IT is not mine intent ( most Reuerend Father , Right Honourable , Right Worshipfull , and in the Lord beloued ) to speake any thing at this time concerning the Author of this Sacrament of the Bodie & Bloud of Christ , concerning the time when it was ordained , concerning the ende why it was ordained , or concerning any other circumstances hereunto belonging ; but onely so farre forth , as the controuersie betweene vs and the Papistes shall leade mee . Which controuersie and dissention may not bee passed ouer without diligent examination , and due consideration , considering that our aduersaries in their grosse and absurd opinion , rent with their teeth him that made them , and so dishonour him , whome they ought to honour . Now , all the reason that they build vpon , is but the wordes onely of the Institution . Christ saide , This is my bodie : Ergo say they , it is his Bodie . Whereunto I might answere , that by like argument they may prooue as well that Christ is a Doore ; because hee sayth I am that doore : or that hee is a naturall Vine ; because hee sayth , I am that true Vine . But aunswering Iohn , 10 , 9. & 15. 1. I do saie with Saint Hierome , That the Gospell standeth not in the bare wordes of the Scriptures but in the meaning . As also aunswering , I do say with Saint Augustine , that there is nothing spoken obscurely in one place of Scripture , which is not made plaine and verie cleare in some other : And that therefore wee may not ( like men factious rather then religious ) bring our owne senses to the reading of the Scriptures ; but wee are to take the sense that the Scripture giueth , by conferring one Scripture with another : for otherwise , to take a figuratiue speech properly and according to the letter , destroyeth the soule . Saint Augustine in his Booke De doctrina Christiana , giueth diuerse learned Lessons , whereby to knowe a figuratiue speech ; one of which lessons is this : If the Scripture seemeth to command a wicked thing & vngodly , or to forbid a thing that charitie requireth , then knowe ( sayth hee ) that the speach is figuratiue . According to which rule , and direction , Christ his wordes in the Institution of this Sacrament are to bee vnderstood figuratiuely : for , Christ commaunding at his last Supper to eate his Bodie and to drinke his Bloude , seemed to commaund in sound of wordes an inconuenience and a wicked thing . Yea , to say that the breade is Christes Bodie in proper speach and according to the letter , is horrible blasphemie : for if bread in proper speach bee the flesh of Christ , then bread is also the seed of Dauid : then bread was fastened to the Crosse for our sinnes : then breade Blush at this yee Papistes . was buried , rose the thirde day from death , and now sitteth in heauen at the right hand of GOD the Father : yea , if bread be Christ , then is bread the Son of God , and second person in the sacred Trinity . Nay , no question if bread bee truely and properly Christ according to a literall and carnall construction : then ( besides these monstrous impieties , which cannot be auoyded ) it must needes ensue , that really wee eate Christes flesh in the sacrament with our mouthes , & actually drinke his bloud with our lippes ; which is a thing hainous and horrible in Christian religion & behauiour : yea , as S. Augustine auoucheth , It is more horrible to eat mans flesh thē to kil it , and to drink mans bloud thē to shed it . But some peraduenture obiecting will say , that Christ said , My flesh is meate indeed , and Ioh . 6. my bloud is drink indeed . Wherunto in answering , it behoueth to make a difference between the bodie of Christ and the Sacrament of his body , least wee bee deceiued , and take one for another . And therefore Note this difference . Tra . 26. In Ioh . I do say with Saint Augustine , that the Sacrament ( of Christs body ) is receiued of some vnto life , and of some vnto destruction : but the thing it selfe ( that is , the flesh of Christ ) whereof this is a Sacrament , is receiued of all men vnto life , and of no man to destruction ; yea , his flesh is so truely meate , and his blood is so truely drinke , as that whosoeuer doubteth of this wee hold him accursed : but , for what part of man ( soule , or body ) this meat was prouided , in this stands the difference betweene vs and the Papistes . They say , for the body , no lesse then for the soule : wee say for the soule , and not for the body : Now to make this point plaine on our side , and so to ende this controuersie ; if their mouthes bee not farre out of taste , I will plainely proue by testimonies of the holie Scriptures , as also of the holy ancient Fathers , that Christ his flesh and bloud is sustenance not for the body , but onely for the soule . Doe you not knowe ( sayth Christ ) that whatsoeuer thing from without Mar. 7. entreth into a man , cannot defile him : because it entreth not into his hart , but into the bellie . Whereby it appeareth euen in the iudgement of our Sauiour , that nothing can enter both the heart and the bellie : but the flesh of Christ entreth into the heart : Ergo , not into the bellie . Saint Paul likewise sayeth , Meates 1. Cor . 6. are ordained for the bellie , and the belly for meates ; but God will destroy both it , and them : but the body of Christ God will not destroy : it is therefore no meate for the belly . To bee short , that which doth either defile or sanctifie , is not meat for the belly : for meates do not commend vs vnto God , 1. Cor . 8. 8. But Christ with his bloud doth sanctifie , Heb . 13 , 12. Ergo , Christ his flesh and bloud is not meate for the belly .

