Ecclesiastes sayeth on this maner. _Caro Domini uerus cibus est, &
sanguis eius uerus potus est, hoc solum habemus in presenti sæculo
bonum, si uescamur carne eius cruoreque potemur, nō solum in misterio,
sed etiam in scripturarum lectione, uerus enim cibus est & potus, qui ex
uerbo Dei sumitur scientia scripturarum._ That is to saye: the fleshe of
the lorde is verye meate, and his bloode verye drynke. This is onelye
the pleasure or profytte that we haue in this worlde, that we maye eate
hys fleshe and drynke his bloode, not onely in a mysterye, but also in
the readynge of scryptures. For it is very meate and drynke, which is
taken out of Godes worde, by the knowelege of scryptures. Here maye ye
see S. Hieroms mynde in fewe wordes. For fyrste he sayeth that we eate
hys fleshe and drynke hys bloode in a mysterye, whiche is the sacrament
of hys remembraunce, and memoryall of his passyon. And after he addeth,
that we eate his fleshe ād drynke hys bloode in the readynge ād
knowelege of scriptures, ād calleth that very meate ād very drynke. And
yet I am sure ye are not so grosse, as to thynke that the letters whiche
you reade are tourned in to naturall fleshe ād blode. And lykewyse it is
not necessarye that the breade shulde be tourned in to hys bodye, no
more than the letters in scrypture are tourned in to his fleshe. And
neuerthelesse through faythe we may as well eate hys bodye in receyuynge
of the sacrament, as eate hys fleshe in readynge of the letters of the
scrypture. Besydes that S. Hierome calleth the vnsterstōdynge of the
scripture verye meate and very drynke: whiche you muste neades
vnderstonde in a mysterye and spyrituall sense. For it is no materyall
meate nor drynke that is receyued with the mouth and teth, but it is
spyrytuall meate and drynke, and is so called for a symylytude and
propertye: because that as meate and drynke counforte the bodye and
outwarde man, so doth the readynge and knowelege of scrypture conforte
the soule and inwarde man. And lykewyse it is of Christes bodye, whiche
is called verye meate and verye drynke, whiche you muste neades
vnderstonde in a mysterye or spyrytuall sense (as Saynte Hierome called
it) for hys bodye is no materyall meate nor drynke that is receyued with
the mouth or teth: But it is spyrytuall meate and drynke, and so called
for a symilytude and propertye, because that as meate and drynke
conforte the bodye, so doth the fayth in hys bodye breakynge & bloode
sheadynge refreshe the soule vnto lyfe euerlastynge. We vse it
customablye in our daylye speache to saye, when a chylde setteth all hys
mynde and delyght vpō sporte and playe: It is meate and drynke to thys
chylde to playe. And also we saye by a man that loueth well hawkynge and
huntynge: It is meate and drynke to thys man to hawke and hunte. Where
no man doubteth, but it is a fyguratyue speache. And therfore I wonder
that they are so blynde in thys one poynte of Christes bodye. And can
not also take the wordes fyguratyuelye, as these olde doctours ded.
[Sidenote: Hieronimus super Matheum.] Agayne S. Hierome sayeth.
_Postquam mysticum pascha fuerat impletum & agni carnes cum apostolis
comederat, assumit panem qui confortat cor hominis, & ad uerū paschæ
transgreditur sacramentum, quomodo in prefiguratione eius Melchisedech
uinum & panem proferens fecerat, ipse quoq; ueritatem corporis
repræsentaret._ That is to saye: after the mystycall Easter lābe
fullfylled, and that Christe had eaten the lambes fleshe with the
Apostles, he toke breade which conforteth the harte of man, and passeth
to the true sacramēt of the Easter lambe: that as Melchisedech brought
forthe breade and wyne fygurynge hym, so myght he lykewyse represent the
truth of hys bodye. Here doth S. Hierome speake after the maner that
Tertullyā ded before: that Christe with breade and wyne ded represent
the truth of hys bodye. For excepte he had had a true bodye, he coulde
not leaue a fygure of it nor represent it vnto vs. For a vayne thynge or
fantasye can haue no fygure, nor can not be represented. As by example.
How shulde a mā make a fygure of hys dreame or represent it vnto our
memorye? But Christ hath lefte vs a fygure and representacyon of hys
bodye in breade and wyne: therfore it foloweth that he had a true bodye.
And that this was .S. Hieroms mynde doth manefestly appeare by the
wordes of Bede, which doth more copyouslye sette out this sayenge of
Hierome. [Sidenote: Beda super Luc.] For he wryteth on this maner.
