them, Iesus tooke bread, and blessed it and brake it, and gaue it to his disciples, and he saide, take ye, and eate ye, this is my body. After that the typicall passeouer was fulfilled, and he had eaten the flesh of the lambe with his Apostles, hee tooke bread which strengthens mans heart, and goeth to the true sacrament of the passeouer, that as in the prefiguration of him, Melchisedech the high priest of God had done, offering bread and wine, he also himselfe, should represent the truth of his body & bloud.Aug. ca. 26. de Catechizandis rudibus. And Augustine of nouices in the faith writes thus: Of the sacrament which truely he receiued, when it shalbe wel taught to him, that the seales of heauenly thinges seeme to be visible: but the thinges themselues are inuisibly to be honoured in them: neither that, that forme was so to be counted, being sanctified with blessing; as they hauehave it in eueryevery vse. It is also to be told him what that speech doth signifie, which he hath heard, what is hidden vnderunder it,Cap. 9. and whose image that thing beares. And againe: Of the sacrament that they are about to take, it sufficeth to the wise and more learned, to heare what that thing may signifie: Notwithstanding we must deale with those, of slower and meaner wittes, somewhat with mo wordes and similitudes, least they should contemne that, which they see. And Origen of the sacrament writes thus vponupon these wordes: This is my bodie, &c. This bread, which the Lord confesseth to be his body,Tract. in Mat. 35. is a worde nourishing the soule: a worde proceeding from God, the worde; and bread from the heauenly bread: which is set vppon the table, of which it is written; Thou hast prepared for me a table, against them that trouble me. And this drinke, which God the worde doth confesse to be his bloud, is a word, refreshing and making merry excellently, the heartes of the drinkers: which is in the cuppe, whereof it is written; Thy cuppe which makes merry, how excellent is it? And this drinke is the generation of the true vine. And it is the bloud of that grape, which being throwen into the wine presse of his passion, brought foorth this drinke. Here wee maie see, howe Origen expoundes these wordes spirituallie, and not literallie. And after: Why (saith he) doth he not say this is the bread of the new testament, as he said, this is the bloud of the newe testament? because the bread is the worde of righteousnes, wherewith the soules eating, are nourished: but the drinke, is the word of the knowledge of Christ, according to the mysterie of his natiuity and passion; because thereof, the testament of God is placed to vsus ward, in the bloud of Christes passion: that we beleeuing the sonne of God to bee borne, and to hauehave suffered according to the flesh, should be saued not in our righteousnesse, in which alone, without the faith of the passion of Christ, saluation could not be. Therefore onelyonly of the cuppe it is said; This is the cuppe of the testament. The cuppe, by Origens iudgment, containeth … force of Christes death and passion, without which wee could not be saued: And this (as we shall shewe after) hauehave the Papists denied to the Laitie. And alwaies Iesus, to those that keepe a feast with him, taking bread from his father, giueth thanks & breaks it, and giueth it to his disciples, according as eueryevery one can receiue: and he giues it to them, saying: Take, and eate it: and hee sheweth, when hee nourisheth them with this bread, that it is his owne body, when as he is the word, which nowe we hauehave neede of; and when it shall be fulfilled in the kingdome of God: but now truely it is not fulfilled; but then it shalbe fulfilled, when as we also shall be prepared to receiue a full passeouer, which he came to fulfil: which came not to breake the lawe; but to fulfill the lawe. And now to fulfill it, as it were by a glasse, in a darkenesse of fulfilling: but there to fulfill it, face to face, when that which is perfect is comen. The body which Iesus giueth, is his word to our soules, it is a spirituall foode, which we now eate in a darke manner: but hereafter wee shall eate plainly, face to face. And after he writes thus: Maruell not, because he is bread, and he also eates bread with vsus, he is drinke of the generation of the vine, and he drinkes with vsus. For the word of God is omnipotent, he is called by diuers names, & he is innumerable according to the multitude of vertues, when as hee alone, is all vertue. And in the same place he calles it the bread of blessing,Hom. 5. in Leu. or giuing of thankes. And againe he writes thus: For the Lord the bread which hee gaue to his disciples and said, take and eate: he deferred it not; neither commanded it to be kept to the morrow. This mystery also perchance is contained in that, that he commaundes; that they should not carry bread in the way, that thou maiest alwaies bring forth newe breade of the word of God, which thou carriest within thee.