Other arguments to this effect , and to set foorth the truth hereof , I could vse many : but let these and all other proofes bee voyde , if the learned auncient Fathers do not hereunto subscribe , and euen conclude the verie same point . Saint Chrysostome sayth , Christ is the Bread , which feedeth not the bodie , but Chrysost . In Mat . 9. the soule , and filleth not the bellie , but the minde . Ambrose , Hee is not bodilie , but ghostly meate . Augustine , It is not lawfull to deuoure Christ with teeth . Prepare not your Iawes , but your heartes . Aug. de cons . Dist. 2. Cypr . de . Coena Dom . And Saint Cyprian sayth , The bodie of Christ is cibus mentis , non ventris , is meate for the minde , not for the bellie : not for the teeth to chewe , but for the soule to beleeue . The Testimonie of all which good and lawfull witnesses , is sufficient to remoue vs from the corporall eating of Christs flesh with teeth and iawes . Indeede touching the visible part of this Sacrament , as the bread and wine , which is seene with eyes , felt with hands , and brused with teeth , of that there is no doubt , but it entereth our mouthes and resteth in our bowels : but to say , that the naturall flesh of Christ entereth the mouth , or passeth downe the throat , or lodgeth in the Stomacke , is a position ( as you haue heard ) altogether repugnant both to the holie Scriptures , and holy Fathers . But our aduersaries the Papistes being willing to presse the truth , though they cannot oppresse it , will peraduenture obiect and say , Christ is Almightie and can do all thinges ; therefore being A possibili ad esse , non valet consequentia . able to turne breade into his bodie at his last Supper , hee did it . Whereunto I might replie , that GOD was able to make vs Swine , Sheepe , Oxen , Horses , Frogges , Dogges , &c. yet hee hath not done so : But aunswering , I do say , that though God is able to do whatsoeuer he wil , yet he wil do none of those thinges that bee not in him of their owne nature . Sith then , that GOD is true of his owne nature , hee canne doe nothing , that is against his worde : not because that hee is not able to do it , but because his Power doth neuer ouertwharte and crosse his Will . Indeede hee is Almightie in working his will : but not in changing his nature ; for that which hee will not , that hee doth not : and therefore to imagine what wee list , and then to father our falshoodes on Christes Almightie power , is errour , impietie , yea , insolent blasphemie . But passing ouer this Popish argument from can to will , whereupon no argument followeth : I will now plainely proue by the worde of trueth , and testimonie also of auncient Writers , that the bread in the Sacrament is not the substance , but a signe of Christes bodie : and that the nature of it remaineth ( howsoeuer the popish sort iangle ) after the wordes of consecration . Christ at his last Supper tooke nothing but breade , hee brake nothing but breade , hee gaue into the handes of his Disciples , to eate , nothing but breade , and ( as appeareth by my Text ) hee called nothing his body , but euen the same breade , which hee had taken , which he had broken , and which hee gaue vnto them . Now , in thus calling the breade his bodie , it was in mysterie and figure , not in nature and substance : and therefore it is but as if hee had sayde , This breade which I haue in my handes is a signe of my body which shortly after shall bee crucified , and deliuered vnto death for your saluation . To which effect , after this manner thus speaketh Saint Cyprian : Dedit dominus Cypr . de vnctione Chrismatis . noster in mensa , in qua vltimum cum Apostolis participauit conuiuium , &c. Our Lord at the Table , whereat he receiued his last Supper with his Disciples , gaue with his owne hands bread and wine : but vpon the Crosse , he gaue his own body to be wounded by the hands of the souldiers . Where hee maketh a difference betweene that which Christ gaue vpon the Crosse , and that which hee gaue at the Table : at the Table hee gaue bread and wine ; vpon the Crosse , hee gaue his bodie and bloud . Likewise else where , hee calleth the bread after consecration , Panem ex multorum granorum adunatione congestum . Bread made of the substance , and moulding of many cornes . Wherunto Saint Augustine subscribing , thus Aug in Psal . 98. speaketh in the person of Christ : This body which you see you shall not eate , neither shall you drinke the bloud which they that crucifie mee shall shedde : I haue commended a Sacrament vnto you , which spiritually vnderstoode shall quicken you . But to bee short , Saint Paule , ( who setteth foorth fully and most effectually both the doctrine and right vse of the Lords Supper ) is well worthie to decide this controuersie , where diuers times in one piece of a Chapter after the wordes of consecration hee repeates 1. Cor . 