_Finitis paschæ ueteris solennijs que in commemorationē antiquæ de
ægypto liberationis agebantur, transit ad nouū quod in suæ redemptionis
memoriā ecclesia frequētare desiderat, ut uidelicet pro carne agni uel
sanguine suo, carnis sanguinisq; sacramentum in panis ac uini figura
substituens, ipsum se esse monstraret cui iurauit Dominus. Tu es
sacerdos in æternum secundum ordinem Melchisedech. Frangit autem ipse
panem quem porrigit, ut ostendat corporis sui fractionem non sine sua
sponte futuram. Similiter & calicem postquam cœna uit dedit eis. Quia
ergo panis carnē cōfirmat, uinum uero sanguinē operatur in carne, hic ad
corpus Christi mystice, illud refertur ad sanguinem._ That is to saye.
After the solempnyte of the olde Easter lambe was fynyshed, which was
obserued in the remēbraunce of the olde delyueraūce out of Egypte, he
goth vnto the newe which the churche gladlye obserueth in the
remēbraunce of hys redempcyon, that he in the steade of the fleshe and
bloode of the lambe, myght instytute and ordeyne the sacramēt of hys
fleshe and bloode in the fygure of breade and wyne, and so declare hym
selfe to be the same vnto whome the Lorde sware, thou arte a perpetuall
Preste after the order of Melchisedech. And he hym selfe brake the
breade which he gaue, to shewe that the breakynge of hys bodye shulde
not be done without hys owne wyll. And lykewyse he gaue them the cuppe
after he had supped. And because breade doth confyrme or strengthen the
fleshe, and wyne worketh bloode in the fleshe, therfore is the breade
mystycallye referred vnto the bodye of Christe, and the wyne referred
vnto hys bloode.
Here maye you note, fyrste that as the lambe was a remembraunce of theyr
delyueraunce out of Egipte (and yet the lābe delyuered them not) so is
the sacrament a remembraunce of our redemptyon, and yet the sacrament
redeamed vs not. Besydes that he sayeth, that Christ in the steade of
the fleshe and bloode of the lambe, ded instytute the sacrament of hys
fleshe and bloode in fygure of breade and wyne.
Marke well, he sayeth not that in the steade of lambes fleshe and bloode
he ded instytute hys owne fleshe and bloode, but sayeth that he ded
instytute the sacrament of hys fleshe and bloode. What thynge is a
sacrament? Verelye it is the sygne of an holye thynge, and there is no
dyference betwene a sygne and a sacrament, but that the sygne is
referred vnto a worldlye thynge, and a Sacrament vnto a spyrytuall or
holye thynge.
[Sidenote: Ad Marcellum.] As Saynte Austen sayeth. _Signa cum ad res
diuinas pertinent, sacramenta appellantur._ That is to saye: sygnes when
they partayne vnto godlye thynges are called sacramentes.
Therfore when Bede sayeth, that they ded instytute the Sacrament of hys
fleshe and bloode in the fygure of breade and wyne, it is as moche to
saye (by Saynte Austens dyffynycyon) as that he ded instytute the fygure
of hys holye fleshe and bloode in the fygure of breade and wyne, that is
to saye: that breade and wyne shulde be the fygure and sygne
representynge hys most blessed holye fleshe and bloode vnto vs, for a
perpetuall remēbraunce. And afterwarde he declared the propertye for
whiche the breade is called the bodye ād the wyne the bloode: savynge he
speaketh not so darkelye as I now do, but playnelye sayeth that the
breade is mystycallye referred vnto the bodye of Christe: because that
as breade doth strēgthē the fleshe, so Christes bodye which is fygured
by the breade, doth strēgthen the soule through fayth in hys death. And
so doth he clearlye proue my purpose.
[Sidenote: Crisost. super Matth.] Now lette vs see what Chrisostome
sayeth, whiche shall descrybe vs the fayth of the olde Grecyans, who had
not loste the true fayth, howsoeuer the wordle go now adayes.
