MarginaliaSacramentes take their denomation of the thinges which they represent.signes or Sacramētes doth cōmōly, as sayth Augustine, both Ad Bonifacium, & in his worke De Ciuitate Dei, take their denomination of the thinges by them represented and signified. But for as much as some will obiecte that Augustine in the word afore rehearsed doth not speake of eatyng the Sacramēt, for the text of the Scripture, vpon the whiche he doth grounde, is not spoken by eatyng the Sacrament, which text is this: Vnlesse a man eate my fleshe. &c. MarginaliaObiection aunswered.I aunswere, that true it is, he began of spirituall eatyng, and thereto serueth the text recited. Neuerthelesse he meaneth that Christ is not ordayned to bee eaten, either without the Sacrament or in the Sacrament, but spiritually of the faithfull: as more euidently doth appeare by these wordes there folowyng: Sacramentum aliquod vobis commendaui, quod spiritualiter intellectum viuisicabit vos, &c. I haue cōmended vnto you a Sacrament, vvhich beyng vndestand of you spiritually, shall quyeken you. Althoughe it vvere neceßary, that the same should be celebrated visibly: yet notvvithstandyng it ought to be vnderstand inuisibly. Here doth hee shewe, that he meaneth of eating, not without the Sacrament onely, but also in the Sacrament: And therefore hee doth not onely saye, I haue commended to you a certaine Sacrament. &c. but hee addeth moreouer: Although it is requisite the same to be celebrate visibly. How therfore can the eatyng of Christ, and the Sacrament therof, be visibly celebrate, but in the Maūdy, or in his Supper? Whiche is celebrate visiblye in visible thynges of bread and wyne: Whiche can not quicken or releue vs and our soules, excepte they be vnderstand and so receiued spiritually.

MarginaliaThis is my body] expoūded by August.Furthermore, as concerninge the exposition of these wordes of the supper: This is my body. &c. S. Augustine writing to Bonifacius, sayeth thus: Sæpe ita loquimur, vt pascha appropinquante, crastinam vel perendinam Domini Passionem dicamus. &c. MarginaliaAugust. ad Bonifacium.VVe vse oftētymes this maner of phrase, that vvhē Easter doth approch, vve name the day that cōmeth after, or the next day after that, the paßion of the Lord, vvhen as he notvvithstāding had suffred before that, many yeres: neyther that passion vvas done but once for all. So truely do vve say vpon the Lordes daye: this day the Lord hath rysen, vvhen so many yeares are past since he rose. VVherfore no man is so fonde, that he vvill reproue vs as lyers, for thys manner of speaking, because vve call these dayes accordinge to the similitude of those, in vvhiche these thinges vvere done: so that it is called the same daye vvhiche is not the same, but by course of tyme of the yeare comming about, is lyke vnto it: and also because that thing is sayed to bee done that day, through the celebration of the Sacrament, vvhiche vvas not done that day, but long before that tyme. VVas not Christ once offered vp in him selfe? And yet notvvithstandinge he is not onely offered vp in the Sacrament, in the solemne feastes of Easter, but euery day mistically for the people. Neyther doth he make a lye, vvhich beyng demaunded, aunsvvereth, that Christe is offered vp. For if the Sacramentes had not a certayne similitude of those thinges vvhereof they are Sacramentes, then shoulde they bee no Sacramentes at all. By reason of this similitude or likenes, Sacramentes often tymes do receyue the names of the selfesame thinges, vvherof they are Sacramentes.

MarginaliaHow the sacrament of the body is the body of Christ, after a certaine maner.Therfore, as after a certayne maner, the Sacrament of Christes body, is the body of Christ, and the Sacrament of Christes bloude, is the bloud of Christ: euen likevvise the Sacrament of faith, is fayth. For to beleue is none other thinge, then to haue fayth. And by this it is aunsvvered, that the very infantes haue faith, because of the Sacrament of fayth, and cōuert thē selues vnto God, because of the Sacrament of conuersion: for the verye aunsvvere it selfe doth appertayne vnto the celebration of the Sacrament: As the Apostle speaketh of Baptisme. For hee sayth: VVe are buried by Baptisme, into death. He doth not say, vve haue signified a burying, but hee plainely sayth, vve are buryed. Therefore hee named the Sacrament of so vveighty a matter or thinge by no other name, but by the verye name of the thinge it selfe. Nothinge can be more playnely spoken, nor more agreably to the naturall vnderstandyng of the textes of the supper, and to the exposicion afore shewed, of Tertullian and of hymselfe. Forseyng that Christ is bodyly in heauen, and so absent from the earth, it is nedefull to knowe, howe the holye Sacrament, which he doth call his body and bloude, should be hys body and bloud.