And in another place of Christ and his Crosse, he writes thus: Hom. 8. in IosuahWhat profits me if I know that the king of Hay was hanged on two trees? But if I shall vnderstand that the vertue of the Crosse, is two fould, whereon Christ was hanged in his flesh, and the deuill with his host was triumphed ouer, by the vnderstanding of this sacrament, my soule shall be edified. And that also we may peraduenture highlier amplifie the greatnesse of this mystery; in the tree is vnderstood the knowledge of good and euill, whereon both good Christ and wicked sathan was hanged: but the deuill that hee might perish; but the good, that he might liue by his power. As the Apostle saieth of Christ, though he were crucified, through infirmity, yet he liues by the power of God: Yea not onelyonly that he might liue; but that he might make aliue (for he is the last Adam,) with his quickning spirit. But these things are to be vnderstood to bee spoken figuratiuely. For Christ himselfe is called the tree of lyfe. But as in other things, he is shewed to bee the priest, and the sacrifice, and the Altar; and of one vnderstanding, the other is not hindred, but eueryevery one is meant of him figuratiuely in their places: so now, in the signes of these sacraments, the diuersitie of persons, taken of one and the same, hindereth not. Wée maie see here, how Origen cals Christ the sacrifice, and the priest figuratiuelie. And in another place he writes thus. Thou which comes to Christ, the true Bishop, which hath made God mercifull vntounto thee, with his owne bloud, and hath reconciled thee to his father; sticke not in the bloud of the flesh: but learne rather the bloud of the word, & heare him saying to thee, For this is my bloud, which is shed for you, for the remission of your sins.Hom. 15. in. Leu. He that is partaker of the holy mysteries, knoweth both the flesh and the bloud of the word of God: Let vsus not therefore stay in these thinges, which are manifest to them that know them, and cannot bee manifest to the ignorant. Wee may see here how Origen still expoundes, the flesh of the worde, and the bloud of the word, euen in the receiuing of the holy sacraments, and not in spirituall hearing of the word onelyonly. Neither doth hee by this meanes diminishe the authoritie of the holie signes. Hom. 26. in. Exod.For let vsus marke howe hee writes concerning them in another place: I will teach you (saieth he) by the examples of your religion, you know (saieth he) which are wont to be present at the diuine mysteries, how when ye receiue the body of the Lord, you keepe it with all warinesse and reuerence, least a little of it should fall downe, least any part of the heauenly gift should slip from you. For you beleeue your selues guilty, and you beleeue aright, if any parte thereof should fall from you by negligence. And if you vse such diligence, concerning the keeping of his body; and you do vse it, by good right; howe do you thinke it, to bee lesse sinne to hauehave neglected his word, then his body? Sée what reuerence, hee would hauehave giuen to the sacramentall signes, and how he couples the reuerence of his receiuing his word and bodie together. And againe of the twelue loaues, Hom. 13. in. cap. 2…. Leu.he writes thus: According to those things, which are written, in the twelue loaues there seemes to be a commemoration of the twelue tribes of Israel, before the Lord: and a commaundement to be giuen; that without ceasing, these twelue loaues shoulde bee set forth before the Lord, that the memory of the twelue tribes might be alwaies had before him; that as it were a prayer and a supplication by these might seeme to be made, for eueryevery one; but this intercession is small and slender. For what auaileth it, to get them mercy, where eueryevery tribe is to be considered, by bread of fruite, by workes of fruite? But if they be referred to the great mystery, thou shalt find this commemoration to hauehave great force and effect of repropitiation. If thou returnest to that bread that came downe from heauen, and giueth life to this world, that bread of the proposition which God hath set forth, to bee a propitiation through faith in his bloude; and if thou looke to that commemoration, whereof the Lord hath said, Do this in remembrance of mee: thou shalt finde, that this is onelie the remembrance which maketh God mercifull to men. If therefore thou shalt marke more attentiuely the Ecclesiasticall mysteries, in those thinges which the lawe writes; thou shalt finde the image prefigured of the truth to come. It is not the hearing of masse: but the remembrance of Christs death and passion, which Origen giueth such great force to.