Chrisostome sayeth in thys maner. _Si enim mortuus Iesus nō est cuius
signum & simbolū hoc sacrificū est? uides quantum ei studium fuerit ut
semper memoria teneamus pro nobis ipsum mortuum fuisse._ That is to
saye: Yf Iesus haue not dyed, whose memoryall and sygne is this
sacryfyce? Thou seest what dylygence he gaue that we shulde cōtynuallye
keape in memorye that he dyed for vs. Here you maye see that Chrisostome
calleth the sacramet _symbolum et signum_: That is to saye, a memoryall
and sygne of Christ, and that it was instytute to keape hys death in
perpetuall remembraunce. But of one thynge thou muste be ware or els
thou arte deceyued, he calleth it also a sacryfyce, and there thou muste
wyselye vnderstonde hym. [Sidenote: Sacryfyce.] For yf it were the
sacryfyce of Christes bodye, then muste Christes bodye be slayne agayne,
which thynge God forbyd. And therfore thou muste vnderstōde hym whē he
calleth it a sacryfyce, that he meaneth it to be a remēbraunce of that
holye sacryfyce, where Christes bodye was offered on the crosse ones for
all. For he can be sacryfyced no more, seynge he is immortall.
Notwithstondynge our Prelates wyll here note me of presumptiō, that I
dare be so bolde to expounde hys mynde on this fashyon. For in dede they
take hym otherwyse, and thynke that it is a verye sacryfyce. And
therfore I wyll brynge one other texte, where Chrisostome shall expounde
hym selfe. Chrisostome sayeth: [Sidenote: Crisost. ad Hebre. hom. 17.]
_Nonne per singulos dies offerrimus? offerrimus qdem, sed ad
recordationem mortis eius facientes. Hoc autem sacrificium (sicut
pontifex) sed id ipsum semper facimus: imo recordationē sacrificij._
That is to saye: do we not daylye offer or do sacryfyce: yes suerlye.
But we do it for the remembraunce of hys death, for this sacryfyce is as
an example of that we offer, not an other sacryfyce (as the Byshopp in
the olde lawe ded) but euer the same: yea rather a remembraunce of the
sacryfyce. Fyrste he sayeth that they daylye do sacryfyce, but it is in
remembraunce of Christes death. Then he sayeth that the sacryfyce is an
example of that. Thyrdlye he sayeth, that they offer not an other
sacryfyce (that is to saye an oxe or a gotte) as the Byshoppes of the
olde lawe, but euer the same.
Marke thys poynte: For though it seame at the fyrste syght to make wyth
them, yet doth yt make so derectelye agaynste them, that they shall
neuer be able to avoyde it. Chrisostome sayeth, they do not offer an
other sacryfyce as the Bysshoppes ded, but euer the same. They offer
other breade and wyne thys daye, then they ded yesterdaye: they shall
saye an other Masse to morowe, then they ded this daye.
Now yf thys breade and wyne or the Masse be a sacryfyce, then do they
offer an other sacryfyce, as well as the Byshoppes of the olde Lawe. For
thys sacryfyce ded sygnyfye that Christe shulde come and shedde hys
bloode, as well as the breade, wyne, and Masse, do represent that he
hath done it in dede. And therfore yf it be a sacryfyce, then do they
offer an other sacryfyce, representynge hys passyon, as well as the
Byshoppe of the olde Lawe. But that doth Chrisostome denye, and sayeth
that they offer euerye daye the same. What same? Verelye euen the same
that was done and sacryfyced when Christe shedde hys bloode. In thys
sacryfyce is Christe euerye daye bounde and buffetted, and ledde from
Anna to Cayphas: he is brought to Pylate and condempned; he is scourged
ād crowned with thorne, and nayled on the crosse, and hys harte opened
with a spere, and so sheadeth hys bloode for our redempcyon. Why
Chrisostome, and do you the selfe same sacryfyce euerye daye? Yea
verelye. Then why doth Saynte Paule saye to the Romaynes [Sidenote: Rom.
6.] in the syxte Chapter: that Christe is rysen from death, and dyeth no
more? Yf he dye no more, how do you daylye crucyfye hym? For sothe Paule
sayeth trouthe.
For we do it not actuallye in dede, but onelye in a mysterye. And yet we
saye, that we do sacryfyce hym, and that thys is hys sacryfyce, for the
celebracyon of the Sacrament and memorye of the passyon whiche we keape:
and for thys cause it hath the name of the thynge that it doth
represente and sygnyfye. And therfore, as Saynte Austen declareth a fore
ad Bonifacium, [Sidenote: Augustinus ad Bonifacium.] I expounde my mynde
by a rethorycall correctyon and saye, _Imo recordationem sacrificij_.
That is to saye: Yea rather the remembraunce, and fygure of the
sacryfyce.
