1576 Edition | Book 9 | Page 1357 
MarginaliaAnno. 1552. vocation of God, is now no common bread but the Eucharist, consistyng of two thyngs, the one earthly, and the other heauenly. Here hee recordeth that there remayneth in the Sacrament an earthly nature, which is either bread or nothyng. Gelasius writyng against Nestorius auoweth the same, saying: In Eucharistia non esse desinit substātia panis, & natura vini. Etenim imago & similitudo corporis & sanguinis Domini in actione mysteriorum celebratur. i. MarginaliaGelasius. In the Eucharist the substaunce of the bread and nature of the wyne ceaseth not to be: For the Image and similitude of the body & of the bloud of the lord is celebrated in the action of the mysteries. Chrisostome in his xx. Homely vpō the 2. Epistle to the Corinthians Marginalia[illegible text] hom. [illegible text] epist. 2. [illegible text]. preferreth a poore man before the Sacrament, and calleth hym the body of Christ rather then the other. Wherof I may gather this reason:
[Back to Top]| Bo- | The poore mā is not the naturall ā real body of Christ. |
| car- | Euery poore member o. Christ is the body of Christ rather then the Sacrament: Chrysost. |
| do. | Ergo, the Sacrament is not the naturall and reallbo- dy of Christ. |
His wordes are: Hoc altare veneraris quoniam in eo proponitur corpus Christi. Eum autē qui reipsa corpus est Christi, afficis contumelia, & negligis pereūtem. This aultar thou doest reuerence because the body of Christ therein is set before thee: but him whiche is the body of Christ in deede, thou doest spitefully intreate and doest neglect hym ready to perishe. Chrisostome in the xi. Homely vpon Mathew: Quod si hæc vasa sanctificata ad priuatos vsus est transferre periculosum, in quibus non verum corpus Christi, sed mysterium corporis Christi continetur, quanto magis vasa corporis nostri? MarginaliaChrysost. in hom. 11. super Matth. If it be so perillous a matter to translate these sanctified vessels vnto priuate vses, in the whiche not the true body of Christ, but a mystery of the body of Christ is conteined, how much more then these vessells of our body? Athanasius vppon these wordes: Qui dixerit verbum contra filiū hominis, sayth: Ea quæ Christus dicit non sunt carnalia, sed spiritualia. Quod enim comedentibus suffecisset corpus, vt totius mundi fieret alimonia? Sed idcirco meminit Ascensionis filij hominis in cælum vt eos à corporali cogitatione auelleret. MarginaliaAthanasius in verba Euang. Qui dixerit verbum in filium hominis. The wordes that Christ here speaketh be not carnall but spirituall. For what body might haue suffised for all that should eate, to be a nourishmēt of the whole world? But therefore he maketh mention of the Ascension of the sonne of man into heauen, to the entent to plucke them away from that corporall cogitation. Augustinus ad Marcellinum: In illis carnalibus victimis figuratio fuit carnis Christi quam pro peccatis nostris erat oblaturus, & sanguinis quē erat effusurus: In isto autem sacrificio gratiarū actio atq; cōmemoratio est carnis Christi quam pro nobis obtulit, & sanguinis quē pro nobis effudit. In illo ergo sacrificio, quid nobis sit donandum figuratè significatur: in hoc autem sacrificio quid nobis donatum sit, euidenter ostēditur. In illis sacrificijs prænūciabatur filius Dei occidēdus: in hoc pro impijs annūciatur occisus. MarginaliaAugust. ad Marcellinum. In those carnall oblations the fleshe of Christ was figured which he shold offer for our sinnes, & the bloud which he should bestow for vs. But in this sacrifice is the giuyng of thākes and the memoriall of the flesh of Christ, which he hath offered for vs, and of the bloud which he hath shed for vs. In that sacrifice therfore is signified figuratiuely what should be giuē for vs: in this sacrifice what is giuē to vs is euidētly declared. In those sacrifice he is shewed to be slaine already for the wicked. Origenes vpō Mathew expoūding these wordes: This is my body, sayth: Panis iste quē Christ9 corpus suū fatetur esse, verbum est nutritoriū animarū. i. MarginaliaOrigenes in Matth. The bread which Christ confesseth to be his body, is a nutritiue word of our soules. Augustinus: Nulli aliquatenus dubitandū, vnumquemq; fideliū corporis & sanguinis Domini tunc esse participē, quando in baptismate membrū efficitur Christi. Sacramenti quippe illius participatione ac beneficio non priuabitur, quando in se hoc inuenit quod Sacramentū significat. MarginaliaAugust. in Sermone. No mā ought in any wise to doubt but that euery faithfull man is thē partaker of the body and bloud of the Lord, whē in Baptisme he is made a mēber of Christ. For he shall not be depriued of the participatiō & benefite of that Sacramēt, when he findeth in himselfe that thyng which the Sacrament doth signifie. Ambrosius: Tantā est vis verbi, vt panis & vinum maneant quæ sunt, & mutentur in aliud. MarginaliaAmbrosius. Such is the force and strēgth of the word that the bread and wyne remaine the same as they were, & yet are chaūged into an other thing. For it is not any lōger cōmō bread, but it is turned into a Sacramēt: Yet notwithstādyng there remaineth bread & wyne. Tertulliā writyng agaynst an hereticke named Martion, which taught that the creatures of God, as flesh, bread, wyne & such lyke were naught and vncleanely: Non abiecit Deus creaturam suam, sed ea repræsentauit corpus suum. MarginaliaTertullianus contra Martion. God hath