Epiphanius also vponupon these words of our sauiour, This is my body, writes thus: Therefore all men hauehave that, that is according to his image,In. Ancorato. but not according to nature. For men hauehave not according to the equality of God, that which is after his image. For God is incomprehensible, and cannot be comprehended in the minde, seeing that he is a spirit, and aboue all spirits, and a light aboue all lights. But those things which he hath ordained, these we want not: For hee is true, who with grace, bestoweth on man that, that is after his image. And how many are they, which are like? For we see, that our sauiour tooke into his handes, as the gospell witnesseth, that he rose at supper and tooke these, and when he had giuen thanks, he said, This is mine, this and this. And we see, that it is not equal, neither like to the image in the flesh, nor to the inuisible deitie, nor to the line aments of the body. For this is of a round forme, and insensible, as concerning the power. And he would say, by grace this is mine, this and this: And no man, but doth beleeue his words. For hee that beleeueth him not to be true (as he hath said) he falleth from grace and saluation. But that which we hauehave heard, we beleeue to be his; we know our Lord to be all sense, to be all ful of feeling, to be all good, to be all working, to be all light, to be all incomprehensible. But who hath giuen vsus all this, with grace. Epiphanius goeth about to proue in this place, that man is made according to the image of God: but not according to the proper nature of the diuinitie, but according to grace. And he taketh a similitude from the Eucharist, which hee denies to be the bodie of Christ, according to the true nature of a bodie, when as it hath not the forme of a true bodie, and it lackes sense and moouing: and yet by grace it is truely beléeued to bee his bodie.
The same doctrine he puts downe most euidently in another place: Christ (saith he) descended into the waters,Contra haereses lib. 3. To. 2. Pa. 487. giuing more then receiuing, bestowing rather then lacking, lightening them and making them forcible, for a figure of those thinges which should bee wrought in them: that they which beleeue in him in truth, and hauehave the faith of the truth, might learne that he was made true man, that he was truely baptized, and so also they comming to baptisme, by his ascending vp, might receiue the force of his light: That here, the saying of the Prophet might be fulfilled, Into the change of power, into the giuing of saluation (that is to say) of the power of the bread, taken from Ierusalem, and the strength of the water. So that here in Christ, the power of the bread is made strong, and strength of the water: that the bread should not be our strength; but the vertue of the bread. And truely the bread is meat: but the vertue in it profits to quicken vsus; and not that the water alone should cleanse vsus, but that in the strength of the water, by faith and force and hope and the perfection of the mysteries, and the calling of the sanctification of holinesse, it should be to vsus perfect saluation. This place makes the other more plaine: There he called the bread of the Eucharist the bodie of Christ by grace; here he giueth vertue to the bread, as in baptisme strength to the water: making equall together those two sacramentes, often repeating this worde, vertue or force, as the thing of the sacrament, which wee receiue with the bread and cuppe; saying, that this vertue and strength doeth sanctifie vsus. The bread (saith he) is meate, but the vertue thereof, profits to quicken vsus: alluding no doubt, to that which our sauiour saide, the flesh profits not, the spirit quickneth. And this force of the bread, and strength of the water to sanctifie vsus; he declares to bee done by grace; and not that in one worde onelie, but in manie wordes, more fullie and plainly expressing it: saying, these thinges to bee done through faith, and hope, and the perfection of the mysteries, and the calling of sanctification; to the perfection of our saluation. The same doctrine worde for worde, the same Author repeates in his booke called Anacephaleosis.Pag. 560.. So that this doctrine did not séeme to slippe from him vnawares; but to be his resolute opinion: and in those daies, the Catholique and receiued opinion of the whole church.