Graunde mercyes good Chrisostome, now do I perceyue the pyth of thys
matter: euen as the Masse is the verye death and passyon of Christe, so
is it a sacryfyce. Now it doth but onelye represente the verye death and
passyon of Christe, therfore it doth folowe that the Masse in verye dede
doth but onely represente a sacryfyce. And yet not withstandynge manye
tymes it is called a sacryfyce of holye doctours, and hathe the name of
the verye same thynge that it doth represent ād sygnyfye. And euen so we
maye saye of this sacrament, that as the Masse is the verye sacryfyce
and passyon of Christ, so is the sacrament hys verye bodye and sacryfyce
that is offered. Nowe the Masse doth but onely represent and sygnyfye
the passyon: so the sacrament doth but onelye represent and sygnyfye the
bodye and very sacryfyce ones offred for euer. Notwithstondynge manye
tymes the Masse is called the bodye and a sacryfyce. And hath the name
of the verye same thynge that it doth represent and sygnyfye.
[Sidenote: Crisostome.] Furthermore Chrisostome sayeth. _Ipse quos;
bibitex eo, ne auditis uerbis illis dicerēt. Quid igitur sanguinem
bibimus & carnem commedimus? ac ideo perturbarentur, nam & quando prius
de his uerba fecit, etiam uerbis ipsius offendabantur. Ne igitur tunc id
quoque accideret, primus ipse hoc fecit, ut ad communionem misteriorum
induceret intrepidam._ That ys to saye: he also dranke of yt, leaste
when they harde hys wordes, they shulde saye: why do we than drynke
bloode and eate fleshe? and so shulde be troubled. For when he spake
before of those thynges, they were offended wyth hys wordes. And because
that shulde not now also chaunce, he hym selfe dranke fyrst of yt, that
he myght cause thē to come without feare to the partakynge of those
mysteryes. Here Chrisostome noteth that Christe dranke of yt, to drawe
them from the grosse vnderstōdynge of hys wordes, and by hys drynkynge
to testyfye vnto them, that yt was not hys naturall fleshe in dede, but
onely memoryalles and representacyons of hys bodye and bloode. And
therfore he calleth them mysteryes: that is to saye sacramentes. For in
thys place a sacramente ād a mysterye ys all one thynge.
Notwithstondynge some tyme thys worde mysterye ys more common ād large
in signyfyenge then this worde sacrament. And I haue shewed you before,
that a sacrament ys the sygne of an holy thynge, and not the thynge it
selfe that yt representeth: albeit somtyme yt beare the name of the
verye thynge yt selfe. As the Image of .S. Peter ys not saynt Peter hym
selfe, and yet yt beareth hys name.
Chrisostome sayeth. _Caro non prodest quicquam: hoc est, secundum
spiritum uerba mea audienda sunt. Qui secundum carnem audit, nihil
lucratur, nihil utilitatis accipit. Quid est autem carnaliter
intelligere: simpliciter ut res dicuntur, neque aliud quippiam
excogitare. Misteria omnia interioribus oculis consideranda, hoc est
spiritualiter._ That is to saye. The fleshe profyteth nothynge, that is:
my wordes muste be vnderstonde after the spiryte, he that vnderstondeth
them after the fleshe wynneth nothynge, nor taketh no profytte. What
meaneth this, to vnderstonde after the fleshe or carnallye? Verelye to
take the thynges symplye as they are spoken, and to thynke none other
thynge. All mysteryes or sacramentes muste be consydered with the
inwarde eyes, that is to saye: spyrytuallye.
And after he expoundeth hym selfe on this maner. _Interiores autem oculi
ut panem uiderint, creaturas transuolant, & non de illo pane a pistore
cocto cogitant: sed de eo qui dixit se panem uitæ, qui per mysticum
panem significatur._ That is to saye. The inwarde eyes as soone as they
see the breade, they passe ouer the creatures, ād thynke not of that
breade which is baken of the baker, but of hym that called hym selfe the
breade of lyfe, which is sygnyfyed by the mystycall or sacramētall
breade. Wolde you haue hym saye any more? he telleth you playne, that
Christe which ys the very breade of lyfe, ys sygnyfyed by this
sacramentall breade. And that is the thynge which our Byshoppes so
fleshlye denye now adayes, which thynge yet you maye see, the olde
Fathers cōclude with one assente. Notwythstōdynge yet I wyll alleage mo
olde doctours, so that from hence forthe they maye be a shamed to call
yt newe learnynge. Fulgentius sayeth. [Sidenote: Fulgentius 2. libro de
fide.] _In illis enim carnalibus (tèpore legis) uictunis, significacio
suit carnis Christi quam pro pctis nostris & ipse sine pctō fuerat
oblaturus, & sanguinis quem erat effusurus in remissionè peccarorum
nostrorum. In isto autè sacrificio gratiarum actio atq; cōmemoracio est
carnis Christi quam pro nobis obtulit, & sanguinis quē pro nobis idē
Deus effudit._ That is to saye. In these carnall sacrifyces in the tyme
of the lawe, was a sygnyficacyon of the fleshe of Christe, which he
without synne, shuld offer for our synnes, ād of the bloode which he
shulde shedde out in remyssyon of our synnes. But this sacryfyce is a
thankes geuynge ād remembraūce of the fleshe of Christe which he offered
for vs, and of the bloode which the same God shedde for vs. Fyrste note
that he calleth yt a sacryfyce, which notwithstōdyng is but a remēbraūce
of that sacryfyce offered on the crosse ones for all: Thā he playnely
calleth yt a thankes geuynge, and remembraunce of Christes very fleshe
and bloode: and so concludeth with vs. Neuerthelesse because sophysters
wolde soone thynke to avoyde thys place, I wyll alleage one other
sayenge of the same autoure which they shall neuer be able to avoyde.
