THREE Rare Monuments of Antiquity, OR BERTRAM, PRIEST, A FRENCHMAN, Of the Body and Blood of CHRIST, (written 800 years ago) with the late Romish purging thereof: AELFRICUS, Archbishop of Canterbury, an ENGLISHMAN, His Sermon of the Sacrament, (preached 627 years ago:) AND MAURUS, Abbot, A SCOTS-MAN, His discourse of the same (820 years ago:) All strongly convincing that gross Error of TRANSUBSTANTIATION. Translated and compacted By M. William Guild, Master at King-Edward. Printed at ABERDENE, by Edward Raban, For David Melvill, 1624. To the truly Noble, and right honourable, WILLIAM, EARL, Martial of Scotland, Lord Keyth and Altrie, etc. My singular good Lord, and Patron: AND TO The Right Honourable, His most Worthy & Religious Lady; the Gracious Daughter of a most Godly Mother. I Doubt not but your Honoures know, that when the most ancient truth of the ancient of days, registrate in his holy word, and left unto us to be the only rule of our faith, doth fail our Adversaries of the Romish Church, that then their next refuge is, after that they have loaded sacred Scripture with odious imputations of obscurity, imperfection, and swaying every way, in their several conflicts, to fill the ears of each one with their clamorous upbraiding of Antiquity, and humane authority, when divine hath forsaken them; like Saul, who when God would not answer him, had his recourse to Samuel. Which notwithstanding how little it maketh for them, & how as smallie it availeth them, as Balaam did Balak, when he sent for him to curse, where in the contrary he blessed: or as Baal aided his own priests, when he was so earnestly in-called upon by them to answer, while in the mean time there was no voice heard; any one, who with a single eye ever perused the same, may easily perceive, and manifold experience hath oftentimes proven. And yet we see that this is their great Diana of Ephesus, wherein they glory more than the jews, when they cried, The Temple of the Lord, the Temple of the Lord: and as Rahel hid her father's Idols, with the Camel's furniture, and sat on the same, and would not arise; So with the furniture of venerable, but wrested and wronged Antiquity, they would hide their Errors, and cover the Idolatry of their whorish mother, from whom they can not be moved to depart, nor go out of Babel, or put away their strange gods, and be purged with jacob's godly family. So that their doing is like the crafty dealing of the Gibeonite Ambassadors, joshua, 9 who to make a League with the Lord's People, pretended that they had journeyed from a very far country, and were come for the Name of the Lord: and this their impudent lie (which yet they would have to be believed as an undoubted truth) they sooth up (forsooth) by demonstration of Antiquity; that therefore all which they had was old: and this was their only proof, whereby joshua, and both Princes and People were deceived: the reason whereof is given in Scripture, Because they asked not counsel at the mouth of the Lord. Even so, that which our Adversaries bring, when they have quitted Scripture, to make their blasphemous lies to be believed, as sure & sacred truth, is that which (as they pretend) is from a very far, even the Apostles times, and ancient holy Fathers of the primitive Church, glorious in sufferings, and from their immediate successors: And all this they do (forsooth) but for the Name of the Lord, having a religious pretence (as Simeon and Levi did) of clearing truth, & convincing error thereby, and so to make unity of faith in the Church of God. And to perform all this, all which they would seem to show or say, is all old, drawn from Antiquity: But being aware (by Ioshua's example) will we try the men, and their speeches, their furniture, and pretences, and all this by the right rule, with the men of Berea, and as Israel should have done the Gibeonites, ask counsel at the mouth of the Lord, which he hath opened in holy Scripture, and which we are bidden search, not believing rashly every doctrine, to be carried about therewith, but trying the spirits, whether they be of God, or no: and then we shall easily discern and discover their guile, and know the Beast by his Dragon mouth, to be but a crafty counterfeit of the Lamb. And though for a seducing end (as was that of the old Prophets of Bethel, 1. King. 13. pretending the word of the Lord) that these ancient Fathers are adduced by them to prove, yet they are found rather to improve their errors: and being violently drawn contrary to their mind, to plead for lies, they either stand (as Christ before Pilate) not uttering a word, or (as Daniel for Susanna) opening their mouths to withstand conspiring falsehood, and defend injured innocence, whereby bragging Goliath so, hath oftentimes his head cut off with his own sword; and what they most repose in, is found truly to depose against them. And moreover, How the Papist●s abuse Antiquity. how they use Antiquity, let the single eye judiciouslie hereby remark: First, 1. By making them ●lu●● judges over the Ancients. by making themselves judges of the Fathers, whom yet they pretend to admit as judges over them, by admitting the Interpretations of such as they list, and seem to make for them, and roundly rejecting the Expositions of others; as Bellarmine doth clearly, lib. 1, de Pu●g. cap. 5, of such as make against them. And as for the Pope, by giving him uncontrollable power to over-top them, 〈◊〉 Q●●to. de 〈◊〉. Epist. in 〈◊〉 assigning to their words his fittest meaning, yea, and to make to be the mea●●ng which is not, by his celestial judgement. Next, 2 By wresting then meaning. (as is set down in the ●xpurgatorie Index of this same ●ERTRAM) they avowedlie profess, That in the ancient Catholic Writers they tolerate many Errors, and must extenuate and excuse them, and oftentimes must de●ye them, by devysing a fit shi●t, ●nd some handsome meaning unto them, when in Disputations they are opposed against them. Besides, 3. By razing out of their W●●s what makes against them. how shamelessly they raze out of ancients whatsoever maketh against them, their avowed practice of the same, in the last Edition of Saint Augustine, printed at Paris, by Nivel, in Saint jacques Street, at the Storks, 1571, in these words doth testify, Ex sanctiss. Tridentini Concilii decreto veterum patrum codices sunt expurgandi. To whom I must say as Amb●ose said of old to the Arrians, Orat. ●. contra Arrian. That they may well blot out the letters, but the faith they shall never abolish. Moreover, 4. By rejecting them glossily. how disdainfullie● times they reject all the Father's and bring in some handsome expo●sition of their own, to fit their pur●pose, let that practice of Bellarmine● lib. 1. de purge. cap. 6, give proofs and in particular of some, (as o● Tertullian) saying, 〈…〉 That little cred● is to be given him: and of others (as Origen) That he was accursed on earth, 〈…〉 lib. 2. cap. 8. and was seen in Hell a●ter death, with Arrius and Nestorius. Yea, of them all in common h●● spareth not to say, when they mak● against him, Scripta Patrum non sun● regulae, De Co●. 〈◊〉 2, cap. 12. nec habent authoritatem obligandi. And again, Argumenta à veterum testimonio petita, De Co●cil. I. 1, cap. ●3. posse merito c●ntemni dum ●a opponuntur. In like manner, such as they grant of the ancients to be but counterfeits, 5. By calling them Count●rf●ts, wh●● they make against them: but obtruding them as true, when they seem to make for them. (especially affirming so, when they are adduced against them) in peremptor manner they obtrude them as true, when they seem to make for them, as the clear collation of the ensuing places will evidently give notice: Bella●m. lib. 1, de Christo, cap. 10, compared with lib. 2, de Pont. cap. 16. Also lib. 2, de Missa, cap. 12, compared with lib. 1, de Verbo, cap. 14. In the same form they use their own most famous Writers, 6. By calling them manifest Liars. ●nd Historiographers, calling them ●eart Liars, when they make against them, as Bellarmine doth ●ozomen and Socrates, lib. 1, de Cleri●is, cap. 20: and yet as most faithful Writers he useth them to prove this point, lib. 4, de Pont. cap. 9 Neither may I omit the shameless corrupting of the Fathers, 7. By putting in fal●e words of their own in the Writs of the Ancients. by putting in false words, as well as ●hey raze out the true: Examples whereof in place of many we may see in Bellarmine, lib. 2, de verbo, cap. ●2: where he citeth Chrysostome to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where he hath truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and lib. 2. de reliq. Sanctor. cap. 3, he maketh Chrysostome to say in his Sermon of luventius and Maximus, Tumules Martyrum adoremu●. where there is no such word in t●● Greek. And as we have shown, 8 By calling the most ancient Counsels false. and fraudful. how they use the ancient Fathers at the pleasure, so how they use ancient Counsels, when they make not f●● them, let Bellarmine declare in h●● Preface, De summo Pontifice, and e● where; accusing the second gen●rall Council of Heresy, for oppug●●ning the Papal Supremacy, B●ll l. 1, de L● i●●, cap. 20. An● 381: and the Council of Chalcedo● holden Anno 451, 〈◊〉 1, de P●●●●, cap. 9 of falsehood an● fraud, while as yet they will have the Pope only with his private Consistory, whether he err, 〈◊〉 not, to be obediently believed. But most clearly (to con●clude) how despisinglie they reject not only humane Antiquity, 9 But most of all, in pudentlie rejecting● and transgressing (by their own Con●●ss●on, the most sacred Antiquity of ●ll, which is that of scriptural Precept, and Christ●s practice. b●● divine therewithal, how ever the● brag of nothing more, let their ow●● plain Confession in that Councel● of Constance, Sess. 13, bear witnesse● where concerning the taking away the Cup from the people, they say● Albeit Christ instituted the Supper under both kinds of Bread and Wine; and such-lyke, albeit in the primitive Church this Sacrament was received under both kinds, yet for avoiding some dangers, let it be taken hereafter by Laiks only under one kind, Concil. Trid. S●ss. 5, cap. 3, can. 1. and that under the pain of a Curse, as the Council of Trent hath decreed. So that as the chief Priests, and Elders, and all the Council, sought false witnesses against Christ, and though many came; yet found they none, till at last two came: Even so, although the Pope, and all his Council, seek busily false witnesses against Christ's blessed Truth registrate in Scripture, yet amongst these reverend Fathers, and ancient Doctors of the primitive Church, they shall find none conspiring so together in every age, as they allege for them: & though they would make a show of many who seem to say for them, yet in effect the judicious and unpartial Reader and remarker shall find it so no wise, till some came in in later times for the behoose of that Romish high Priest, and few People in great store in the Lord's field, and thorough fair pretences, and secret subdolous means which they used, and the not so wary vigilancy of the Lords own Servants, although they were not so clearly perceived, nor heedfully resisted in the beginnings, yet when that wicked seed began to kythe more plainly by any growth and discovery of itself, it was remarked by sundry who were awake, and from time to time opposed by some, though few, who were as Elias in Achabs' time, or the two afflicted witnesses spoken of in the Revelation, who were still suppressed as they rose and spoke, or else killed by that bloody Beaft. A particular proof of the truth hereof your Honours may see in these worthy Monuments of Antiquity, concerning that main pillar whereon Popery standeth, * TRANSVESTANTIATION. the very Soul of their Soule-Masses; which being taken away, like Dagons' house, it falleth to the ground, and the palms of the hands of that proud Idol are cut off, where-by for their spiritual merchandise they so largely receive. COnsidering then the worthy pains that the Pens of the godly of our Neighbour-Nation from time to time have taken, for the common benefit of all, in translating sundry worthy Authors, for comforting and confirming the truly religious amongst them; as also finding how that glorious reformed and refined Church of France had not suffered the same to be hid from the eyes of their people, and had therefore translated the same into their native Idiom; the sight whereof in that worthy Gentleman's Library, George Ogilvie of Carnusie, (a Lover of Letters, and the Learned) did much encourage me to put Pen to Paper. And therewith considering with what serious entreaty that great & glorious Martyr, ●ooke of. Martyrs, Fol. 1660. Bishop Hooper, at his going to the fire, made to Doctor Brookes, than Bishop of Gloucester, for his right information in the matter of the Sacrament; desiring him to read this worthy BERTRAM, whom in a singular and earnest manner he recommended unto him. Weighing these together, (I say) and viewing with what rare light, as a clear Torchbearer, this man so long since hath gone before, howsoever others worthily of late have followed after, I was moved to bestow some pains in exposing it (especially in these dangerous days) to the common view of all: whereby if our spiritual Nasci & Pasci, the new birth, and new repast, be compared, and the truth, or reality of both, according to the effectual force and virtue which a thing hath, be rightly considered, (which maketh the very renewed Gentile to be a true jew indeed) so far as ignorant Nicodemus swarved by his literal and carnal meaning, Rom. 2, 29. from the true understanding of Christ's words, when He spoke of the one; as far with the carnal Capernaite shall our Adversaries be grossly found to err, by their like literal and carnal meaning, from the true understanding of Christ's words, when he spoke of the other. And that to them as clearly He showeth the way to understand aright the true manducation of His Body, while as He sayeth, The words that I speak, are spirit and life, john, 6, 63. as He pointeth at the true meaning of His words, that a man must be borne of new again, while as He sayeth, Except a man be borne of water, john, 3, 5. and the spirit, he cannot enter into the Kingdom of GOD. These pains then that I have taken herein, with a most dutiful hand, & devoted heart, to your Honour's gracious acceptation, humbly do I offer the same, without assentation, (which least of any becometh not my calling) ceasing to blaze man's praise; and as best befits me, I pray to God, that the deep Impression of His Image, who is the vive Character of the Father, may by the powerful hand of his Spirit be so seated and settled in your hearts, that by that heavenly Stamp it they be both inwardly witnessed to your own Consciences, and outwardly testified in your lives to the world, that Your Honoures are the adopted Children of that heavenly Father, whom as You set Yourselves to glorify on earth, he shall not (after the heaping of much Honour and Happiness upon You and Yours) fail to glorify You in the highest Heavens, which is the full Felicity and blessed Rest of His own Saints, and which, as the highest of all Wishes, I shall not cease to beseech GOD to effectuate towards YOUR HONOUR'S, and YOUR Hopeful and Happy Offspring. Your Honoures, in all humble duty, WILLIAM GVILD. TO THE READER. THis Popish Plasma, bred of Hydra's Brain, Come from the Snaky Cerberus his Lake; Which Pitchy- Charon-popes' for truth maintain, And it a Fulcre of their Faith doth make. Lo! GVILD but guile doth here expand their Pack Of wicked Wares, unto judicious view: That who so reads this Book, may notice take, And clearly see this Paradox untrue. By written Word, and Antiquaries old, He doth this Dogma dash, and Truth unfold. WALTER FORBES. The Life of BERTRAM, PRIEST, BY JOHN TRITHEMIUS, a Popish Histriographer. BERTRAM, PRIEST, and MONK, was one that was singularly Skilful in holy Scripture, and notably learned in like manner in humane Sciences, of a most pregnant and quick wit, of an excellent and eloquent utterance: Neither was he less Notable and renowned for his holy life, than his great learning. He wrote many excellent Works, and Treatises, whereof notwithstanding few have been suffered to come to our knowledge: but in especial, he wrote a most laudable and praiseworthy Work of Predestination, unto King Charles, Brother to Lotharius the Emperor: and likewise a Book of the Body and Blood of the LORD. He lived in the time of Lotharius the Emperor aforesaid, in the YEAR of GOD 840. BERTRAM His Treatise Of the Body and Blood OF CHRIST: TO CHARLES, King of FRANCE, Nephew to CHARLES, the Great Emperor. THE PREFACE. YOu command (Renowned Prince) that what I think concerning the mystery of the Body & Blood of CHRIST, I should signify to your Highness: A Commandment (indeed) in how much worthy of your high sovereignty to enjoin, in so much most hard to my small strength to perform: For what is more worthy of Royal providence, than catholicklie to understand His holy Mysteries who hath deigned to bestow upon you that princely Throne, and not to suffer your Subject's divers●ie to be distracted in Opinions concerning the Body and Blood of CHRIST, wherein doth consist the sum of Christian Redemption? For while some of the Faithful affirm, The state of the Controversy. that the mystery of the Body and Blood of Christ, which is daily celebrated in the Church, is to be considered without any figure or veil, (of usual, to wit, and sacramental speech) and to be taken only according to the naked simplicity of the very literal words: and others again, that these things are set down, and comprehended under a figure, and mystically; so that it is one thing which is seen by the bodily sight, and another thing altogether divers which the eye of faith only beholdeth. Hereby it cometh to pass, that no little strife is found to be amongst them. And seeing the Apostle writeth to the faithful, 1. Corinth. 