11. the word , Bread . In conclusion therefore it must needes followe and bee graunted , striue the pieuish and peruerse Papistes neuer so much against it , that the name of the thing signified is giuen in this place to the signe it selfe : which is a figure , not straunge or newe ; but vsuall and common , where mention is made of Sacraments : for , the Lorde , speaking of Circumcision , calleth it the Couenant : yet circumcision is not the Gen. 17. couenant , but a signe of the couenant . And the Paschall Lambe is called the Lords Passeouer , though it was not the Passeouer , but the signe of the Passeouer , Exod . 12. & serued onely to put men in remenbrance of that benefit ; as it is afterward expounded : but leauing the holy scriptures , I will now proue the verie same point by the Authoritie of the holy Fathers . Saint Augustine in his booke of Questions vpon Leuiticus , hath these wordes : Solet res quae significat , eius rei nomine quam significat , nuncupari . That is , The thing that Aug. super Lev . quaest. 57. doth signifie , is wont to bee called by the name of the thing that it doth signifie . And in the Epistle which hee wrote to Bonifacius : Si enim Sacramenta quandam similitudinem earum rerum , quarum Sacramenta Idem ad Bonifacium . Epist. 13. sunt , non haberent , omnino Sacramenta non essent : ex hac autem similitudine , plerunque etiam ipsarum nomina accipiunt . If the Sacraments ( saith he ) had not some certaine similitude of the things whereof they be Sacraments , they should be no Sacraments : and of this similitude , many times they haue the names of those thinges themselues . Whereunto Theodoretus Theod . Dial . 1. agreeth , and speaking of Christ thus subscribeth : Hee that did call his body wheate and bread , and himselfe a vine , doth honour the bread and wine with the name of his bodie , and bloud , not chaunging the Nature , but adding grace vnto the Nature . And Saint Chrysostome hath the verie like wordes . Whereby Chrysost . ad Caesarium . it appeareth , and euen hereupon may rightly bee inferred , that the Romane transubstantiators haue no ground of reason , to affirme that there is more transubstantiation in the Supper , by chaunge of the substance of the signes , into the thing signified by the vertue of consecration , then in all the other Sacraments . For if there were such a change of substance , by the vertue of the Sacramentall wordes , and of the consecration of the signes , it should necessarily then come to passe , that the same should bee in all Sacraments , Note well . and not more in the one , then in the other ; forsomuch as there is none at all that may bee Sacraments without consecration , and without Sacramentall words , and they haue all this common together , and the like reason is in them all , concerning this point . But to bee short , and yet for more full contentation , & euen to giue satisfaction to the simplest here present , that the signe is called by the name of the thing signified , and that there is no mutation in the substance of it , but onely in the vse ; I do for further proofe in this behalfe , appeale to the outward senses : as , to the eyes , nose , mouth , taste , hands , and euen to the reason of man , what it is , that wee doe receiue , when wee come at the feast of Easter , and at other times to the Lords Table . Whereunto in answering if these senses iumpe and agree , that it is bread and wine consecrated to a holy and heauenly vse ; they verilie speake the truth and lye not : for there was neuer any transubstantiation and conuersion of one substance into another , but the outwarde senses iudged it to be so . As for example , when the rodde Exod . 4. was turned into a Serpent , the Israelites sawe it : And when water was turned into wine at a Mariage , the guests saw it , and tasted it . But now in this Sacrament Ioh . 2. 8. we do not see any such mutation : the bread being sanctified taketh not the forme of flesh , neither doth the wine appeare to be bloud , but , as signes , do remaine all one in quantitie and qualitie , without alteration of substance . Whereby ( beloued ) albeit it appeareth , as also by that which formerly hath beene deliuered , that our construction concerning the words of the institution , is consonant & right agreeable not onely to learning and religion , but to common sense also and reason : yet vtterly to ouerthrowe the false doctrine of popish transubstantiation , and to put it out of doubt , that we eate not Christs bodie carnally as our aduersaries dreame and grossely imagine , I wil now ouerturne by force of arguments and sufficient reasons , the turning of the bread into the Body of Christ , and the wine into his bloud , though many as concerning this point ( which yeelde from other points of superstition ) do sticke , and are verie hard to be perswaded .