not cast away his creature, but by it he hath represented his body. Origenes vpō Leuiticus spea-kyng of the drinkyng of Christes bloud, saith: Non sanguinem carnis exdetimus, sed sanguinem verbi. MarginaliaOrigenes in Leuit. We do not desire the bloud of the flesh, but the bloud of the word. Ambrose calleth the words Marginalia[illegible text] Typum corporis Christi, and Marginalia[illegible text] Basilius Antitypum, which is as much to say as a token, a figure, a remembraunce and exemple of Christes body. Origene vpon the 14. chapt. of Mathew: In isto pane, quod est materiale eijcitur in secessum: id autem quod sit per verbum Dei pro fidei ratione prodest. Marginalia[illegible text] In this bread that thing which is materiall passeth through mans body: but that which is made by the word of God, by the meanes of faith doth profite. And lest perhaps you thinke that he spake those wordes of our common table bread, he concludeth the matter himselfe wyth these wordes: Hæc diximus de pane symbolico: These thinges we haue spoken of the misticall bread. Augustinus contra aduersarium legis & Prophetarum, declareth that it must needes be a figure and a remembraunce of the body of Christ: Ita secundum fanæ fidei regulā figuratè intelligūtur. Nam alioqui horribilius videtur esse humanā carnē vorare quā perimere, & humanū sanguinē potare quàm fundere. Marginalia[illegible text] These things are vnderstanded figuratiuely according to the rule of sound & true faith. For otherwise it seemeth to be more horrible to eate mans fleshe, then to kill a man, & more horrible to drinke mās bloude thē to [illegible text]. And therfore he saith vpon the 98. Psalm: Non hoc corpus quod videtis estis manducaturi, nec bibituri sanguinem quem fundent qui me crucifigent. Sacramentū aliquod vobis trado. i. Marginalia[illegible text] Ye shall note eate this body which you see, & drinke that blood whych they shall sheede that shall crucifie me: I cōmend vnto you a sacrament. Tertullian: Aliud a pane corpus Iesus habet: nec pro nobis panis traditus, sed ipsum Christi verum corpus traditū est in crucem, quod panis figura in cœna exhibitum est. i. Marginalia[illegible text] Iesus hath an other bodye then bread, for bread was not geuen for vs, but the very true body of Christ was geuen vpō the crosse, which bodye was exhibited in the Supper vnder the figure of bread. This recordeth Theodoretus an auncient writer, and auoweth that there is no turning or altering of the bread in the sacrament. Hys wordes are these: Symbola visibilia corporis & sanguinis, sui appellatione honorauit, non mutās naturam sed nature addens gratiam. i. MarginaliaTheodoretus. He hath honored & dignified the visible signes wyth the name of his body and of his bloud, not chaunging the nature, but adding grace to nature. And in an other place, where as he maketh a true Christian man to reason with an hereticke, he geueth to the hereticke this part, to hold with the turning of bread and wyne into the naturall body and bloud of Christ. The heretickes wordes are these: Sacramentum Dominici corporis & sanguinis, alia sunt ante sacram inuocationem: post inuocationem verò mutantur, & alia fiunt. The sacraments of the Lords body and bloud before the holy inuocation are one thyng but after inuocation they are chaunged and made an other. This maketh Theodoretus to be the hereticks part. Then bryngeth he forth the true Christian man, which reproueth the hereticke for so saying: Incidisti in laqueos quos ipse struxeras: Neq̀ enim sancta illa symbola post consecrationem discedunt a natura sua: Manent enim in priori & substantia, & figura, etenim & oculis videri & digitis palpari vt ante possunt. Thou art fallen into the snares which thou thy self hast layd. For those selfe same holy signes after the consecration do not go from their nature, for they abide stil both in their former substaunce and figure, and may be both with eyes seene and felt with hands, as before. To the same agreeth well Chrisostome, saying: Postq̃ sanctificatur panis, non amplius appellatur panis, tametsi maneat natura panis. i: MarginaliaChrisostomus. After the bread is sanctified, it is called bread no more, although the nature of breade styll remayne. Hereby you may vnderstand, how and in what sort the old fathers, how the primatiue & beginning church, how þe Apostles, how Christ himself toke these words: This is my body.
[Back to Top]Now to wythstand and stoutly to ge against, not onely auncient writers, or the congregation
Close'Congregation': a word much in vogue among sixteenth-century English Protestants and some Catholics, in particular authors and translators. It replaced 'Church', and usually possessed the connotation of a smaller, non-hierarchical body in contrast to the institutional, international Church of Rome.
CloseTransubstantiation. Verity makes the argument that word lacks antiquity, therefore the doctrine it represents is novel. Catholics would respond that words such as 'Trinity' and 'Consubstantial' were created in the Fourth Century to more clearly define the most ancient and fundamental beliefs of the Church, which had come under significant question for the first time after the end of the Roman persecution. Likewise Transubstantiation was created to clarify a long-held belief within the Church which had only recently come under question in the twelfth century.
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