1. that they think and speak all one thing, and that no division be seen to be amongst them; they are not then a little divided, who speak so diversly of the Body and Blood of Christ, not being alike minded. Wherefore your Royal Majesty, stirred up by the zeal of Faith, weighing these things aright, and desiring according to the Apostles direction, that all think and speak one thing, doth diligently search the hid truth of this point, that you may call back the wanderers unto it: whence it is that you disdain not to inquire the verity thereof, even from them of the meanest rank, knowing that the mystery of such an hid secret cannot be understood but by God his revealing of the same, who without exception of persons showeth forth the light of his truth by whomsoever he chooseh. But in how much it is pleasing to my meannes to obey your command, it is as hard to dispute concerning a matter most distant from humane senses, and not to be passed thorough without the instruction of the Spirit of God. Being subject then to the direction of your Highness, and confyding in his favour and aid concerning whom we speak, in as few words as I can, not trusting to mine own wit, but following the footsteps of the holy Fathers, I shall open up what I think in this matter. YOUR High Excellence desires then to understand, The two Questions which this Treatise proponeth. If that Body and Blood of CHRIST which is taken by the mouth of the Faithful in the Church, be taken so in a mystery, or according to a literal verity? that is, Whether it contain some secret thing, which is only manifest to the eyes of Faith? or without the covering of any such mystery, if the eyes of the body behold that outwardly, which the soul and mind doth behold inwardly? That the whole matter which is in hand then, may appear manifest, and if it be that same Body which was borne of the Virgin Marie, which suffered, died, and was buried, and rising again, ascended to heaven, and sitteth now at the right hand of the Father; let us look throughly first to the former of these questions. And lest we be entangled within the obscure circuit of ambiguous and doubtful words, The fi●st Question is, Whether the literal sense, or a figu● at ●e, is to be ●etained in the word●s of the LORD'S Supper? we must first define what a figure is, and what we call literal verity, that so eyeing some certain thing, we may know assuredly whither to direct the course of this our present discourse. A figure then, He calls at a figure, which we call a Tro●●, and C●●ero. the ligh●es of speech. is a certain overshadowing of a thing with some veils (or ornaments of speech) manifesting so what it intends, as for example, So Sacraments are visible words, and external ●ig●●es, whereby (as Loinbard sayeth, lib. 4, dist. 1.) we are taught in heavenly matters. when we speak of the word, we call it Bread, as in the Lord's Prayer, when we desire to be given us our daily Bread, or when Christ (who is the incarnate word) speaking in the Gospel, sayeth of himself, I am the living Bread, which came down from Heaven: john, 6, & 15. Or when he calleth him●elfe a Vine, and his Disciples Branches; all these speeches say one thing, and signify another. But [literal] verity is the demonstration of a manifest thing not covered with any resemblances of shadowing, He calls that Verity, which is a proper speech: and which thereafter he calleth a propriety. Therefore Augustine sayeth, lib. 3, contra Maxim, Sacraments are one thing, but signify another. Therefore we must beware, that we take not a figurative spe●ch according to the let●●r, lib. 3, de do●●. Christ. cap. 10. but insinuated in its own pure and proper (and that we may speak more plainly) in its own natural and manifest signification, as when Christ is said to be borne of the Virgin Marie, suffered, was crucified, died, and buried; there is nothing here over shadowed with covering figures; but the verity of the thing is shown by the proper signification of the natural words themselves; neither may we understand any other thing here than is spoken. But in the former examples it was not so: for Christ substantially is not Bread, nor a Vine, neither were the Apostles Branches; wherefore here is pointed forth a figure: but in the preceding speeches the literal verity, that is, the plain and open meaning in a clear discourse is manifestly shown. But let US return to that for whose cause these things are formerly spoken, to wit, to the consideration of the Body, and Blood of Christ: For if the mystery thereof be celebrated without any figure, 1. Argument, taken from the nature of a mystery. it is not conveniently called a mystery; seeing that cannot be called a mystery, wherein there is no secret thing, nothing removed from our corporal senses, nothing hid with some coverture or other: But that bread which by the administration of the Priest is made the Body of Christ, showeth one thing to the outward senses of men, and cryeth another thing inwardly to the souls of the Faithful: Outwardly the Bread is that selfsame which it was before; for we see that same shape, and colour, and that same savour thereof is also perceived; but inwardly a far more different, precious, and excellent thing is intimated and exhibit, because it is heavenly and divine; that is, the Body of Christ is shown unto us, which is not seen with these fleshly eyes, but is seen, and taken, and eaten, by the looking on of a faithful soul. The Wine also which by the Priestly consecration is made the Sacrament of Christ's Blood, 2. Argument, from the judgement of our senses● and from experience● v●to which judgement Christ himself eppealeth, Luke, 24. representeth one thing outwardly, and containeth another thing inwardly; for what see we outwardly, but the substance of Wine? taste it, and it is Wine; smell it, and it savours Wine; look to it, and you shall behold the colour of Wine: But if it be considered inwardly in the mind, it tasteth not as Wine, but as the Blood of Christ, unto the Believers souls, and is acknowledged so while it is seen, and is approven while it is so smelled. These things to be so, it is manifest, seeing no man can deny the same; because that Bread and that Wine figuratively only is the Body and Blood of Christ: for in that Bread, as is clearly seen, there is no flesh known to be in it; or in that Wine any drop of blood to be pointed forth, while as after this mystical consecration they are notwithstanding neither called Bread nor Wine, but the Body and blood of Christ. For if according to some there be nothing taken figuratively in this Sacrament, 3. Argument, from the nature of faith, whose property is ●o be● conver●●●● about spiritual subjects. Heb●. 11, 1. but all be considered according to the foresaide verbal verity, (or literal meaning) than faith worketh nothing here, because there is nothing here considered spiritually, but all whatsoever, is taken corporally. And seeing faith, according to the Apostle, Heb. 11. 1, is an evidence of things which appear not, that is, not of those substances which are seen, we shall get nothing here by faith, because whatsoever is here, falleth under, and we judge it with our corporal senses. There is nothing more absurd 4. Argument, diffe●●t things cannot be pred●●ble one of another's but the br●●d and the bodi● of Christ are different, etc. L●go. also than to take that bread to be flesh carnally, or to say that that Wine is Blood really; for so it will not be a mystery, seeing there is no secret nor hid thing in this sort of speech any way contained. How likewise are these said to be the Body and Blood of Christ? seeing there is no change understood to be made of them; 5. Argument, from the ●●du●uon of divers forces of substantial changes, whereof Tr●nsubs●ntiation 〈◊〉 e● 1. o●●. for all 〈◊〉 change is either from that which is not, into that which is, or from that which is, into that which is not, or from that which already is, into another which in like manner is. But in this Sacrament, if the truth in simplicity be only considered, and none other thing be believed by the senses than that which they see, there shall none alteration here be seen to be made. For neither is there a change out of that which was not, into that which is, which manner of change is seen in things growing, seeing they were not before, but that they may have a being, they are changed from not being, into that which hath a being: But this Bread and Wine were, before they were turned into the body and blood of Christ. Neither is there such a mutation as of that which hath a being, changing into that which hath no being; which sort of alteration is in things perishing by decaying; for whatsoever decayeth, first of necessity had some being; neither can that suffer such an alteration, which never had a being. Now that this sort of alteration, is not in the Sacrament, is clear likewise; because according to the truth, the form of the creature which it had before, is known as yet constantly to remain. Also, there is an alteration which is of that which hath a being, into that which likewise hath a being; which sort is seen in things suffering a change in their qualities only, (the substance remaining) as when that which was white, is changed into that which is black: but neither is this alteration known to be made in this Sacrament; for there is nothing found here to be changed, neither in touching, nor colour, nor favour. If therefore there be nothing here changed, the elements are none other, than that they were before. But here the Bread and Wine are other things, 6. Argument, from a Sacramental sort of 〈◊〉, which must be granted in 〈…〉 because the bread is made to be the body, and the wine the blood of Christ; for so saith he himself, Take, eat, this is my body: and so of the Cup, Take drink, this is the blood of the new Testament, etc. We must then demand of them, who will understand nothing here figuratively, but all things to consist in verbal simplicity, wherein this alteration is made? seeing they are not now these things which they were before, to wit, bread and wine, but are the body and blood of Christ; for according to the form and shape of visible things, both these have in themselves (substantially) none alteration: and if they have suffered no alteration, they are nothing else but that which they were before. Wherefore (Renowned Prince) your Highness seeth to what point these of the contrary opinion are driven; for they deny that which they are thought to affirm, and that which they believe, they are found to destroy. For they confess truly, that it is the body and blood of Christ: and when they say this, without doubt they grant, that the bread and wine is not that now which they were before: and if they be other than they were, than they are changed, seeing that cannot be denied. Let them therefore tell wherein they are changed? for we see nothing corporally to be changed in them: of necessity than they must confess either that they are changed in some other respect, (to wit, in use) and consequently not to be that which they otherwise are seen to be in verity, but another thing which they are not seen to be according to their own proper and substantial existence. Or if they will not confess this, they shall be constrained to deny, that they are the body and blood of Christ at all: which not only is abominable to say, but to think only. But because they will confess, that they are the body and blood of Christ, neither could they have been so, except the change had been to the better; neither is that change corporally, but spiritually made, of necessity the speech thereof is figurative; because under the veil or curtain (as it were) of corporal bread and wine, is convoyed unto the soul the spiritual body and blood of Christ: Not that these are the existences of two divers things, to wit, as of a body and a spirit, but one and that same self thing, according to one consideration is a sort of bread and wine, and according to another is the body and blood of Christ: according to that, as they are touched corporally, they are kinds of corporal creatures; but according to that power whereby they are made so spiritually, they are the mysteries of the body and blood of Christ. Let us consider also the Laver of holy Baptism, 7. Argument, from B● p●●●●, wher●●n the water changes not its 〈◊〉 nature; therefore neither the bread and w●ne in the Lords Supp●●. which worthily is called the fountain of life, because it reformeth the comers unto it, by the newness of a better life, and gif●eth them that are dead in sin, with lively grace and righteousness: according to that it is the element of water, hath it that power? and yet except it had the virtue of Sanctification, it could not wash away the blot of sin: and except it contained the strength of life, it could no wise give life to the dead: not in the flesh, (I mean) but in the soul. And yet if we consider, in that fountain only that which our bodily eye perceiveth, it is seen to be a moist element, subject to corruption, having no power, but to wash only the body: but the accessory virtue of the holy Spirit, by priestly consecration, maketh it pithy, not only to wash away the filth of the body, but also to purge, by a spiritual grace, the foulness of the soul. Behold then, in one, and that same element, we see two contrarieties to remain; that is, that which is subject to corruption, to give incorruption; and that which hath no life, to give life. It is manifest then, into that fountain to be both that which the corporal senses seeketh, and therefore to be changeable, and corruptible: and again that also to be in it, which only saith beholdeth, and therefore cannot be corrupted, nor suffer the loss of life. If thou consider it, as it washeth outwardly, it is an element; but if thou weigh it, as it cleanseth inwardly, it is the power of life, of sanctification, and immortality. Therefore in the proper nature thereof it is corruptible water, but in the mystery thereof, and holy use, it is curing grace: even so that which is called the body and blood of Christ, in the outward show considered, it is a creature, subject to mutability, and corruption, but if we consider the virtue of the mystery thereof, it is life, giving immortality to the partakers thereof. These things than are not all one, 8. Argument, from 〈◊〉 for that which 〈…〉 the body 〈…〉 he 〈◊〉 or 〈◊〉 which i● 〈…〉 of the body. as they are seen, and as they are believed: for according to that as they are seen, they being corruptible, they feed the body which is corruptible; but as they are believed, being immortal, they feed our souls to immortality. The Apostle also writing to the Corinth's, 1. Cor 10. 