[Sidenote: Fulgen.] ¶ Fulgentius sayeth, as Haymo testyfyeth. _Hic calix
nouum testamentum est, id est, hic calix quem uobis trado, nouum
testamentum significat._ That is to saye. Thys cuppe or chalyce is the
newe testament: That is: thys cuppe or chalyce which I delyuer you doth
sygnyfye the newe testament. In this place he doth playnelye shewe hys
mynde, which cā not be avoyded. For euen as the cuppe is the newe
testament, so ys the breade the bodye. Nowe the cuppe dothe but sygnyfy
the new testament. And therfore I may conclude, that the breade doth but
sygnyfye the bodye.
[Sidenote: Eusebius.] Eusebius sayeth. _Quia corpus assumptum ablaturus
erat ex oculis nostris & syderibus allaturus, necessarium erat ut uobis
in hac die sacramentum corporis & sanguinis consecraret, ut coleretur
iugiter per mysterium quod semel offerebatur in precium._ That is to
saye: Because he wolde take awaye out of our eyes the bodye that he
toke, and carye yt in to heauen, it was necessarye that in thys tyme he
shulde consecrate to vs the sacramēte of hys bodye ād bloode: that that
which was ones offered for the pryce of our redemptyon, myght
contynuallye be honoured through the mysterye.
[Sidenote: Consecrate.] To consecrate a thynge, is to applye it vnto an
holye vse. Here you maye see that he calleth yt the sacrament of hys
bodye and bloode, which bodye is caryed vp into heauen. And also he
calleth it a mysterye, which is ynough for them that wyll see.
[Sidenote: Druthmarius.] Also Druthmarius expoundeth these wordes, thys
is my bodye on this maner: _Hoc est corpus meum in mysterio._ That is to
saye: thys is my bodye in a mysterye. I thynke you knowe what a mysterye
meaneth. Christe is crucyfyed euery daye in a mysterye: that is to saye:
euery daye hys death ys represented by the sacramentes of remembraunce.
The Masse is Christes passyon in a mysterye: that is to saye: the Masse
doth represente hys passyon and keapeth yt in our memorye. The breade ys
Christes bodye in a mysterye: that is to saye: it representeth hys body
that was broken for vs, and keapeth yt in our remēbraunce.
You haue harde already the mynde of the doctours, how the sacrament ys
Christes bodye. And now I shall shewe you how the sacrament ys our
bodye, which doth not a lytle healpe to the vnderstōdynge of these
wordes whych are in controversye. The sacramēt of the Aulter ys our
bodye as well as it is Christes bodye. And euē as it is our bodye, so yt
is Christes. But there is no man that cā saye that it is our naturall
bodye in dede, but onely a fygure, sygne, memoryall, or represētacyon of
our bodye: Wherfore yt must also folowe, that it is but onely a fygure,
sygne, memoryall or represētaciō of Christes bodye. The fyrste parte of
this argument maye thus be proued. [Sidenote: Augustino in sermone ad
infantes.] S. Austen wrytynge in a sermon sayeth on this maner. _Corpus
ergo Christi si uultis intelligere, apostolum audite dicentem. Vos estis
corpus christi & mēbra .1. Cor. 12. Si ergo estis corpus christi &
membra, mysteriū uestrumque in mensa Domini positū est, mysteriū Domini
accipitis, ad id quod estis. Amē respōdetis et respōdēdo subscribitis._
That is to saye: Yf you wyll vnderstōde the bodye of Christe, here the
Apostle which sayeth. We are the bodye of Christe and mēbres .1. Cor.