Of the omnipotencie of God, which the Papistes vrge so much, Augustine also writes thus in his sixt Epistle: where he proue… that the substance of God, cannot bee seene with mortall eies of the saintes in heauen. God is a spirit (saieth he) and therefore they which worship God, must worship him in spirite and truth. If they must thus worship him, then much more, see him. For who dare affirme, that the substance of God is seene corporally? when as he wil not hauehave it worshipped corporally. But they doe seeme to say subtilly, and by asking a question, to vrge the matter more forcibly: whether could Christ performe that to his flesh, that with his bodily eies, he might see his father or no? So that if we shall answere: here, hee could not; they will crie out against vsus, and say, that wee derogate from the omnipotencie of God. And if we shall grant that he could doe it, they wil conclude their argument of our answere. How much more doe they erre, which doe affirme the flesh of Iesus Christ to be turned into the substance of God, and to be that which God is; that so by that meanes, they may make it fitte to see God, being not so greatly vnlike with any diuersity. I beleeue they will banish this, both from their faith, and perchance also from their eares. And yet notwithstanding, if by a question they were vrged, of these whether God could do this, or he could not? whether did they detract from his power, if they said, he could not? Or will they confesse, yt this shal see none corporally, if they say he can. Therefore as they hauehave crept out of another mans grinne: so let them creepe out of their own. Sée here plainlie, howe Augustine, in some respectes, to take from the omnipotencie of God some thinges, thinks to be no sinne. And that the flesh of Christ hath not lost ye nature of flesh, but reteines that nature in heauen euen now still.
And againe, of the bodie of our sauiour Iesus, after his resurrection, S. Augustine thus writes: Christ in as much as he is the word,Epist. 57. ad Dardanum. he is the creator: but as concerning man, he is a creature. And after: doubt not, &c. but he shall come in the same forme and substance. To whom truely, meaning his humane nature, he hath giuen immortality, hee hath not taken the nature of it away. According to this shape, he is not thought to be eueryevery where: let vsus beware, least we so confirme his diuinity, that wee take not away the truth of his bodie. And it followeth not; that whatsoeuer is in God, should be in al places as God is: For of vsus the scripture saith truely, that in him we liue, moue and hauehave our being: yet we are not in eueryevery place, as he is. But that man is otherwise in God; because also God is otherwise in man, after a proper and singular manner. For one person is both God and man, and both is one Iesus Christ, who is in all places in as much as he is God; but in heauen, in as much as he is man. By these words we maie plainlie sée, that S. Augustine beléeued Christs body euen nowe in heauen to be a true bodie. And againe, that Christs body in heauen is nowe also a true bodie, he writes thus: Take the space from the bodies, and they shall be no where: and because they be no where, they shall not be at all. And take away bodies from the qualities of bodies: and there shall not be a place where they shall bee; and therefore they shall not be at all. S. Augustine will hauehave all true bodies to reteine their true quantities and qualities; or else they are not, by his iudgment.
Durandus also a Canonist, Neand in Synops. histor.of this sacrament coulde saie thus much: We heare the word, we feele the mouing, the meane we know not, the presence we beleeue. So that this meane, this transubstantiation, following the fathers steppes, he liked not. Augustine, who made a booke of Logicke, knewe not these accidentes without a subiect; he neuer wrote anie such thing, much lesse anie of the fathers: wherefore it is a newe deuise. This was not the faith once giuen to the Saintes.