9 Argument, from 〈◊〉 Apostle. his 〈◊〉 Our F●thers in the Ser, 〈…〉 and in the water that pushed out of the Rock, were partakers of Christ his body and blood; otherwise they should no● 〈◊〉 unto the faithful in the Old. Testam●t that which th●y 〈◊〉 but all the form●, non 〈◊〉 of them required not the ●o porall presence of that which they signi●●ied. ther●oe according to the invisible efficacy of the holy Ghost only they had their 〈◊〉 mendell force● as doth the LORDS Sup. ●. sayeth, I would not, Brethrens, that you should bee● ignorant, that all our Fathers were under the Cloud, and all passed though the Sea, and were all baptised unto Moses in the Cloud, and in the Sea, and did eate the same spiritual meat, and drink the same spiritual drink: For they drank of that spiritual Rock that followed them, and that Rock was CHRIST. We perceive then, that the Sea, and the Cloud, did carry a figure of Baptism, and that our Fathers in the old Testament have been baptised in them. Now, could the Sea, in that it was an element, have in it the virtue of Baptism? or could the Cloud, in that respect it did kythe the thickest part of the air, sanctify the people? Neither can we say, that the Apostle (speaking in Christ) hath said untruely, that our Fathers were baptised in the water, and in the cloud. And albeit that Baptism did not represent the same form of Baptism of Christ which is now used in the Church daily, yet notwithstanding no man, in his wits can deny, but it was a sort of Baptism, and in it our Fathers to have been baptised; except, madly, he presume to gainsay the Apostles words. Therefore the sea and the cloud, in that they are natural bodies, give not the cleanness of sanctification, but according to that they contained in them invisibly the sanctification of the holy Spirit; for there was in them a visible form, which might appear to the corporal senses of all, not in similitude, but in the verity itself; and inwardly a spiritual power shined, which appeared, not to carnal eyes, but to the eyes only of the souls of the godly. Likewise the heavenly Food which rained from Heaven, and the water that gushed from the rock, was corporal, and fed and watered the people corporally: yet notwithstanding the Apostle calleth that M●nna, and the water Spiritual Food. Wherefore serveth this? Because there was a spiritual power of the word of GOD in these substances, which did feed and water rather the souls of the believers, than their bodies. And although that meat and drink fore-shewed the mystery of the body and blood of Christ, 10, Argument, from the internal matter of the Sacraments: Our F●th●rs were m●d● pa●t●k●ts of Christ, but we are m●de 〈◊〉 of Christ: 〈◊〉, both we and they of one thing. then only to come, which the Church now celebrateth as come; notwithstanding the holy Apostle affirmeth constantly, That our Fathers did eat that same spiritual food, and did drink that same spiritual drink. Perhaps than thou wilt ask, what he meaneth by that same spiritual meat and drink? To wit, Even that same which the Children of the faithful eat and drink now-a● days in the Church: for we must not conceive diverselie here, because one, and that selfsame CHRIST, who fed the people in the Desert, being baptised in the water, and the cloud, he watered them then with his blood, which he gave them to drink, and fed them then with his flesh: and now in the Church of the Faithful he feedeth his people with the same bread of his body, and giveth them the same water of his blood, both for drink and nowrishment. Which thing the Apostle did go about to signify, when he said, That our Fathers did eat that same spiritual food, and drank that same spiritual drink: and therefore he did consequently add, That they drank of that Spiritual Rock which followed them, and the Rock was CHRIST: that we might there-by understand, that Christ in the Desert did consist in that spiritual Rock, and gave to the people the water of his blood. Who thereafter having taken flesh of the Virgin, hath given himself in our time unto the death of the Cross, for the saving of the faithful: and since that time hath shed the water of his blood, where-by not only we might be redeemed, but also whereof we might plentifully drink. A wonderful mystery indeed, because incomprehensible, and inestimable! He had not as yet taken on the shape of Man, He had not as yet tasted of Death, for the safety of the World, He had not as yet redeemed us, with his precious blood, when already our Fathers in the Desert, by Spiritual Food, and invisible Drink, did eat his body, and drink his blood, as the Apostle t●stifyeth, when he affirmeth our Fathers to have eaten that same Spiritual Food, & drunken that same Spiritual Drink: Not that how the same was done is to be inquired; but Faith that it was so done, is to be acquired: For that selfsame GOD, who in his Church, by his Almighty power, changeth the Bread and Wine, into his Flesh and Blood, after a Spiritual manner; that selfsame GOD (I say) turned in the very like sort the Manna which rained from Heaven, into his own body unto them invisibly; and turned the water, gushing out of the rock, into his own blood. Which thing David understanding, 11. Argument, from o●● feleo● purveyors o● that spiritual and ●●●●●●lie food. The Angels did not● 〈◊〉 of that corporal Manna, 〈◊〉 of that spiritual; therefore even so the faithful, not in a corporal, but in a spiritual manner, by faith do ●ate the ●od●e of CHRIST. he declared the same manifestly, being instructed by the holy Ghost, saying, that Man did eat the bread of Angels. For it is a thing to be laughed at, to suppose that that corporal Manna given to the Fathers, doth feed that heavenly host, or that they do eat any such meat, who are filled with the Banquets of that Heavenly word. The Psalmist surely showeth, or rather the Spirit of God speaking by the Psalmist, either what our Fathers by that heavenly Manna did receive, or what the faithful now in the mystery of the body and blood of Christ ought to conceive, and believe. In both these (surely) Christ himself is meant, who feedeth the souls of the earthly believers, and is the meat of the heavenly Angels: and both this is done, not with a corporal tasting, nor by a bodily food, but by the virtue of the spiritual word. And we understand by the Evangelistes rehearsing, 12. Argument, from the circumstance of the time of the 〈◊〉 rat●on and institution of the Lords Suppois Matthew, 20. that our Lord jesus Christ, before that he suffered, taking bread, gave thanks, and gave to his disciples, saying, This is my Body which is given for you; do this in remembrance of Me. Likewise He took the Cup, after Supper, saying, This Cup is the New Testament in my Blood, which is shed for you: Where we see that Christ as yet had not suffered, and yet the mystery of his body and his blood was already celebrated: for we think not, that any of the faithful will doubt, that that bread was made the body of Christ, which giving to his disciples, he sayeth thereof, This is my Body, which is given for you: Neither that they will doubt, that that Cup doth contain the blood of Christ (sacramentally, to wit) concerning the which he sayeth also, This Cup is the new Testament in my blood, which shallbe shed for you: So that a little before he suffered, he could thus have changed that substance of bread, and creature of wine, into his own body which was to suffer, and into his blood, which was to be shed: and so also he was able to convert that heavenly food after the same manner that reigned in the wilderness, and that water which gushed out of the Rock, into his body and blood, albeit that long after he was incarnate, and his flesh was to hang upon the Cross for us, and his blood was to be shed for our ablution. here also we ought to consider how the words are to be taken which himself sayeth, john, 6. ●3 Argument, from the absued and wicked v●●l 〈◊〉, which necessar●●●● followeth that gross● & 〈◊〉 ●●t●ng of Chi●stes ●od●●. Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. He sayeth not, that his flesh which did hang upon the cross should be cutted in pieces, and eaten by his Disciples; or that his blood, which was to be shed for the redemption of the world, was to be given to his Disciples to drink, for that were a facinorous and an abominable thing, if either his blood were so drunken, or his flesh eaten; according, as that gross and incredulous people thought. Wherefore in the words following, 14. Argument, from Christ's visible as●●●sion, and the estate of his glorious body in heaven: not to be broken any more, or catnallie to be eaten by p●●●●●ale on earth. he sayeth to his Disciples, who indeed believed his words, but not as yet had throughly pierced unto their right meaning, Doth this (sayeth he) offend you? what therefore if ye shall see the Son of man going up, where he was before? As if he would have said, Ye shall not think that my body is to be divided in parts amongst you, to be eaten corporally, or my blood to be so drunken; when after my resurrection ye shall see me going up to the heavens, with the whole fullness of my body and blood, than ye shall understand that my flesh is to be eaten by the faithful: not as these gross and incredulous people do think, but truly, and in a mystical manner, bread and wine being converted (sacramentally, to wit) into the substance of my body and blood, to be taken by the faithful. And thereafter he likewise sayeth, 15. Argument, from the Author of that 〈◊〉, whereof the 〈…〉 by the 〈◊〉 to wit, the 〈◊〉, which quickeneth. Where we have to no●, 〈…〉 It is the Spirit that quickeneth, the flesh profiteth nothing. He sayeth, the flesh profiteth nothing that way as the incredulous Capernaites understood: for otherwise it giveth life, as it is taken in a mystery by the faithful. And he showeth manifestly himself wherefore this is, when he sayeth, It is the Spirit that quickeneth. Therefore in this mystery of the body and blood of Christ, there is a spiritual operation which giveth life; without the which operation these mysteries profit nothing, because they may feed the body indeed, but they cannot nowrish the soul. But here ariseth a question, which sundry do propone; affirming, That these things are not figuratively to be understood, but according to the very literal verity: which while they say, they withal gainsay the writings of the holy Fathers. Saint Augustine, one of the chief Doctors of the Church, in his third Book concerning the doctrine of Christ, writeth so; Except ye eat (sayeth our Saviour) the flesh of the Son of man, and drink his blood, ye shall not have life in you. He seemeth to command a wicked and facinorous fact; but he doth not so: for he speaketh figuratively, commanding us to communicate of the Passion of the Lord; and that we should profitably and comfortably lay it up in our mind, That his body was crucified, and wounded for us. We see then, that Augustine sayeth, 16. Argument. from the 〈◊〉 of 〈◊〉 who sayeth, 〈…〉 words 〈…〉. that the mystery of the body and blood of Christ, is to be celebrated by the faithful, under a figure, or in resemblance: for to eat his flesh, and drink his blood carnally, it is not a point of Religion, but of wicked villainy: amongst whom were these, who in the Gospel understanding the words of our Saviour carnally, departed from him, and went no longer with him. Likewise Augustine, 17. Argument, from the ●●u●l son of speech in such things, which is ●igura●●●●e, and yet easily understood. in that Epistle which he writeth to Bishop Boniface, amongst other things saith this, to wit, When Easter approacheth, we usually say, that the morrow is the day of the Lords Passion, when notwithstanding he hath suffered many years ago; neither was that Passion of his but once, and upon the Sabbath thereafter we say, This is the day of the Lords Resurrection, when notwithstanding many years are bypast since he arose. Wherefore no man will be so foolish, as to accuse us, because we call these days so, but according to the similitude and memorial of those on which these things were done. So that that is called the day, which is not the day itself, but alike unto it by revolution of time, and that is said to be done on that day, in respect of the celebration of the Sacrament, and memorial thereof, which notwithstanding is not on that day indeed, but long ago is done. Was not Christ likewise but once only crucified in his own person? 18. Argument, from the sacramental proportion & similitude between the sigue, and th●ng signified; which who taketh away, overthroweth the nature of a Sacrament. and yet notwithstanding not only in the Sacrament at all these solemnities at Easter, but every day also he is crucified before the whole people. Neither speaketh he untruely, 19 Argument, likewise who knoweth not, that for this resemblance the name of the thing signified is imposed on the sign, is ignorant of the nature of Sam●ntes. who being asked at the time of the Sacrament, and in the mean while answereth, that Christ is in crucifying: for if Sacraments had not a similitude of the things themselves whereof they are Sacraments, they were not at all to be called Sacraments. From this similitude then, 20. Argument, that which after a sacramental manner is Christ's bod●e, is not the same properly. and resemblance, the Sacraments, for the most part, take the names of the things themselves. As then, according to a certain manner, the Sacrament of Christ's body, is the body of Christ; and the Sacrament of Christ's blood, is the blood of Christ; so the Sacrament of Faith, is Faith. We see then, 21. Argument, Who con●oundeth the sign, with the thing signified, making the one to be the other, destroyeth the nature of a S●●●●ment. that holy Augustine sayeth, that the Sacrament, in effect, is one thing, and the thing signified, another: for the body of Christ which suffered, & that blood which gushed forth out of his side, are the real things themselves; but the mysteries of these things, are that which he calleth the Sacrament of the body and blood of Christ, which is celebrated in remembrance of the Lords Passion: not only at the solemnity of Easter yearly, but also every day throughout the whole year. And notwithstanding that there is but one body of the Lord, 22. Argument, from the nature of Christ●●●● Bo●●e, which is but one, & therefore can be but in one place at once. And seeing he suffered therein on●● 〈◊〉, it cannot be any more corporally broken, nor his blood shed again. wherein he suffered once only; and one blood, once only shed for the redumption of the world: yet the Sacraments have taken the names of those same things themselves: so that they are called the Body and Blood of Christ, while as they are so only called but for the similitude of those things which they signify: as the Passion day, and the day of the Resurrection, are so called, which are yearlie celebrated, while