MarginaliaBy Analogie of the scripture, speaches must be expounded, one speach by another.This holy Doctor therfore Augustine, doth this matter manifestly & sincerely declare by other lyke speaches, and first by cōmon speaches, & secondly by speaches of scripture. The cōmon speach is this: We do (sayth he) vse oftē to say, þ^t whē Easter doth approch to drawe nigh, to morow or þ^e next day, is þ^e Lordes Passion, where as he dyd suffer afore many yeares past, and that Passion was neuer but once done. The second common speache is: and of that Sonday we say, that this day the Lorde did rise from death, where as so many yeares be yet past sith the tyme he arose. Wherfore to conclude, he saith: No man is so folishe, that he will reproue vs for so saying, or to saye that we haue lied for because we do cal these daies after þ^e similitude of those, in which these thinges were done. So that it is called the same day, not for þ^t it is the self same, but by reuolucion of tyme, like vnto it. And the resurrection is sayd to be done in the same day, through the celebratyng of the Sacramēt of that which is not done that day, but long tyme afore paste. The third speach: Was not Christ offered vp once for all in his own person? MarginaliaChrist is offered in the sacrament mistically, that is in remēbraunce of his oblation.Yet is he neuerthelesse offered in the Sacrament mystically for the people, not only euery yeare at the feast of Easter, but also euery day. Neither doth he lye, which whē he is demaunded, shal aūswere, þ^t he is offered vp or sacrificed. For if the Sacramentes had not a certeine similitude of those thinges, of which they be Sacramentes, thē should they not be Sacramentes at all. By reason of whiche similitude, they do for the most part, receiue þ^e denominatiō or name of those thynges signified. And therfore after a certeine maner, MarginaliaQuodam modo 1. after a certeine maner.þ^e Sacrament of Christes body is þ^e body of Christ, & the Sacramēt of Christes bloud is þ^e bloud of Christ, & so also be the Sacramētes of fayth called fayth. This doth he yet proue by an other example of speach, which is this: It is none other thyng to beleue, then to haue faith. And therfore whē aunswere is made, þ^t the infantes haue fayth, whiche in dede haue it not in full workyng, it is aūswered þ^t such haue faith for the Sacrament of faith, & that they do conuert thē selues vnto faith, for þ^e Sacramēt of conuersion. For the very aunswere it selfe, doth perteyne to the celebration of the Sacrament. &c. Thus doth it sufficiently appeare, that as we vse truly to cal þ^t good Friday, or þ^e day of Christes Passion, which is not in dede þ^e day of Christes passion, but onely a memoriall therof once done for euer: and as we vse to cal þ^e next Easter day, the day of Christes resurrection, not because that Christ in the same day shall arise, but onely for a memoriall of his resurrection once done for euer, and that of long tyme passed.

And Christ beyng offered vp once for all in his owne proper person, is yet sayd to be offered vp, not onely euery yeare at Easter, but also euery day in the celebration of þ^e Sacrament, MarginaliaThe celebration of the sacrament, representeth the oblatiō of Christes body.because his oblatiō once for euer made, is thereby represented. Euen so (sayth Augustine) is the Sacrament of Christes body, the body of Christ, and the Sacramēt of Christes bloud, the bloud of Christ, in a certeine wise or fashion. MarginaliaThe sacrament of Christes body is not his body in deede, but in memoriall or representation.Not that the Sacrament is his naturall body or bloud in dede, but that it is a memoriall or representation therof, as the dayes before shewed, bee of his very and naturall body crucified for vs, and of his precious bloud shed fror the remission of our sinnes. And thus be the holy signes or Sacramentes truly called by the names of the very thynges in thē signified. But why so? For they (sayth Augustine) haue a certeine similitude of those thynges wherof they be signes or Sacramentes, for els they should be no Sacramentes at all: And therfore do they commonly, & for the most part, receiue the denomination of the thinges wherof they be Sacramētes.

So that we maye manifestlye perceyue that he calleth not the Sacrament of Christes body and bloud, the very body and bloud of Christ, but as he sayed before. But yet he sayth in a certein maner or wyse: Not that the Sacrament absolutely and playnely, is his naturall bodye or bloude. MarginaliaA Fallax in Logike, a secundum quid, à simpliter.For this is a false argument of sophistrie, which they call, secundū quid ad simpliciter, MarginaliaThe Popes argument:
The Sacrament of Christes body, is Christes body.
Ergo, the sacrament is Christes body really and substantially.þ^t is to say, that þ^e sacrament of Christes body, is in a certein wise, the body of Christ. Ergo, it is also playnely and expressely the natural body of Christ. For such an other reason might this be also: Christ is after a certeine maner, a Lyon, a Lambe, and a doore: Ergo Christ is a naturall Lyō and Lambe, or materiall doore. But the Sacrament of Christes body and bloud, is therfore called his body and bloud, because it is therof a memoriall, signe, sacrament, token, and representation, spent once for our redemption. Whiche thyng is further expoūded by an other speach, that he doth here cōsequently alledge of Baptisme: Sicut de ipso Baptismo Apostolus dicit. &c.

The Apostle (quoth Augustine) sayth not, we haue signified burying, but hee sayth vtterly, we bee buryed with Christ. For els should all false Christians be buryed with Christ from sinne, whiche yet do lyue in all synne. And therfore sayth Augustine immediatly thereupon, he called therfore the Sacramēt of so great a thyng, by none other name, then of the thyng selfe. Thus (O most gracious and godly Prince) do I cōfesse and knowledge, that the bread of the Sacrament is truly Christes body, and