That the substance of bread remaineth in the Sacrament The first reason against transubstantion . after the wordes of consecration , I will first proue it from the definition of a Sacrament . For the Fathers do affirme it to consist of an earthlie August . Chrysost . thing , and of an heauenly thing : of the Word , and of the Element . Now for the element and earthly thing to bee taken away by transubstantiation , is against , and euen vtterly destroyeth , the verie nature of a Sacrament . And therefore from the definition thereof wee are well taught and instructed , that the bread , which is the element and earthly thing , remaineth still in substance without alteration , as well after as before the consecration ; according to this saying of Saint Augustine : The word commeth to the Element , ( he sayth not taketh away the Element ) and so it is made a Sacrament .

Againe , in Baptisme the substance of Water remaineth , The second reason . though it hath wordes of consecration , and is made a Sacrament of our Regeneration : and therefore in the Lords Supper , the bread and wine are not changed and done away vtterly : for the Scripture speaketh as highly of the one as of the other .

Againe , if the Elements of bread and wine The third reason . are conuerted into the verie Bodie and Bloude of Christ : then the verie reprobates , as Iudas , should truely feede on the Bodie and Bloud of Christ , and so should bee saued : but this is false , and flat against the Scripture ; Ergo , there is not any such conuersion .

Againe , if the Papistes receiue Christs bodie in The fourth reason . the Sacrament , then they receiue either his mortall , or his immortall body . If they say , they receiue his mortall bodie : I might answere , that it cannot profitte them ; because mortall foode , is but for this mortall life : but I aunswere , that CHRIST hath not a mortall Bodie to communicate vnto them ; for it is now chaunged , and hath putte on immortalitie . If they say , they receiue his immortall , and glorified Bodie , then like men slaine with their owne swordes , they must flie from this their text , Hoc est corpus meum ; because at the time when CHRIST spake these wordes to his Disciples hee had no glorified body : for the Sacrament was instituted before his death , and his body was not glorified vntill after his resurrection .

Againe , if the Papistes receiue the verie same The fift reason . bodie of Christ in the sacrament , which he had from the Virgine Marie , and which was on the Crosse ; thē it must haue the same naturall properties of a Body which that had , as proportion of shape , distinction of partes , extention of quantitie , circumscription of place , and the verie same substance of flesh , which he tooke of his Mother Marie : for these properties had Christes Body , that hung on the Crosse : but the bread ( which they say , is turned into Christs Body ) Note here a great absurditie . is without these and such like properties of mans nature : Ergo , the bread is not turned really and substantially into the body of Christ which came from the Virgine Marie , and which was offered for vs on the Crosse .