as notwithstanding in his body he suffered but once, (as is said) and rose but once: Neither can these days be called back again, because they are already bygone: Yet notwithstanding, by that form of speech, they are called such days, where in the remembrance of the Lord's death and Resurrection is commemorated, because they have the similitude and resemblance of those days, where-on our Saviour suffered, and rose again: Whence we say, the day, or tomorrow, or the day after, to be the day of the Lord's Passion, or his Resurrection: when as notwithstanding those days where-on these things were really done, are bypast many years ago. So also we may say, That the Lord is sacrificed, or offered up, when the Sacrament of his Oblation is celebrated, 23. Argument, from the manner how he is said daily to be sac●●●ced, or suffer; which is sacramentally only, or by resemblance, and commemoration. while as notwithstanding he was but once only sacrificed, for the salvation of the world, in his own person, as the Apostle sayeth, CHRIST once suffered for us, leaving an example unto us, that we might follow His Footsteps: 1. Pet. 2. For he sayeth not, that he suffereth daily in his own person, which he did but once: but he left us that example, which unto us that are the faithful, is daily represented in the mystery of his body and blood: that who-so-ever cometh unto it, may know, that he must be partaker of the Lord's sufferings: the pattern and resemblance whereof, he giveth in his holy mysteries, according to that of Solomon, Prov. 23. When thou comest to eat at the Table of a mighty man, consider diligently what is set before thee, knowing that thou must prepare such things again. To come then to the Table of this mighty man, 24. Argument, the thing signified in the Sacrament. cannot be received and eaten with the mouth. is to be partaker of the heavenly Food: and the taking heed to those things which are set before thee, is the understanding, and discerning aright, of the body and blood of Christ: Whereof who-so-ever he be that is partaker, let him take heed, that he must prepare such things also; to wit, that he must be Christ's follower, by dying with him: the memory of whose death, he must not only by believing, but by tasting also confess. Also the blessed Apostle Saint Paul, writing to the Hebrews, saith, Such an high Priest it became us to have, Hebr. 7. who is holy, harmless, undefiled, separate from sinners, and made higher than the Heavens: Who needeth not daily, as those high Priests under the Law, to offer up Sacrifice, first for his own sins, and then for the people's: for this the Lord JESUS CHRIST did once, when he offered up himself. And now that which he did once, is daily reiterated: for he offered himself once for the sins of the people, and yet notwithstanding this Oblation is daily celebrated by the faithful, but in a mystery, that that which our Lord JESUS fulfilled, by offering up himself once in person, might, in remembrance of his Passion, be daily performed, and that by celebrating the holy mysteries thereof. Neither is it untruely said, that in these mysteries the Lord is crucified, or suffereth, because they carry the similitude of that death and suffering, whereof they are resemblances: Whence it is also, that they are called the Lords body, and his blood, because they take the name of that, whereof they are the Sacrament. Hence it is, 25. Argument, from the matter of the Sacrament, which is the fruits of the earth; and therefore not Christ's body and blood properly, seeing it was of the seed of the Virgin. that blessed Isiodor, in his Book of Etimologies sayeth, that this word SACRIFICE, is so called as it were a Sacred fact, because this action, or Sacrament, is consecrated with a mystical sort of Prayer, unto the remembrance of the Lords Passion. From whence it is, that at his command we call that the body and blood of Christ; the which while it is made of the fruits of the earth, it is sanctified, and so becometh a Sacrament, by the Spirit of God, working invisibly. The Sacrament of which Bread also, and of which Cup, is in the Greek called Eucharict, which in Latin being interpreted, signifieth thanksgiving. And what is better (I pray you) than the body and blood of Christ? 26. Argument, That which is compared unto the body and blood of Christ, is not the very same. and therefore that bread and that wine are compared to the body and blood of Christ, because as the substance of this visible bread and wine nowrisheth, 27. Argument, That which is the food of the soul only, is not food for the body also. and refresheth the outward man, so that word of God, which is the living bread, by the participation of it refresheth the minds of the faithful. And that holy forenamed Father doth ever teach, that the mystery of the Lords Passion, 28. Argument, Th●t which is celebrated in remembrance only of Christ his suffering, is not that body which properly suffered. is to be celebrated in remembrance only of the Lords suffering for us. And so by saying this, he showeth, that the Lords proper suffering was but once, but that the daily remembrance thereof in our holy Solemnities is often to be represented. Whence it is, that the bread which is offered, albeit it be taken of the fruits of the earth, while it is sanctified, it is turned in the body of Christ; and that wine which did proceed from the Vine-grape, by the sanctification of the holy mystery, is made the blood of Christ: not visibly, (as is usual, is substantial conversions) but (as the same Father sayeth) by the invisible operation of the holy Ghost. And because they are a far more different thing, 29. Argument, whatsoever outwardly is taken by the mouth, serveth for the refreshment of the body: but Christ's body and blood serveth for the invisible and spiritual feeding of the souls, and therefore it is so taken. by the invisible power, than they appear outwardly, and are seen to be, he distinguisheth them, while he saith, that the bread and wine are therefore compared to the body and blood of Christ; because as the substance of the visible bread and wine nowrisheth and cheereth the outward man, so the word of God, which is the lively bread, by the participation thereof, refresheth in like manner the souls of the faithful. By saying of which things, he confesseth plainly, that whatsoever is taken outwardly in the Sacrament of the Body and Blood of our Lord, it is meet for the refreshment of the body only; but the word of God, which is the invisible bread, being invisibly present in that Sacrament, doth feed the souls of the faithful invisibly, quickening them by the participation of himself. Hence it is, that the same divine Doctor sayeth, that it is a Sacrament, in any celebration, when the action is so performed, that some thing is understood to be signified, which is to be holielie taken. By saying which, he showeth, that all Sacraments in holy matters, do contain some mystical thing, and that it is one thing which is seen by our outward eyes, and another thing which is inwardly to be understood by our minds. And after this he showeth what Sacraments are to be celebrated by the faithful, to wit, Baptism, and that of the Body and Blood of Christ. Which are called Sacraments, 30. Argument, Those things which under the over of corporal things have an b●●● and divine operation, ends not to h●●ge their essence: but the sacraments are so: Ergo, etc. because under the covering of the corporal things in these Sacraments, the divine virtue more secretly worketh salvation: Whence it is, that from their secret and sacred virtue, they are called Sacraments. And thereafter he sayeth, that in the Greek they are called MYSTERIES, because they have a secret and hid nature and disposition with them. What then are we taught here? 31. Argument, Those things that are not perceived, nor taken, but by divers instruments, they are not the same, but the Bread and Wine, and the Body and Blood of Christ, are not perceived, nor taken, by the same instruments, but by divers: and therefore are not the same. but that these things which are said to be the body and blood of our Lord, are therefore called mysteries, because they have a secret and hid disposition and quality; that is, that one thing they show outwardly, and another thing invisibly they work inwardly. From this they are also called Sacraments, because by the covering of corporal things, the heavenly power more secretly dispenseth the salvation of the faithful partakers. Out of all than which hath been formerly spoken, we have shown unto you, that the body and blood of Christ, which is taken in the Church, by the mouth of the faithful, are signs and figures, according to their visible shape; but according to their invisible substance, Conclusion. that is, according to the power of the heavenly word, they are the body and blood of CHRIST truly: whence it is, that according as they are seen as the visible creatures, they nowrish the body; but according to the virtue of the more powerful substance, they both nowrish and sanctify the souls of the faithful. WE must look now to the drift of the second Question, The second Question, Whether the matter of the Sacrament be the natural Body of CHRIST, or no? & consider if that same body which was borne of the Virgin, and suffered, died, and was buried, and sitteth now at the right Hand of the Father, be that which is taken by the mouth of the faithful, daily in the mystery of the Sacrament? Then let us ask at Saint Ambrose, 1. Argument, from 〈…〉 showing, that the matter of the Sacrament is taken corporally, and nowrisheth of itself but the natural life: But the Body of Christ is not so, for it nowrisheth only the spiritual life. what he doth think concerning this matter? for he sayeth, in his first Book of the Sacraments, Surely it is a wonderful thing, that God reigned down heavenly Food unto our Fathers, and that they were daily nowrished upon celestial meat; whence it is said, that Man did eat the bread of Angels: and yet they who did eat that bread, died all in the Desert. But that meat which thou takest, and that bread of life which came down from heaven, furnisheth the nowrishment of everlasting life: and who-so-ever eateth this bread, he shall never die: and this bread is the body of Christ. Look then in what respect it is, that this holy Doctor sayeth, that Christ's body is food, which the faithful receive in the Church; for he sayeth, that bread of life which came down from heaven, furnisheth the nowrishment of everlasting life. * These words directly contradict Pope Nicolas, De Consceratione, Dist. 2. cap. Evo Berengarius. Now (I ask) if it furnisheth that nowrishment, as it is seen? or as it is taken corporally? as it is chewed with the teeth? swallowed with the mouth? and received in the stomach? Not. For that way it should feed the flesh only, which is mortal; neither giveth it any immortality that way, nor can it be said, that who-so-ever eateth this bread so, shall not die for ever: for that which the body receiveth, is corruptible: neither can it avail unto eternal life, because that which is subject to corruption, cannot give eternity. Therefore in that bread there is a life, which is not seen with these corporal eyes, but which we behold with sight of faith, and that is that heavenly bread which came down from heaven; and concerning the which it is said, who-so-ever eateth this bread, shall live for ever, which is the body of our Lord. Also in the words following, when he was speaking of the almighty power of Christ, he sayeth so, The word of God that might of nothing make that which was not, can He not change these things which are, into that which they were not? For it is not a greater matter to create new things, than to change natures. Saint Ambrose then sayeth, that there is in the Sacrament of the body and blood of our Lord, a mutation made marveilouslie, because divinely and ineffablie, in respect it is an incomprehensible mystery. Let them tell then (sayeth he) who will have nothing understood according to an internal secret virtue, 2. Argument, What change is in the Sacrament? Not of substances: and therefore no T●●usubstan●●ation, but a mystical change, and in use. but all to be esteemed after an outward and visible manner only, wherein this mutation is made? for according to the substance of the creatures, they are that same thereafter, which they were before the consecration: they were first bread and wine, under the which shape they being consecrated, are seen still so as yet to remain. It must be inwardly then, that they are changed, by the mighty power of the holy Spirit; and that which faith beholdeth, feedeth the soul only, and furnisheth the nowrishment of eternal life. Also in the words following he sayeth, Wherefore seekest thou the order of nature in the body of Christ? above the order of nature our Lord was borne of the Virgin Marie. But here then ariseth the hearer, and sayeth, that that is the very body of Christ which is seen, and that is his blood which is drunken; neither that we must ask, how it is so; but that we must believe, that it is so. Thou seemest (forsooth) to think well, but if thou weigh diligently the force of the words, thou believest indeed faithfully, that it is the body and blood of Christ: but yet if thou wouldst understand aright, thou shalt find that that which thou believest, thou seest not as yet: for if thou didst see it, thou wouldst not say, I believe that this is the body and blood of Christ, but I see the same. Now then, because faith only beholdeth all that, 3. Argument. The Br●ad & Wine are Christ●s Body and Blood in ver●●● only, and efficacy, unto the faithful applyer alone: & not so of themselves substantially. whatsoever the same be, and the carnal eye apprehendeth nothing thereof, a man may easily understand, that these things in outward form which are seen, are not the body and blood of Christ, but that they are so in virtue only and efficacy. Whence he sayeth, The order of nature is not to be looked to here, but the mighty power of Christ to be adored, who whatsoever he will, how-so-ever he will, and in whatsoever he will, createth that which was not, and being created, changeth it into that which it was not before. The same Doctor subjoineth, 4. Argument, From the distinction between Christ his Flesh, wherein he was but once crucified in verity, and the Sacrament of his Flesh. wherein he is daily crucified in resemblance and mystery. The true flesh of Christ (saith he) which was crucified, and buried, is then truly the Sacrament of his flesh: for the Lord jesus Himself cryeth, saying, This is My Body. How carefully and wisely, therefore, is this distinction made? for he speaketh concerning the flesh of Christ, which was crucified, which was buried, that is, according to which Christ was both crucified and buried; that is indeed the true flesh of Christ: but concerning that which is taken in the Sacrament, he sayeth, This is truly the Sacrament of his flesh: distinguishing so the Sacrament of his flesh, from the verity of his flesh, in that respect that he sayeth, According to the verity of his flesh, which he took of the Virgin, that he was crucified, and buried: but that mystery which is now celebrated in the Church, he would call that the Sacrament of that true flesh wherein he was crucified: Teaching the faithful evidently, that this flesh wherein Christ was crucified, and buried, is not a mystery, but the plain verity of nature: but this flesh which beareth the similitude of it in the mystery, is not flesh indeed, but by a sacramental manner, seeing according to the outward shape it is bread, but in the Sacrament it is the body of Christ, seeing he sayeth himself, This is My Eodie. Also in the words following: 5. Argument, from the spiritual sense of ●us●●g spiritual●● how