Epist. 59.Of the sanctification of the bread and wine, Augustine also writes thus: We thinke that those are called praiers, which we make in the celebration of the sacraments, before that which is on ye Lords table, begin to be blessed. For with orations it is blessed and sanctified, and is broken in pieces to be deuided: The which whole petition, almost eueryevery church concludes, with the Lordes praier. Augustine séemeth here plainlie to affirme, that the bread and wine is blessed and sanctified, and then is broken to be deuided. Hee maketh no mention of transubstantiation. And that all this is done, by praier and request from God, and not by the power of ye priest, as nowe is taught. Part. 3. Epist. 9. ad Euag.Ierome also speaking of priestes saieth, At whose praiers the body and bloud of Christ is made. And a little after: all thinges are vowed which are offered to God, saith Austen, especially the oblation of the holy Altar, by which sacrament is preached another great vowe, of ours, by which we vowe our selues, that we will abide in Christ, that is in the frame of the body of Christ: Of which thing, this is a sacrament, that we are all one bread and one body. Therefore in the sanctification of this, and in the preparation of the distribution of it, I thinke the Apostle did commande properly foreign, that is to say, orations to be made, or as some other hauehave vnskilfully interpreted it, adorations. For this is belonging to a vow, which vsually in the scriptures is called foreign. Interpellations (or as your bookes hauehave) requests are made, when the people are blessed. For then the Bishops, as aduocates doe offer to the mercifull might of God, by the laying on of handes, those whom they receiue: which thing being finished, and such a great sacrament being participated, thankesgiuing concludes all thinges: which also in those wordes the Apostle last commendes. Here séemeth to be the whole discourse of the holie communion in S. Augustines daies. First the bread and wine sanctified by praier; then broken and distributed among the people. The people also by the offering of their bread and wi… (which he calleth the oblation of the holie Altar) doe vowe themselues, to abide in Christ. The blessing of the people by requests made to God. And lastlie, thankes giuing for the participation of such a great sacrament. The oblation of the Altar, not the priests, but the people offered, and of it the priests liued and were maintained: as appeareth by Pos…donius, who writing the life of Augustine saith thus: He was alwaies mindfull of the poore, and of that hee bestowed on them, that was bestowed on him, and on them that dwelt with him: that is, either of the reuenewes of the possessions of the church, or also of the oblations of the faithfull. So hee ioyneth together, the oblation of the Altar, and of what other almes whatsoeuer. So that it maie séeme euen the Bishoppes in those daies, liued of the oblations of ye faithfull, and of some temporall liuings bestowed on the Church. And out of this oblation of the Altar, which the people offered, was the bread and wine taken for the communion. The priestes sacrifice, was praise and thankes giuing; which is onelyonly in this place mentioned. Tertullian after the …eceiuing of the Eucharist (which he saith was commanded to all) …eth: We make oblations yearely for the dead,De coron. militis. and for our birth daies. These oblations were not the Eucharist, they were made by the people, and not by the priestes: and they were giuen to the …re in honor or for remembrance: not to profit, as their birthes; so neither the dead.
But as concerning the meaning of offering of Christ at the communion, Aug. in psal. 21.thus Augustine most manifestly writes his iudgement. Christ nowe rising from the dead, dyeth no more, death hath to more power ouer him. These are the words of the Apostle: Yet let not vsus forget, that which was done once, is remembred of vsus eueryevery yeare. As often as Easter is celebrated, doth Christ dy so often? no, but yet the yearely remembrance doth as it were represent that, which was once done, and doth cause vsus so to bee moued, as though we see the Lord hanging on the Crosse, not mocking: but beleeuing. …or hanging on the Crosse, he was laughed at: but sitting in heauen, he is worshipped. The yearely remembrance, the celebration of the sacrament in Augustines daies; put them in mind, of Christes passion, euen as though they sawe with their eies. Christ hanging in the Crosse: and not any materiall Crosse, or Sepulcher, as the papists vsed at their Easter. There was no such dumbe shewes of Christes death and passion in his daies, as should séeme. The …e doctrine he confirmeth in his Epistle to Bonifacius at large m…st excellentlie. We often (saieth he) speake thus,Epist. 