Againe , the breade in the Sacrament after the The seauenth reason . wordes of consecration is subiect to as many chaunges and chances as it was before : it may putrifie , and the wine may wax sharpe and turne into vinegar ; yea , both of them may be mingled with ranke poyson : but the precious Body & Bloud of Christ cannot be mingled with poyson ; but is an excellent counterpoyson against all infection of sinne whatsoeuer : the Bodie of Christ cannot putrifie , the bloud of Christ cannot become sharpe or sowre as the outwarde signes may : the substance therefore of bread & wine is not changed into the bodie and bloud of Christ , but remaineth still , after the wordes of consecration .

Againe , Christ sitteth on the right hand of God , The eight reason . ( Hebrewes , 1. ) and there shall remaine , touching his humanitie ( as Saint Peter teacheth ) vntill the time that all thinges bee restored which God hath spoken by his Prophets , Acts , 3. Ergo , Christ is not bodily present in the Sacrament : for it is against the nature of a natural body to be in moe places then one at once . And therefore said Saint Augustine : Corpus domini in quo resurrexit , in vno loco esse oportet ; veritas eius vbique diffusa est : the Bodie of Christ in the which he rose can be but in one place , though his trueth is dispersed euerie where .

Againe , we are charged to do this in remenbrance The ninth reason . 1. Cor . 11. of Christ ; Do this ( sayth hee ) in remembrance of me , in remembrance of my benefit wrought for you , & in remembrance of your saluation purchased by me . Now , remembrance is not of things present , but of thinges absent .

Againe , it is recorded in the same Chapter , that The tenth reason . whensoeuer wee eate the Lords Bread and drinke of his Cuppe , wee are sayde but to shewe his death vntill hee come : so that it is but a shewe and Representation of his Death , vntill his comming .

Lastly ( to omitte many other reasons ) wee beleeue The eleuenth reason . that Christ shall come from heauen , and from no other place to iudge the quicke and the dead , and that in the same manner hee ascended : but if Christs Bodie bee made of breade , hee shall start out of the Pixe , and not come from heauen ; yea , and that in Note this wel . another shape then when hee ascended . Which popish wonder , with other their strange deuises , so sauoureth of noueltie , that vnlesse our aduersaries haue still whorish forheades they will blush and be ashamed : yea , and that the rather , in that against these and many such like arguments , and diuine reasons , they cannot alledge any one testimonie of Scripture to proue their transubstantiation ; but onely that Christ sayde , Hoc est corpus meum , This is my Body . Which words ( as formerly appeareth ) are not to bee vnderstoode properly , but figuratiuely : not naturally , but significatiuely : not carnally , but spiritually . Yea , besides that which alreadie hath beene vttered , if the holy auncient Fathers , in thus expounding them , make not with vs expressely , and against our said aduersaries The auncient Fathers affirme the wordes of Christ to be figuratiue . directly , then the victorie shall bee theirs , and the shame and ouerthrowe ours : yea , then with the foole I will foolishly say , Non putâram . Tertullian , being a holy Writer , and a verie auncient Father Lib . 4. Contr . Marcion . ( for hee liued more then 1300. yeares since ) expoundeth them thus in his fourth booke against the heretike Marcion : Acceptum panem , & distributum discipulis , corpus suum illum fecit , dicendo , Hoc est corpus meum : id est , figura corporis mei .

Christ taking the bread and distributing to his Disciples , made it his Body ; saying , This is my Body : that is to say , this is a figure of my Bodie .

And in his first booke against the same Heretike , the same Authour writeth after this manner : Idem , lib . 1. God did not reiect bread which is his creature ; for by it he hath made a representation of his Bodie .

Saint Chrysostome saith , The bread sanctified is Chrysost , ad Caesar . counted worthie to bee called the Lords Body , etsi natura panis in ipso permansit , though the nature of the bread remaine there still .