sweet the Lord is: and not by a corpovall taste, which is but of Bread and Wine only. what we should eat, and what we do drink, the holy Spirit (saith he) expresseth unto us, by the holy Prophet elsewhere, saying, Taste, and see how sweet the LORD is; happy is the man that trusteth in Him. Showeth the corporal taste of that bread or wine how sweet the Lord is? Not: For whatsoever is sweet that way, is corporal only, and delighteth the mouth. To taste then how sweet the Lord is, is it to taste by the outward sense any corporal thing? Not: It is the Spiritual taste then which inviteth us to prove this sweetness spiritually; and in that bread and wine to consider nothing corporally, but to understand all to be spiritually meaned, 6. Argument. Christ is in that Sacrament, (as the thing signified with the sign,) completing the same● but the Bread and Wine is to: Christ. For by that substantial chaynge, the sign, with the thing signified, should be so confounded. because the Lord is a Spirit, and blessed is the man that putteth his trust in Him. Also thereafter he saith, Christ is in that Sacrament, because that Sacrament is the body of Christ: therefore it is not a corporal food, but a spiritual nowrishment. What is more clear, more manifest, and more divinely spoken? For he sayeth, In that Sacrament CHRIST is. He sayeth not, that that bread and that wine is Christ. Which if he had said, he would have affirmed, that Christ was subject to corruptabilitie, and mortality: for whatsoever is seen, or tasted in that food corporally, it is manifest, that it is subject unto corruption. Hereto he addeth; Because it is the body of Christ (sayeth he) thou wilt object, and say, Behold, manifestly he confesseth, that this bread, and this wine, is the body and blood of Christ. But take heed what is subjoined: This is not corporal food, but spiritual. Look that thou conceive not a a carnal meaning herefore; for there is no such thing here. True it is, that it is the body of Christ; not corporal, but spiritual: the blood of Christ; not corporal, but spiritual. Therefore there is nothing to be understood here corporally, but spiritually. It is the body and blood of Christ, but not corporally. Also in the words following, he sayeth, The Apostle speaketh concerning the Type of Him, Our Fathers did eat the Spiritual Food, and drank the Spiritual Drink: For the body of God, is a spiritual body: the body of Christ, is the body of a divine Spirit, because that Spirit is the Spirit of Christ, (who is God, and therefore it is divine) as we read in the Lamentations, Lament. 4. He is a Spirit before our face, even CHRIST the LORD. The Apostle hath taught us then sufficiently, how we ought to understand the mystery of the body and blood of Christ: For when he had said, that Our Fathers did eat that Spiritual Food, and drank that Spiritual Drink; which Manna notwithstanding that they did eat, and which Water whereof they did drink, were corporal bodies, as no man doubteth, he addeth thereto, concerning the mystery which is used in the Church daily, 7. Argument. No spiritual thing is visible, nor palpable. but th●● which we receive in tha● divine mystery, is spiritual: The Blood and Wine of the contra●●, being palpable, and visible, therefore they are no that spiritual things seeing we both feel and see them. showing in what respect it is the body of Christ, while he sayeth, that the body of God, is a spiritual body: For Christ is God, and that body which he took of the Virgin, which suffered, which was buried, and rose again, was a true body, to wit, that same which remained visible, and palpable. But that body, which is called The divine Mystery, is not corporal, but spiritual. And if it be spiritual, it is not visible, nor palpable. Hence Saint Ambrose subjoineth this, saying, The body of Christ, is the body of a divine Spirit: but a divine Spirit hath in it no corporal nor corruptible thing, neither is it palpable in the existence thereof. But this body, which is celebrated in the Church, according to the visible form thereof, it is both corruptible, and palpable. How is it said then to be the body of a divine Spirit? To wit, according to that it is spiritual; that is, as it is invisible, impalpable, and consequently incorruptible. Hence in the words following, Note That the 〈◊〉 of Christ indeed giveth life, 〈◊〉 not absolutely, but as it is the flesh or the divine word. From whom, as the Po●●●taine, by the flesh, as the Channel, life is conveyed unto us. Because CHRIST is a Spirit, as we read Lament. 4, He is a Spirit before our face, even CHRIST the LORD, he showeth clearly, in what respect it is esteemed the body of Christ; to wit, because the Spirit of Christ is in it; that is, the power of the Word of God, which not only feedeth the Soul, but also cleanseth it. Wherefore the Author himself sayeth in the words following, 8. Argument, From the nature of the soul, which is spiritual: and therefore requireth spiritual Food. To what effect, as the Prophet rehearseth, doth that food confirm, and that drink gladden the heart of man? for confirmeth corporal food the heart of man? or doth earthly drink gladden the soul? No. That he might show then what food, and what drink he meant, he added emphaticallie, and in a special manner, That drink (saith he) and that meat. What meaneth he by that meat, and that drink? to wit, the body of Christ, the body of that divine Spirit. And that it may be more clearly named, It is spiritual Christ, concerning whom it is said, Christ the Lord is a spirit before our face. By which things it is shown evidently unto us, that nothing is understood in that meat and drink corporally, but all is to be taken spiritually: for the soul of man, which is signified by his heart, is not fed with corporal food, but is nowrished and quickened by that word of God. Which the same Doctor showeth more manifestly, in his fifth Book of the Sacraments, saying, It is not that bread which entereth into the body, but that bread of life, which giveth quickening to our souls. And that Saint Ambrose spoke not this of the common bread, but of the bread of the body of Christ, the next words manifestly declare, for he speaketh of the daily bread, which the faithful desire to be given them, and therefore he subjoineth these words, If it be our daily bread, why take ye it only at the end of a whole year? as the Grecians in the East used to do. Take then that daily, which will be profitable to thee daily; and live so, that thou mayest be worthy daily to receive it. It is manifest then concerning what bread he speaketh, to wit, concerning the body and blood of Christ, which nowrisheth not, in that it goeth down into the body, but because it is the bread of everlasting life. By the authority then of this most learned man we are admonished, A clear Conclusion of Ambrose mind. that there is a great difference between the body of Christ which suffered, and his blood which gushed forth out of his side on the Cross, and between this body which is celebrated daily by the faithful, in the mystery of the Lords Passion, and that blood which is taken by the mouth of the faithful; seeing it is the mystery only of that blood, wherewith the whole world was redeemed. That bread and that drink, therefore, according to that they are seen; are not the body and blood of Christ, but according to that they furnish the nowrishment of life spiritually. But that body of Christ, wherein he was crucified, carried none other shape, or appearance, than wherein it did consist truly: for it was truly that body which was seen, which was touched, which was crucified, which was buried; likewise that blood which gushed forth out of his side, seemed not one thing outwardly, and mystically covered another thing inwardly; therefore it was true blood which sprang from that true body. But that blood of Christ, which now the faithful drink, and the body which they eat, is one thing according to their shape, and another thing according to their signification: for it is one way whereby they feed the body with corporal food, and another whereby they fill our souls with the substantial nowrishment of eternal life. Concerning which thing Saint Jerome, 9 Argument, From Saint Jerome his testimony. in his Commentary upon Saint Paul's Epistle to the Ephesians, writeth so, The body and blood of Christ (sayeth he) may be understood two manner of ways; either spiritually, concerning the which he sayeth, My Flesh is Meat indeed, and My Blood is Drink indeed: or corporally, according to that flesh which was crucified, and that blood which was shed by the Soldiers Lance. It is not then by a small difference that he maketh such a distinction of the body and blood of Christ: for while he saith, That this flesh or blood which is taken by the faithful, is spiritual, but that flesh which was crucified, and that blood which was shed by the Soldiers Lance, is not spiritual, he insinuateth thus much, that there is great difference between these, as there is between corporal things and spiritual, visible and invisible, natural and supernatural: and in respect that they differ so, it followeth, that they are not one. Therefore that spiritual flesh which is taken by the faithful only, and that spiritual drink, which is exhibited unto the believers daily to be drunken, differeth from the flesh which was crucified, and the blood which was shed by the Soldiers Lance, as the authority of this holy Man testifieth: and therefore (I say) they are not all one thing. For that flesh which was crucified, 10 Argument, From the diversity of that which is Christ's natural bod●e, ●●d that which is his sacramental body. was made of the Virgin's flesh, joined with Bones and Sinews, distinguished by the lineaments of humane Members, quickened with the spirit of a reasonable soul, to the use of a proper life, and agreeable motions. But that spiritual flesh, which feedeth the believers spiritually, according to the outward shape, it consisteth of the grains of Corn, made by the hand of the Baker, joined with no sinews nor bones, distinguished with no variety of members, quickened with no reasonable soul, and which can exercise no proper motions: for whatsoever in it giveth life, is of a spiritual power, of an invisible efficacy, and of an heavenly virtue: for it is a far more different thing, as it is believed in a mystery, than as it is seen outwardly. Moreover, 11. Argument. As the Bread made of many Grains, is the Body of the Church, so is it the Body of Christ: But it is the one by representation, 〈◊〉 ●ot by any corporal change: Therefore so is it the other. the flesh of Christ which was crucified, showed no more outwardly, than it was in itself, because it was the flesh of a true man only, to wit, a true body, under the shape of a true body. But we must not only consider in that bread, this body of Christ, but also the body of the whole believers in him must be represented, for which cause it is made up of many grains of Wheat, because so the body of the Church is made up of many believers, by the word of Christ: for which cause as in the mystical bread, the body of Christ is understood; so also in the same mystery the members of the Church are represented, to be one in Christ: and as not corporally, but spiritually, that bread is called the body of the Church, or believing people. So also of necessity it must be understood to be the body of Christ, not corporally, but spiritually. So also in the wine, 12. Argument From 〈…〉 Christ's blood●● is converted in his blood. which is called the blood of Christ, it is commanded to be mixed with water: neither is it suffered, that one of them be offered without the other, because the people cannot be without Christ, nor Christ without his people; even as the head cannot be without the members, nor the members without the head: for the water in that Sacrament signifieth the people. Then if that wine, which is sanctified by the office of the Ministers thereof, be turned corporally into the blood of Christ, the water also which is mixed with it, of necessity must be converted corporally into the blood of the believers: For where there is one sanctification, there is one operation; and where there is alike reason, there is alike mystery: But we see in the water nothing to be changed corporally, and therefore consequently neither in the wine: So that whatsoever in the water is signified concerning the people, it is taken spiritually: Then of necessity whatsoever in the wine is meaned concerning the blood of Christ, must be taken spiritually. Also these things which differ amongst themselves, 13. Argument, From the opposite difference of Christ his natural body, and the sacramentally. are not one: the body of Christ then, which hath died, and is risen, and is made immortal, dieth not now; for Death hath no more dominion over it, for it is eternal, neither is it now passable at all: but this which is celebrated in the Church, is temporal, and not eternal; corruptible, as that which is yet in the way, and not already in the native Country: wherefore they differ from themselves, and therefore are not one. But if they be not one, how then are they called the true body and blood of Christ? For if it be the body of Christ, and that be said truly, because it is so, then in verity it is his body: and if it be in verity his body, it is incorruptible, and doth not now suffer, and consequently is eternal. Then of necessity this body which is celebrated in the Church, must be incorruptible, and eternal. But it cannot be denied, but that is subject to corruption, which is divided in parts, to be taken; and being brayed with the teeth, is sent down into the Belly. Therefore it is one thing that is seen outwardly, and another thing which is believed by faith inwardly. For as it falleth under the sense of the body, it is corruptible; but as faith believeth, it is incorruptible. That which is seen then outwardly, is is not the thing itself, but the resemblance of it; but that which is felt inwardly, and understood by the mind, is the verity of the thing itself. Hence it is, that Saint Augustine, in the Exposition of the Evangelist Saint john, sayeth, while he was speaking of the body & blood of Christ; 14. Argument, From the testimony of Augustine. Moses did eat (saith he) that Manna, and Aaron, and Phineas, and many more die eat the same there, who pleased GOD, and they died not. Wherefore? because they took that visible meat spiritually, they tasted spiritually, that they might be filled spiritually: for we nowadays in lykemanner take visible bread. But a Sacrament is one thing, and the virtue of a Sacrament another. Also in the words following: this is the bread which came down from heaven: that heavenly Manna did fore-show this bread: the Altar of God also did fore-shadow this bread. All these were Sacraments, which are divers, according to their signs, but alike in that which they signified. Let us hear the Apostle Saint Paul also: 1. Corinth. 