23. ad. Bonif. that when Easter draweth nigh, we say, the lorde suffered to morrow, or next day; when as he suffered so many yeares ago, and he suffered but once. And vponupon the lords day we say, to day the lorde rose, when as since hee …se againe, so many yeares are passed. Why? there is no man so foolish…, that will rebuke vsus, as lyars speaking thus: but because wee call these dayes according to the likenesse of those thinges, which were done in them: That, that may be called that day, which is not in it; but in reuolution of tyme is like to it: And that may bee saide to bee done that day, by reason of the celebration of the sacrament, which was not done that day; but was done nowe a great while ago. Was not Christ once offered in himselfe, and yet hee is offered in a sacrament (or holy signe,) (for so he expoundes the word sacrament in another place, Epist. 5.) not onelyonly all the holy dayes of Easter, but eueryevery day to the people? Neither verely doth he lye, that being asked, saieth, hee is sacrificed: For if the sacramentes had not a certaine similitude of those thinges, whereof they are sacraments, they were no sacraments at all. And of this similitude, for the most parte also, they take the names of the thinges. Euen as therefore, after a certaine maner, the sacrament of the body of Christ, is the body of Christ, the sacrament of the bloud of Christ, is the bloude of Christ: so the sacrament of faith, (meaning baptisme) is faith. For to beleeue is nothing else, then to hauehave faith. And by this when as it is answered, that the Infant beleeueth, when as yet it hath not the affection of faith: yet it is answered, he hath faith, because he hath the sacrament of faith, that is, baptisme: and it is said to turne to God, for the sacrament of conuersion, because also the answeare pertaineth to the celebration of the sacrament; as of baptisme it selfe (the Apostle saieth) wee are buryed together with Christ, by baptisme to death: he doth not say, we signifie buriall; but he plainly saith, we are buried. The sacrament therefore, of so greate a matter, he did call by the name of the same thing. Here we maie plainelie sée, what S. Augustine meaneth in other places, when he saieth, Christ is offered at the communion: that is, he is not offered in himselfe, as he is very flesh, body, and bloud; as now is taught in the Romaine church: but in a sacrament, that is, in a holie signe; for so he declareth the word sacrament what it meaneth, in his fift Epistle. It were ouerlong (saieth he) to dispute conuenientlie of the diuersitie of signes: when as they belong to diuine things, they are called sacraments. So that a Sacrament is a signe applied to some diuine matter: and by such a sacrament or holie signe, is Christ offered in the church, in the celebration of the Lords supper. And againe, he teacheth, that sacraments hauehave but a similitude of those things, whereof they are sacraments: they are not the things themselues. And of this similitude, for the most part, they take the names of the things themselues. Here all men maie sée plainlie, the reason why Augustine calleth the bread in the supper of the Lorde, the body of Christ: because it is like the bodie of Christ, being giuen and broken for our sakes. They take their names of the similitude (saieth he) and not of the essence of the thinges. So saith he, after a certaine manner the sacrament of the body of Christ, is the body of Christ: so the sacrament of faith (that is baptisme) is faith. And marke here, howe he compareth the sacraments together; that as the bread is the bodie of Christ, after a certaine manner: so baptisme, is also faith: he maketh no difference of the one, more then of the other: The bread is no more the bodie of Christ, then baptisme is faith. For he saieth plainlie, as the bread is the bodie of Christ: so baptisme is faith. Then by his iudgment, as there is no trāsubstantiation in the one: so no more is there in the other.