12. Therfore yf ye be the bodye of Christe and membres, your mysterye is
put vpon the Lordes table, ye receyue the mysterye of the Lorde, vnto
that you are you answer Amē. And in answerynge subscrybe vnto yt. Here
you maye see that the sacramēt ys also our body, ād yet is not our
naturall body, but onely our body in a mysterye, that is to saye: a
fygure sygne, memoryall, or represētacyō of our body. For as the breade
ys made of many graynes or cornes, so we (though we be manye) are one
breade ād one bodye. And for this propertye and symylitude it is called
our bodye, and beareth the name of the verye thynge which yt doth
represēt & sygnyfy. Agayne s. Austē sayth. [Sidenote: Augusti in ser. de
sacra feria Pasche.] _Quia Christus passy est pro nobis, cŏmēdauit nobis
in isto sacramēto corpus & sanguinem suum, quod etiam fecit & nos ipsos.
Nam & nos ipsius corpus facti sumus, & per misericordiā ipsius quod
accipimus nos sumus. Et postea dicit. Iam in nomine Christi tanquam ad
calicem Domini uenistis, ibi nos estis in mensa & ibi uos estis in
calice._ That is, because Christ hath suffered for vs, he hath betakē
vnto vs in thys sacramēt hys bodye and bloode, which he hath also made
euen our selfes. For we also are made hys bodye, and by his mercye we
are euē the same thynge that we receyue. And after he sayeth. Now in the
name of Christe ye are come, as a man wolde saye, to the chalyce of the
Lorde: there are ye vpon the table, and there are ye in the chalyce.
Here you maye see, that the sacrament is our bodye. And yet yt is not
our naturall bodye, but onelye in a mysterye, as it is before sayde.
[Sidenote: Augusti de sacra feria pasche.] Furthermore S. Austen sayeth.
_Hunc itaq; cibŭ & potū societatē uult intelligi corporis & mēbrorū
suorū quod est sācta ecclesia in predestinatis & uocatis & iustificatis
& glorificatis sanctis & fidelibus eius. Huius rei sacramentum alicubi
quotidie, alicubi certis interuallis dierum in dominico preparatur, & de
mensa Domini sumitur, quibusdà ad uitam, quibusdam ad exitium. Res uero
ipsa cuius est sacramentum, est omni homini ad uitam, nulli ad exitium,
quicumque eius particeps fuerit._ That is to saye: he wyll that this
meate and drynke shulde be vnderstōde to be the felowshyp of hys bodye
and membres, which ys the holy churche in hys predestynate and called
and iustyfyed and gloryfyed sayntes and faythfull. The sacrament of thys
thynge ys prepared in some place daylye, and in some place at certayne
appoynted dayes, as vpon the sondaye. And yt is receyued at the table of
the Lorde, of some vnto lyfe, and of some vnto destruccyō. But the
thynge yt selfe whose sacrament thys ys, is receyued of all men vnto
lyfe, and of no mā vnto destruccyon, whosoeuer is partaker of yt. Here
doth S. Austen fyrste saye, that this sacrament ys the felowshyppe of
his bodye and membres which are we. And yet is not our naturall bodye,
as ys before sayde. And then he sayeth, that the sacrament of thys
thynge ys receyued of some vnto lyfe and saluacyon, and of some vnto
death and dampnacyon. For both faythfull and vnfaythfull maye receyue
the sacramēt. And after he sayeth, that the thynge yt selfe whose
sacrament yt ys, is receyued of all men vnto lyfe, and of no man vnto
destruccyon, who so euer ys partaker of yt. And of thys sayenge yt muste
neades folowe, that onely the faythfull eate Christes bodye, and the
vnfaythfull eate hym not. For he is receyued of no mā vnto destruccyon.
And of thys yt muste also folowe that the sacrament ys not Christes
bodye in dede, but onelye in a mysterye. For yf the sacrament were hys
naturall bodye, then shulde yt folowe, that the vnfaythfull shulde
receyue hys bodye. Which is contrarye to the mynde of saynt Austen, and
agaynst all truth. Thus haue we suffycyentlye proued the fyrste parte of
our argumēte, that the sacrament is our bodye, as well as yt is
Christes. And nowe wyll I proue the secōde parte more playnely (although
yt be ynough declared already, to them that haue eares) that euen as yt
is our bodye so it is Christes.