10 Brethren, 15. Argument, From Saint P●●●● his words. (sayeth he) I will not have you ignorant, that our Fathers were all under the Cloud, and did all pass through the Sea, and that they were all baptised unto Moses in the Cloud, and in the Sea, and did all eat that same Spiritual Meat, and did all drink that same Spiritual Drink. I say, that same spiritual meat, and that same drink, because they did eat other corporal meat, & drank other corporal drink, in respect they did eat Manna; But we do eat another thing, and yet they did eat the same spiritual meat which we do: and they all drank that same spiritual drink. But according to the visible shape, these things were different, which notwithstanding did signify but one thing spiritually. How then did they drink of that same drink? He answereth, They did drink of that spiritual Rock that followed them, and that Rock was Christ. From thence came the Bread also, from whence the Drink came: and the Rock Christ was given them for a sign: but true Christ was exhibited in the word, and in the flesh. Also, this is the Bread which came down from Heaven; whereof if any man eat, he shall not die. But he meaneth here that which appertaineth unto the virtue of the Sacrament, and not that which appertaineth to the visible Sacrament. Who so eateth within, and not without, participateth hereof, who so eateth with his heart, and not with his mouth. Also in the words following, bringing in the words of our Saviour, john, 6. he sayeth, 16. Argument, From Christ his words. Doth this offend you, because I said, I give you my Flesh to eat, and my Blood to drink? What then if ye shall see the Son of man going up where he was before? What meaneth he by this? here he taketh away that doubt which troubled them: here he cleareth that which offended them: For they thought, that he was carnally to bestow his body upon them by morsels. But he showed, that he was to go up to Heaven, with his whole body. When ye shall see the Son of Man then going up where he was before, surely than it shall be manifest, that the LORD bestoweth not his body according as ye suppose: surely then ye shall understand, that his grace is not consumed by morsels. Also he sayeth, It is the Spirit that quickeneth, 17. Argument. the flesh profiteth nothing. And a good while after he addeth this, Who-so-ever hath not the Spirit of Christ, Rom. 4. (sayeth the Apostle) the same is not his. Then it is the Spirit that quickeneth, the flesh profiteth nothing. The words that I speak unto you are Spirit and Life: That is (sayeth he) they are to be understood spiritually. Understandest thou them spiritually? Then they are Spirit and Life unto thee, Understandest thou them carnally? Even yet they are Spirit and Life, but not unto thee. By the authority then of this learned Doctor, A clear Conclusion out of Augustine's words. we are taught manifestly, that the words of our Saviour, concerning the Sacrament of his body and blood, are to be understood spiritually, and not carnally: as he sayeth himself, The words that I speak unto you, are Spirit and Life: To wit, the words concerning the eating of his flesh, and drinking of his blood: For it was concerning this that he was speaking when his Disciples were offended. Therefore, that they might not be offended, our heavenly Master calleth them back, from the flesh, unto the Spirit; from corporal sense, to spiritual understanding. We see then, in the eating of the Lord● body, and drinking of his blood, in what respect the same is his body, and his blood, truly; to wit, according to that that the same is Spirit and Life. Also these things that are alike, are comprehended under one definition. Now concerning the true body of Christ, it is said, That he is true God, and true man, who in the latter times of the world was borne of the Virgin Marie. But these things cannot be said of the body of Christ, which is celebrated by a mystery in the Church. According then to a certain manner only, it is acknowledged to be the body of Christ; and that manner is by a figure, and in resemblance, that so the verity and thing itself may be the more sensibly understood. In the Prayers also which are said after the mystery of the body and blood of Christ, 18. Argument, From the old custom of praying at the Sacrament. and wherein the people answer AMEN, Here we see, that of old, when these Prayers were made, there were no private Masses, where●● the Priest 〈◊〉 communicated: but both People and Pa●●or did communicate. And the Sacrament than was for 〈◊〉, and thanksgiving; and not a propi●●● sacrifice for the quick and the dead. the Priest uttereth these words, We request Thee humbly, O LORD, who are now partakers of the Pledges of eternal Life, that which we touch in the resemblance of this Sacrament, we may receive in the manifest participation of the thing itself. Now we know that a pledge or resemblance, is of another thing, whereof they are the pledges or resemblances; that is, they are not to be considered as they are in themselves, but as they have a reference to another thing: for a pledge is of that for the which it is given; and so is an Image the resemblance of that whose similitude it representeth: they signify then the thing whose Images they are, and doth not show the same in itself manifestly. Which while they are so, it is evident, that this body and blood are the pledges and resemblances of that to come, that that which is shown unto us by a similitude now, shallbe clearly revealed unto us in time to come. It is one thing then which is done now, and another which shall be manifested hereafter. Wherefore it is the body and blood of Christ which the Church celebrateth, 〈…〉 Prayer. but as a Pledge and resemblance: the verity itself shall be when neither Pledge, nor representation, but He himself shall clearly appear. And in another place he saith, 19 Argument, F●o ●he distington of the resemblance, and the thing itself. O LORD, accomplish in us that which THY Sacraments contain; that that which we now celebrate in resemblance, we may be partakers also of the verity of the things themselves. He sayeth then, that these things are celebrated in resemblance; that is, by similitude, and not by the manifestation of the thing itself: So that the resemblance, and the verity of the thing itself, are there distinguished. Wherefore the body and blood of Christ, which is now celebrated in the Church, differeth from that body and blood which is known to be glorified in Christ his body by his resurrection. And this body which is celebrated in the Church, is but a Pledge and resemblance of that; but that is the verity itself. This is done, while we come to that; but when we come to that, this shall be removed. It is manifest then, that there is great difference between them, as much as there is between a Pledge, and that wherefore it is given; and as much as there is between an Image, and that which it representeth; and as much as there is between the resemblance of a thing, and the verity itself. We see then that there is great difference between the mystery of the body and blood of Christ, which is taken in the Church by the Faithful, and that which was borne of the Virgin, which suffered, which was buried, which rose again, and went to heaven, and now sitteth at the right hand of the Father: For this which is celebrated in this mortal journey, is taken spiritually, because faith believeth that which it seeth not, and spiritually feedeth the soul, and gladdeneth the heart, and giveth eternal life, and immortality, while that is not taken heed unto which feedeth the body, 20. Argument From the properties and 〈…〉 of the 〈◊〉 of Christ his natural body, eve● after his resurrection, which that which is ●orged by Transubstantiation hath not. and is torn with the teeth, and broken in pieces; but that which is spiritually taken, and by faith apprehended. But that body wherein he suffered, which rose again, and is his proper body, which he took of the Virgin, was palpable and visible, after his resurrection, as he himself sayeth unto his Disciples; Luke, 24. Wherefore are ye troubled? and wherefore do cogitations enter into your hearts? Look to mine Hands and Feet, if I be not the same Man: handle, and see, because a spirit hath not flesh and bones, ye see me have. Let us also hear what holy Fulgentius sayeth, 21. Argument, From the Testimony of E●lg●●ius. in his Book concerning Faith; Gripe steadfastly, (sayeth he) and doubt nowise, that the only begotten Son of God was made flesh, that he offered himself up in a Sacrifice acceptable to God, to whom, with the Father, and the holy Spirit, the patriarchs, Prophets, and Priests in time of the Old Testament sacrificed Beasts; and to whom now in the time of the new Testament, with the Father and the holy Spirit, who maketh but one Godhead, the Sacrifice of bread and wine is through faith and charity offered by the Catholic Church throughout the world. In these carnal Sacrifices, there was a representation of the flesh of Christ, which he was to offer for our sins, being without sin himself; and of his blood, which he was to offer 〈◊〉 the remission of our sins. But in this Sacrifice is a thanksgiving, and commemoration of the body of Christ, which he offered for us; and of his blood, which he shed for us: concerning which the blessed Apostle Paul sayeth, in the Acts of the Apostles; Acts, 20. Take heed therefore unto yourselves, and to all the flock, over which the holy Ghost hath made you overseers, to feed the Church of God, which he hath conquest with his own blood. In those Sacrifices than it was shown figuratively, what was to have been given unto us: but in this Sacrifice is clearly shown, what is already given unto us. Saying then that it was signified in those Sacrifices, what was to be given unto us, but in this Sacrament that we should commemorate that which is already given, he showeth evidently, that as that had a figure of the things to come, so this should have a resemblance of things already bygone. By which words also he declareth manifestly, what great difference is between the body of Christ which suffered, and that body which serveth for the commemoration of his death and suffering: for the one was his true and proper body, having no mystical signification, nor resemblance of any other thing in it; but this other is mystical, showing one thing outwardly by figure, and inwardly representing another thing unto us, by the understanding of faith. Let us bring one testimony yet of Saint Augustine, 22. Argument From a Testimony of saint Augustine. which will confirm the thing we have said, & put an end also to our present Discourse: In that Sermon which he made unto the people concerning this Sacrament of the Altar, he saith; That which ye see on the Altar of God, ye saw it this night bygone, but ye heard not yet what it was, or what it meaned, and of how great a thing it was a Sacrament. That which ye see then, it i● bread and wine, which your eyes point forth unto you: but that which your faith is to be instructed in, is this, That that Bread is the Body of Christ, and that Cup the Blood of Christ. This is shortly said, which perhaps would suffice your faith: but your faith requireth instruction; for the Prophet sayeth, Except ye● believe, I●●, 6. ye shall not understand. Ye may then say unto me, Thou hast commanded us to believe; declare unto us, that we may understand; for this cogitation may enter into the mind of any man; we know whence our Lord jesus took flesh, to wit, of the Virgin Marie, being an Infant, he sucked, he was nowrished, he came unto youth-head, he suffered persecution of the jews, he hung upon a Tree, he was killed, taken down from the Cross, he was buried, and rose again the third day, at his appointed time, he went to the Heavens, and lifted up his body thither, from whence he is to come, to judge the quick and the dead, & there he is presently, at the right hand of his Father sitting; how then can this be his body? or this Cup, or that which it containeth, his blood? Brethren, these things are called Sacraments, because in them there is one thing seen, and another thing is understood: that which is seen, hath a corporal shape; but that which is understood, hath a spiritual fruit. This Venerable Doctor then, by saying this, teacheth us, what we ought to think, concerning the proper body of Christ, which was borne of the Virgin, and sitteth now at the right Hand of the Father, in which he is to come to judge the quick and the dead: and what we ought to think of that which is offered upon the Altar, whereof the People are made partakers. That body is whole; neither is it divided by any cutting, nor covered with any figures: But this which is set upon the Table of the Lord, is a resemblance of that, because it is a Sacrament: And that which is seen outwardly, hath a corporal shape, and feedeth the body: but that which is understood inwardly, it hath a spiritual fruit, which quickeneth the Soul. And when he would have spoken more manifestly, concerning this mystical body, he sayeth thus in the words following; If ye will understand concerning the body of Christ, 1. Cor●nth. 10. hear the Apostle, saying, Ye are the Body and Members of Christ. If then ye be the body and members of Christ your mystical resemblance is set on the Lord's Table, and ye receive the mystery of the Lord, and unto that which you are, ye say AMEN, Here you see, that the old custom was, that the whole people, & not th● C●●●ke only, said AMEN. and by answering so, Iust. Apolog. 2. ye subscribe thereunto. Thou hearest then of the body of Christ, and thou answerest AMEN. Be a member then of the body of CHRIST, that that may be a true AMEN. Wherefore then is this mystery in the bread? We shall bring nothing here of our own wit, but let us hear the Apostle, when he was speaking of that Sacrament, saying, For we being many, are one bread, and one body. And holy Augustine, instructing us sufficiently of the rest, sayeth, That as in that bread which was offered on the Altar, the body of Christ was resembled, so also the body of the people that did receive, it was likewise represented; that so he might show manifestly, that that is the proper body of Christ only, which was borne of the Virgin, sucked, suffered, died, was buried, rose again, ascended to the Heavens, and which presently sitteth at the right Hand of his Father, and is to come to judgement: But this which is set upon the Lord's Table, containeth the mystery of the body of the faithful, as the Apostle witnesseth, saying, For we being many, are one bread, and one body in Christ. Wherefore (most Noble Prince) let your wisdom consider, that it is most clearly shown, by Testimonies of holy Scripture, and Sayings of the holy Fathers, That that Bread which is called the Body of Christ, & that Cup which is called the Blood of Christ, is a figure, because it is a mystery. And that there is a great difference between the mystery of his body, and his body itself, which suffered, was buried, and rose again; because this is the proper body of our Saviour; neither is there in it any figure, or signification, but the manifestation of the thing itself is known; and the believers desire the sight of him, because he is our head: and by the sight of him, our desire shall be satisfied, because He and the Father is one, not according to that that our SAVIOUR hath a body, but according to the fullness of the DEITY which dwelleth in the Man CHRIST. But in that which is celebrated in a mystery, is a resemblance, not only of the proper body of Christ, but also of all believers in him: for it beareth the figure of both the bodies; that is, both of Christ which suffered, and rose again, and of the people which are renewed in Christ by Baptism, and quickened from the dead. Let us also add this, That that Bread and Cup which is called the Body and Blood of Christ, representeth the remembrie of the Lords Passion, or Death, Matthew, 26. as himself said in the Gospel, Do this in remembrance of Me. Which the Apostle Saint Paul expoundeth, 1. Corinth. 