An offence was taken, as should séeme, in Augustines daies, both in the ouer much reuerence done to the Martyres, and of the vehement spéeches of ye Fathers also, concerning the sacrament: as appeareth by ye Epistle of Maximus Meganrensis the Grammarian to S. Augustine,Epist. 43. whome Erasmus in the preface of that Epistle noteth, that Maximus tooke offence, that dead men amongst vsus were worshipped, as Gods: scoffing at certaine names of Carthaginians, touching (as I suppose, saith Erasmus) the christians, that they reuerenced the sepulchers of the Martyrs: and also finding fault, that they did celebrate their sacraments priuily. The which thinges Augustine himselfe also séemeth to signifie, when he concludes on this manner: To conclude, be not ignorant of this, neither let it draw thee vnawares into sacrilegious reproches: know thou that if the christian Catholiques (of whom in your towne the church consisteth) that no dead man is worshipped, and nothing that is made and created of God, to be worshipped as God: but one onelyonly God which made all thinges. Here we maie marke that he taketh all worship from the saints, and he attributes all worshippe onelie to God; to the maker of all thinges. Agréeing with the euerlasting gospell, which the Angell preached, (which gospell Babylon had peruerted,) Feare God,Reu. 14 6. and worshippe him, that made heauen and earth: and with that testimony of the foure and twentie elders; Thou art worthy, O Lord,Reu. 4. v. 11. to receiue glory, and honour, and power; for thou hast created all thinges: for thy wils sake they are, and hauehave beene created. And by this his conclusion, grounded vponupon the scriptures, he ouerthroweth the chiefe ground worke of poperie, which is to worship creatures, and images, the workes of mens hands.
It should séeme also, that in those daies some offence was taken concerning the sacrament of the Lordes supper, when as this Maximus slandered the christians, that they celebrated their sacraments secretly; and also of the vehement speeches of the fathers, concerning the same, when as the Donatists spread abroad, that we put on the Lordes table I cannot tell what (saieth Augustine) nescio quid aliud: Epist. 48.not naming any thing. It should seeme the very flesh of Christ, besides the bread. And afterward he bringeth them in, who by force of the Emperors wholesome lawes, were conuerted to the truth, speaking thus: Others say, we were made afraid, by false rumours, to enter in; neither had we entred in, vnlesse wee had beene compelled. Thankes be to God, who hath taken awaie our fearefulnesse with his rod, and hath taught vsus by experience, how vaine and false thinges lying fame had spread abroad of his church. These spéeches and slanders arose not of nothing. And whereas they said, that they placed on the Lords table, (quid aliud) besides the bread and wine; Augustine séemeth to denie that they did not, especially vponupon the psalme 89. as he is cited before.
As the manner of sacrificing Christ, in the fathers daies agréed with ours: so also the aAltars abrogated by christ: being shadowes of him.Altar whereon he was sacrificed, agréed with ours. As the Fathers retained the name of priestes and sacrifice, being borrowed from the olde lawe: so it should seeme, they retained the name of Altar also; but after a diuers manner, from the Altars of the olde lawe, and from the Altars that the catholiques now vse. For in those daies, their Altars were of …, and not of stone: Epist. 50.as appeareth plainly out of Augustine, who speaking of the crueltie and force of the Donatistes, against the Bishoppe of the Church of Vagiensis, he said, That they rusht in vponupon him, standing at the Altar, with horrible force, and cruell rage, and with clubs,*Effractis lignis ipsius altaris. and such like weapons, they beat him horribly, the wo…d of the same Altar being broken. So that, that Altar was not made of stone. And Antoninus reportes in the historie of Chrysostome, That he made an inuectiue Homely against Eutropius, lurking vnderunder the Altar.Ad Pop. Ant. Hom. 51. & ho. 25. ad Neoph. The Altar as should seeme was hollowe, and not m… of stone, as ours were. But Chrysostom himselfe, calleth it m…st plainlie, a table. He hath set before all men (saith he) one table, that is the earth, but hee hath giuen vsus a farre greater table, then this, and that also but one. They, which are partakers of the mysteries, know not what I meane: and we drinke all of one cup. He hath not giuen any thing more costly, or pretious to the rich, or lesser or viler to the poore. Here is both the table, 1. Cor ca. 10.21.and the communion of the cuppe plainly set downe, which both now our Catholiques denie; agréeing herein with S. Paul, who calles it also the Lordes table. So that in the primitiue church, although they borrowe the name of priest, and sacrifice and Altar, from the Iewes: yet no doubt, they had not them properly, as the Catholiques at this daie teach, but …her as our Church now vseth.