11. saying, How often soever ye eat this Bread, and drink this Cup, ye shall remember the LORD'S death, till His coming again. We are taught then by our Saviour, and also by the holy Apostle Saint Paul, That that Bread, and that Blood, which is set upon the Altar, is set down in remembrance and resemblance of the Lord's death and Passion, that it may call to recent memory that which was done long ago: where-by we being remembered of his death and suffering, may be made partakers there-by of that heavenly Gift, where-by we are redeemed from Death everlasting. Know we likewise, that when we come to the sight of Christ himself, we shall not have need of such means, where-by we may be admonished, what his great bountifulness sustained for us: because beholding himself, face to face, we shall not be put in mind, by the outward admonition of temporal things; but we shall behold him by the contemplation of the verity itself, even as we ought, to give thanks for ever unto the Author of our Salvation. Neither, therefore, let it be thought, albeit we say this, that therefore the Body and Blood of Christ is not truly apprehended by the Faithful, in the mystery of this Sacrament; seeing Faith apprehendeth, not that which the Eye seeth, but that which itself believeth; because it is spiritual food, and spiritual drink, feeding the Soul spiritually, & giving life full of eternity, as the Lord, our Saviour, commending this mystery, faith, john, 6. It is the Spirit that quickeneth, for the Flesh profiteth nothing. Desiring, then, to obey Your Highness Command herein, I being but of small ability, have under-taken to reason concerning things of no small importance and controversy: not following the presumption of mine own thoughts and estimation, but looking to the authority of Fathers, and those that have gone before me. Which if You allow to be spoken catholicklie, attribute the same unto the worthiness of Your Faith; who laying aside the Glory of Your Royal Majestic, was not ashamed to have an Answer of the Verity from Your humble Servaunt. But if it please You not, let it be imputed unto mine insufficiency, who was not able to declare these things so effectually, as otherwise I desired. AMEN. The Purging of BERTRAM, Out of the expurgatory Spanish Index, of Don Gasp●r, Quiroga, Cardinal, and Archbishop of Toledo, General Inquisitor of Spain; and set forth by his Command, and of the Council of the said General Inquisition; according to the Decreet of the Council of Trent: and by the special Mandate & Authority of Philip the second, King of Spain; And by the care and direction of the Duke of Alue, in the Low-countrieses. Framed, and made up, Anno 1571. According to that Copy, printed at Madrill thereafter, by Alphonsus Gomesius, His Majesty's Printer there, Anno 1594. That the Book of BERTRAM, Priest, Of the Body and Blood of CHRIST, being amended, may be henceforth tolerated. The judgement, and Decree, of the University of Duay, approved by the Censures, as followeth: Although we greatly account not of this Book, and therefore we are not much careful although it were not at all, or had perished: yet notwithstanding seeing it hath been often printed heretofore, & read by sundry, & that by the forbidden name thereof it hath been made known to all, and that the Heretics do understand of this man's prohibition by divers Catalogues, and that he was a Catholic Priest, and a Monk of the Monastery of Corbei, and greatly beloved and reverenced, not so much by Charles the Great, as Charles' the bold, as we may consider in the History of his age: yet in him, as in other Catholic Writers, we must bear with many Errors of theirs, and we must extenuate and excuse them, and oftentimes by devising a fit exposition to their words: Let us even oftentimes deny them, & frame a commodious meaning unto them, while as in Disputes, or conflicts with the Adversaries, they are opponed against us: And therefore we see not why this BERTRAM requireth not the same equity, and diligent examination: lest doing otherwise, by full suppressing of him, the Heretics accuse us, That we burn and prohibit all Antiquity making for them: And therefore, that it is no marvel that few seem to make for them, when we that are Catholics, so unreverentlie and disdainfully thrust forth, and destroy all Antiquity amongst us, that but in very show do disagree from us. As also we fear that not only that Book be read by Heretics, but also that by disobedient Catholics the same be more greedylie perused, in respect of the interdiction thereof, and that the same be more dangerously alleged; and that being al-to-gether prohibited, that it shall hurt more than being permitted: for there is nothing in it worthy of rebuke, except the obscureness of the man's speech, and an unfit, either usurpation, or exposition, of some words, and sentences, which by a marginal explanation, either prefixed, or affixed, if they were interpreted, and the Authores meaning and scope were there-by declared; and finally, if that some things which seem not obscurely to be by some Heretic inserted, or added, about the end of the Treatise, were remarked, and eschewed, there would be nothing then resting which might be feared by the Reader in this Worke. Therefore, neither evil, nor unadvisedly, let all these things be omitted. About the end of the thirde Page, these words, It is likewise to be considered, that in that Bread, etc. Even to this a good deal after, But it is another thing which is outwardly done, etc. And again, even in the same Page, and in the next thereunto, all these speeches which follow. As also these things that are one, are comprehended under one Definition, etc. Even unto that. For that which is done in the life spiritually, etc. So these things being omitted, neither shall they obscure the preceding meaning, nor cause any thing to be maimed, or superfluous. There resteth only one scruple, but very little to them that are Catholicklie taught, (as BERTRAM not once sayeth) That that which appeareth in the ●VCHARIST doth seed the body, is corruptible, and not eternal, etc. For that the Catholic Faith attributeth all these things unto the Species and Accidents of the Substances which were before Transubstantiation, is more clearly known, than can be declared otherwise. For so we answer unto the Experiences and Assertions of the Berengarians, which are rehearsed in Gvitmundus, who said, That they found by experience, some to have lived long, and grown, by the Encharist alone: to wit, these Accidents did as much as other Substances. Neither do we think, with Guitmundus, that another substance was substitute for their incredulity, or that Consecration or Transubstantiation did not follow, when their intention who did celebrate the same was wrong: For the naming of the Substances of Bread and Wine, (as hath been said) are taken for the forms, or accidents, of Bread and Wine. Although I deny not, but BERTRAM at that time did not exactly under-stand, that these Accidents did subsist without a substance; and other things also, which in the latter Age most subtly, and truly, by holy men were added. Next, followeth those things which out of BERTRAM are al-together not to be deleted. Fol. 1137, read invisibly for Visibly. And thereafter, According to the substance of the creatures, which they were before Consecration, that same they remain after. It is to be interpreted, According to the external Accidents of the Sacrament. Fol. 1140. But this which is celebrated in the Church, is temporal, not eternal. It is to be interpreted, According to the corruptible accidents, or of the thing itself, or use of the Sacrament, which only is in this Life. An ancient Sermon, of AELFRICUS, Archbishop of Canterbury, an Englishman, OF THE SACRAMENT: Convincing the late Error nowadays of Transubstantiation. Preached in the time of Etheldred, King, And in the Year of our LORD 996. Uttered in the SAXON Tongue: And thereafter in an old English translated. MEN, BELOVED, It hath been often said unto you, about our SAVIOUR'S Resurrection; How he on this present day, after his suffering, mightily rose again from Death. Now will we open unto you, by GOD'S Grace, of the holy HOUSELL * or Sacrament, , which ye should now go unto; and instruct your understanding about this Mystery, both after the Old Covenant, and after the New, that no doubting trouble you concerning this lively Food. The Almighty God bade Moses, his Captain, in the Land of Egypt, to command the people of Israel to take to every Family a Lamb of a year old, the night that they departed out of the Country, towards the Land of Promise; and to offer that Lamb to God; and after to cut it, and make the sign of the Cross with the Lamb's blood upon the side-poastes, and upper post of the door: and afterwards to eat the Lambs fl●sh roasted, and unleavened Bread, with wild Lettuice. God saith unto Moses, Eat of the Lamb, not raw, nor sodden in water, but roasted at the fire; eat the head, and the feet, and the inwards; and let nothing of it be left till the morning: and if any thing remain, that shall ye burn with the fire. Eat it this wise, Gird your Loins, and do your Shoes on your feet, have you Stau●s in your hands, and eat it in haste. This is the Lords Passeover. And there was r●a●●e on that night, in every house throughout Pharaohs Reign, the firstborn child: and God's people of Israel were delivered from that sudden death, thorough the Lamb's offering, and his bloods marking. Then said God to Moses, Keep this day in your remembrance, and hold it a great Feast in your Kindred's, with a perpetual observation; and eat unleavened bread always seven days at this Feast. After this deed, God led the people of Israel thorough the red Sea, with dry foot, and drowned therein Pharaoh, and all his Army, together with their Possessions; and fed afterwards the Israelites forty years, with heavenly food, and gave them water out of the hard Rock, until they came to the promised Land. Part of this Story we have treated of in another place, and part we shall now declare; to wit, that which belongeth to the holy Housell. Christian men may not now keep that old Law bodily; but it behoveth them to know what it ghostly signifies. That Innocent Lamb, which the old Israelites did then kill, had signification after ghostly understanding of Christ's suffering, who unguilty shed his holy blood for our redemption. Hereof sing Gods servantes at every Mass, Agnus Dei, qui tollis peccata mundi, miserere nobis: that is in our speech, Thou Lamb of God, that takest away the sins of the world, have mercy on us. Those Israelites were delivered from sudden death, and Pharaohs bondage, by the Lamb's offering, which signified Christ's suffering; thorough which we are delivered from everlasting Death, and from the Devils cruel reign, if we rightly believe in the true Redeemer of the whole World, even Christ, the Saviour. That Lamb was offered in the Evening, and our Saviour suffered in the last Age of the World. This Age of the corruptible World, is reckoned to the Evening. They marked with the Lamb's blood upon the Doors, and upper posts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, THAV, that is the sign of the Cross, and were so defended from the Angel that killed the Egyptian firstborn. And we ought to mark our Foreheads, and our Hearts, with the Blood of our Lords Suffering. Those Israelites did eat the Lamb's flesh yearly, at Easter time, when they were delivered: And we receive Christ's body ghostly, and drink his blood, when we receive, with true belief, that holy Housell. That time they kept yearly at Easter, seven days, with great worship, when they were delivered from Pharaoh, and departed from that I and. So also Christian men keep Christ's Resurrection, at the time of Easter, seven days, because thorough his Suffering, and rising, we are delivered, and are made clean, by going to this holy Housell, as Christ sayeth in his Gospel, Verily, verily, I say unto you, Ye have no life in you, except ye eat My Eleshe, and drink My Blood. He that eateth My Flesh, and drinketh My Blood, abideth in Me, and I in him, and he hath that Everlasting Life, and I will raise him up at the last day. I am that lively Bread which came down from Heaven: not so as your Fathers did eat Manna in the Wilderness, and died. He that eateth this Bread, liveth for ever. He blessed then Bread before his suffering, and divided it unto his Disciples, thus saying, Eat of this Bread, It is My Body: and do this in My remembrance. Also he blessed Wine in one Cup, and said, Drink ye all of this: This is My Blood, which is shed for many, in forgiveness of sins. The Apostles did also as Christ commanded: that is, They blessed Bread and Wine, to housel again afterwards in his remembrance. Even so also their Successoures', and all Priests, by Christ's Commandment, do bless Bread and Wine, to housel in his Name, with the Apostolic Blessing. Now men have often searched, and do yet often search, how Bread, which is gathered of Corn, and thorough Fires heat baked, may be turned to Christ's body? Or how Wine, which is pressed out of many Grapes, is turned, thorough a blessing, to the Lord's blood? Now say we unto such men, That some things be spoken of Christ by signification, and some be things certain. True this is, and certain, That Christ was borne of a Maid, and suffered death of his own accord, and was buried, and on this Day rose again from Death. He is said to be Bread then by signification, and a Lamb, and a Lion, and a Mountain. He is called Bread, because he is our Life, and Angels life. He is said to be a Lamb, for his innocence. A Lion, for strength, wherewith he overcame the strong Devil. But Christ is not so, notwithstanding, after true nature, neither Bread, nor a Lamb, nor a Lyon. Why is then that holy Housell called Christ's body? or his blood, if it be not truly that which it is called? Truly the bread and the wine, which in the Supper by the Priest is hallowed, show one thing without, unto humane understanding; and another thing within, unto believing minds. Without, they are seen bread and wine, both in figure, and taste: and they be so truly after their hallowing: But Christ's body and blood, by ghostly mystery. An Heathen Child is christened, yet he altereth not his shape without, though he be changed within. He is brought unto the Font-stone sinful, thorough Adam's disobedience: And howbeit he is washed from all sin within, yet he hath not changed his shape without. Even so the holy Font water, which is called the Wellspring of Life, is like in shape unto other water, and is subject to corruption: but the holy Ghosts might cometh to the corruptible water, thorough the Priest's blessing: and it may after wash the body and soul from all sin, thorough Ghostly might. Behold, now we see two things in one creature, after true nature, that water is corruptible moisture, and after ghostly mystery, hath whole-some virtue. So also, if we behold that holy Housell after bodily understanding, than we see that it is a creature, corruptible, and mutable: but if we acknowledge there-in ghostly might, then understand we that life is there-in, and that it giveth Immortality to them that eat it with belief. Much is between the invisible might of this holy Housel, and the visible shape of its proper nature. It is naturally corruptible bread and wine: and is by might of God's word, truly Christ's body, and his blood: not so, notwithstanding, bodily, but ghostly. Much is between the body of Christ, which he suffered in, and the body which is hallowed to housel. The body, truly, that Christ suffered in, was borne of the flesh of Ma●ie, with blood and bone, with skin and sinews, in humane limbs, with a reasonable soul, living: But his ghostly body, which we call the Housell, is gathered of many Corns, without blood and bone, without limb, without soul; and therefore nothing is to be understood there-in bodily, but all ghostly. Whatsoever was in that Housell, which giveth substance of life, that is of the ghostly might, and invisible doing. Therefore is that holy Housell called a mystery, because there is one thing in it seen, and another thing understood. That which is there seen, hath bodily shape; and that which we do there understand, hath Ghostly might. Certainly, Christ's body which suffered death, and rose again from death, never dieth henceforth, but is eternal, and impassable. That Housell is temporal, not eternal; corruptible, and dealed in-to sundry parts; chewed between the Teeth, and sent down in-to the belly: howbeit nevertheless after Ghostly might, it is all in every part: Many receive that holy body, and yet notwithstanding it is so all in every part, after Ghostly mystery. Though some chew the less, yet there is no more might notwithstanding, in the more part, than the less, because it is whole in all men, after the invisible might. This mystery is a Pledge, and a Figure. Christ's body is Truth itself. This Pledge we do keep mystically, until that we be come unto the Truth itself, and then is this Pledge ended. Truly it is so as we before have said, Christ's body, and his blood, not bodily, but ghostly. But now hear the Apostles words about this mystery. Paul the Apostle speaketh of the old Israelites thus, writing in his Epistle to faithful men; All our Forefathers were baptised in the Cloud, and in the Sea; and all they did eat the same ghostly Meat, and drank the same ghostly Drink: They drank truly of the Stone that followed them, and that Stone was Christ. Neither was that Stone then from which the Water ran, bodily Christ; but it signified Christ, who calleth thus to all believing and faithful men; Who-so-ever thirsteth, let him come to Me, and drink, & from his bowels shall flow lively water. This he said of the holy Ghost, which they received, who believed in him. The Apostle Paul saith, that the Israelites did eat the same ghostly Meat, and drank the same ghostly Drink, because that heavenly Meat that fed them forty years, and that water which from the Stone did flow, had signification of Christ's body and his blood, which now are offered daily in God's Church. It was the same which we now offer, not bodily, but ghostly. We said unto you erewhile, that Christ hallowed bread and Wine, to housel before his suffering, and said, This is My Body, and My Blood: yet he had not then suffered, but so, notwithstanding he turned, thorough invisible might, that bread to his own body, and that wine to his own blood, as he before did in the Wilderness, before that he was borne to be a Man, when he turned that heavenly meat to his flesh, and the flowing water from that Stone to his own blood. Very many did eat of that heavenly Meat in the Wilderness, and drank that ghostly Drink, and were nevertheless dead, as Christ said: and Christ meant not that death which none can escape; but that everlasting death, which some of that folk deserved for their unbelief. Moses and Aaron, and many others of that people which pleased God, did eat that heavenly Bread, and they died not that everlasting death, though they died the common death. They saw that that heavenly Meat was visible and corruptible, but they ghostly understood, by that visible thing another Meat, and ghostly received it. Our Saviour, saith, He that eateth My Flesh, and drinketh My Blood, hath everlasting Life. Now he bade them not eat that body wherewith he was enclosed, nor drink that blood which he shed for us: but he meant by these words, that holy Housel, which ghostly is his body and his blood; and he that tasteth it with a believing heart, hath that eternal life. In the old Law faithful men offered to God divers Sacrifices; which had fore-signification of Christ's body, which for our sins he himself hath since offered to his heavenly Father for sacrifice. Certainly this Housell, which we hollow now at God's Altar, is a Remembrance of Christ's body, which he offered for us: and so himself commanded, Do this in My remembrance. Once suffered Christ by himself; but yet nevertheless his suffering is daily renewed at this Supper, thorough the mystery of the holy Housel. Therefore we ought to consider diligently, how that this holy Housel is both Christ's body, and the body of all faithful men, after ghostly mystery, as wise Augustine saith of it, If ye will understand of Christ's body, hear the Apostle Paul, thus speaking, Ye, truly, be Christ's body, and his members. Now is your mystery set on God's Table, and ye receive your mystery, which mystery ye yourselves be. Be that which you see on the Altar, and receive that which ye yourselves be. Again, the Apostle Paul sayeth, We being many, are one Bread, and one Body. Understand now, and rejoice: Many be one Bread, and one body in Christ: He is our head, and we are his limbs. And as the Bread is not of one Corn, but of many; nor the Wine of one Grape, but of many: So also we all should have one unity in the Lord; as it is written of the faithful Army, how that they were in so great an unity, as though all of them were one soul, and one heart. So Christ hallowed on his Table, the mystery of our peace, and of our unity. He which receiveth that mystery of unity, and keepeth not the band of true peace, receiveth no mystery for himself, but a witness against himself. It is very good for Christian men, that they go often to housel, if they bring with them unto the Altar Vnguiltinesse, and innocence of heart: if they be not oppressed with sin. To an evil man it turneth to no good, but to destruction, if he receive unworthily that holy Housell. Holy Books command, that water be mingled with that wine which shall be for housel; because the water signifieth the people, and the wine Christ's blood: And therefore the one, without the other, shall not be offered at the holy Housell: that Christ may be with us, and we with Christ; the head, with the limbs; and the limbs with the head. We would before have entreated of the Lamb which the old Israelites offered at their Easter time, but that we desired first to declare unto you of this mystery, and after, how we should receive it. I. That signifying-Lambe was offered at the Easter: and the Apostle Saint Paul sayeth, in the Epistle of this present day, that Christ is our Easter, or Passe-over; who was offered for us, and this day rose again from death. II. The Israelites did eat the Lamb's flesh, even as GOD had commanded them, with unleavened bread, and wild Lettuice: So should we receive that holy Housell of Christ's body and blood, without the leaven of Sin and Iniquity: For as Leaven turneth the creatures from their nature, so doth Sin also change the nature of Man, from Innocence, to Uncleanness. And the Apostle hath taught, how we should feast, not in the Leaven of evilness, but in the sweet Dough of Purity and Truth. III. The Herb which they should eat with the unleavened bread, is called Lettuice, and is bitter in taste: So we should with bitterness of unfeigned repentance purify our minds, if we will eat Christ's body. FOUR Those Israelites were not wont to eat raw flesh, and therefore God bade them to eat it neither raw, nor sodden in water, but roasted with fire. He shall receive the body of God raw, that shall think, without reason, that Christ was only Man, like unto us, and was not God. And he that will, after man's wisdom, search of the mystery of Christ's Incarnation, doth like to him that seetheth Lamb's flesh in water; because that water in this same place signifieth man's under-standing. But we should under-stand, that all the mystery of Christ's humanity was ordered by the power of the holy Ghost. And then eat we his body roasted with fire, because the holy Ghost came in fiery likeness unto the Apostles, in divers Tongues. V. The Israelites should eat the Lamb's head, and the feet, and the purtenances; and nothing must thereof be left overnight. If any thing thereof was left, they did burn that in the fire: And they broke not the bones. After ghostly under-standing we do then eat the Lamb's head, when we take hold of Christ's Divinity in our Belief. Again, when we take hold of his Humanity with love, then eat we the Lamb's feet; because that Christ is the Beginning, and the End, GOD before all World, and Man in the end of this World. What be the Lamb's purtenances, but even Christ's secret Precepts? And these we eat, when we receive with greediness the word of Life. There must nothing of the Lamb be left till the morning; because all Gods Say are to be searched with carefulness, and great diligence: so that all his Precepts must be known in understanding and deed, in the night of this present life, before the last day of the universal Resurrection do appear. And if we can not search out throughly all the mystery of Christ's Incarnation, then ought we to betake the rest unto the might of the holy Ghost, with true humility: and not to search rashly of that deep secretness, above the measure of our understanding. VI They did eat the Lamb's flesh with their Loins girded. In the Loins, is the lust of the body. And he that will receive that holy housel, shall cover and wrap in that Concupiscence, and take with Chastity that holy Receipt. VII. They were also shod. And what be Shoes, but of the hides of dead beasts? We be truly shod then, if we match in our steps and deeds, the lives of men departed this life, which pleased God with keeping of his Commandments. VIII. They had Staffs in their hands, when they did eat. This staff signifieth a carefulness, and a diligent over-seeing: and all they that best know, and can, should take care of other men, and stay them up with their help. IX. It was enjoined to the eaters, that they should eat the Lamb in haste; for God abhorreth sloathfulnesse in his Servants: and those he loveth, which seek the joy of Everlasting Life, with quickness, and hastiness of mind. Prolong not to turn unto GOD, left the time pass away, thorough thy slow tarrying. X. The eaters might not break the Lamb's bones: No more might the Souldioures, which did hang CHRIST, break His Holy Legs, as they did of the two Thiefs which hanged on either side of Him: And the LORD arose from death sound and whole, without all corruption: And at the last judgement, they shall see Him, Whom they did most cruelly wound on the Crosse. XI. This Time is called in the Hebrew Tongue PASCHA, and in Latin TRANSITUS, and in English a PASSE-OVER; Because that upon this day the people of Israel passed from the Land of Egypt, thorough the red Sea, from the bondage of Pharaoh, towards the Land of Promise. So also did our LORD, at this Time, depart (as sayeth Saint JOHN the EVANGELIST) from this World, to His heavenly Father. And even so we ought to follow our HEAD, and to go from the Devil, unto CHRIST: from this unstable World, unto His stable KINGDOM: Howbeit we should first, in this present life, depart from Vice, unto holy VIRTUE: from evil manners, unto good: if we will, after this our lent life, go to that Eternal Life, and after our resurrection, to CHRIST: He bring us unto His Everlasting Father, Who gave Him unto Death for our Sins: To Him be Honour, and Praise of Welldoing, Wordle without end. AMEN. A Notable Short DISCOURSE, Written by a Scots-man, (AS BALE witnesseth) OF THE SACRAMENT: Who lived in that same Age with BERTRAM, 800 years ago: named RABANUS, or Magnentius Maurus: learned in all Sciences, A Professor long in the University of Paris, and at last made An Abbot, under Lodovicus Pius. OF the other two things, Lib. 5. c. 11 De Seim. propriet. left unto us in Legacy, that is, Of the Body and Blood of the LORD, it may be asked, Why amongst all the Fruits of the Earth, chiefly he did choose Bread and Wine, to design the same, as if these did excel all other Fruits of the Earth in worth, and were of greatest value? Which Question we think may be thus solved: Our LORD did choose, that the Sacrament of his body and blood should be so received by the mouth of the Faithful, and that the same should be converted to their nowrishment; that by the visible work, the invisible effect, and working of the other, might be shown, and made manifest. For as the material Food outwardly nowrisheth and feedeth the body, so the Word of God inwardly nowrisheth the Soul, & strengtheneth the same: For it is not by Bread only that Man liveth, but by every Word that proceedeth out of the Mouth of God: And the Word is become Flesh, and hath dwelled amongst us (sayeth Truth itself.) And (as sayeth Christ himself) My Flesh is Meat indeed, and My Blood is Drink indeed. Now the flesh of Christ is Meat indeed, because it feedeth truly, and nowrisheth man unto eternal Life; (which is only true Life) and his blood is Drink indeed, because truly and solidly it satiateth and slockeneth for ever the hungering and thirsting soul after Righteousness. For as for temporal life, men indeed may have the same without this meat and drink; but that Eternal they cannot attain unto; because that this Meat and Drink signifieth that eternal society and fellowship of the members with their head, and their straight conjunction: For (sayeth he,) He that eateth My Flesh, and drinketh My Blood, abideth in Me, and I in him. Wherefore it is needful, that we receive his body and blood, that we may abide in Him, and become members of His Body. And the Sacrament hereof, to wit, of our Becoming one with CHRIST'S body and blood, it is taken off from the Table, to some men, unto destruction; but the thing itself which is signified, is taken by all men unto life, and by none unto destruction. For who-so-ever is partaker of that, the same man shall be associate as a member to CHRIST his head, into that Heavenly Kingdom. For it is another thing the Sacrament itself, and the virtue of the Sacrament. The Sacrament itself, is only taken by the mouth; but by the virtue of the Sacrament, the inward man is refreshed. The Sacrament also is turned into the food of the body; but by the virtue of the Sacrament, the dignity of eternal Life is obtained. In the Sacrament again, all the faithful Communicantes make a paction of mutual fellowship, and brotherly peace amongst themselves here; but by the virtue of the Sacrament, all the members, joined and straitly coupled with their head in eternal Glory, shall rejoice for ever. Therefore, as the Sacrament itself is turned in our substance, when we have eaten and drunken the same; so likewise shall we be turned into the body of Christ, if we obediently and holily live in him. Wherefore, because Bread strengtheneth the body, therefore for the like operation towards the soul, it is called Christ's body: and because Wine furnisheth nutritive blood, and cheereth the body, therefore is for that relation to Christ's blood, why it is compared thereunto. And these visible signs, when they are sanctified, then by the holy Spirit they are converted into the Sacrament of the body of Christ. But it is only in the way of this life, Cap. 10. de Eucharistia. that we are so said, and refreshed with the Sacrament of the body and blood of Christ; that so nowrished there-by, we may become one body: and by the tasting of this here, we may be prepared for immortal and eternal things hereafter. And in so far as spiritually we are quickened in him, being sealed up by Angel's Food unto that life, that holy Spirit of his worketh powerfully in us, by these his holy Sacraments. And because according to the flesh it behoved him to pierce the Heavens, Cap. 41. that these who by faith are renewed, and borne over again in him, might more confidently and earnestly long after him, he hath left unto us this Sacrament, as a visible Figure, and Resemblance; a Sign, and a Seal of his body and blood: that by these things, our minds, and our bodies, by faith, more plenteously may be nowrished, to partake of invisible and spiritual things. Now it is the Sign and Seal which outwardly we see and feel: but that which is inwardly participated, is all Substance and Truth, and no shadowing or resemblance: and therefore there is nothing but Truth, and the Sacrament of the very flesh of CHRIST, which is manifested unto us. For the very flesh of CHRIST which was crucified, and buried, even the SACRAMENT of that true flesh it is, which by the Priest upon the Altar, through the word of CHRIST, and power of the holy Spirit, from Above is consecrated, & made holy. FINIS.