the party baptized and in the Lords supper bread wine with the rites and orders that christ himselfe ordained And this againe by a double manner of speech for sometimes vnder this worde there are meant onely the outward signes as when Augustine affirmeth August that the wicked do eate Christ as in respect of the sacrament And somtimes it is vsed for the signes ioyned with the very thing it selfe signified as when Irenaeus saith Irenaeus that the sacrament consisteth of two things one heauenlie and the other earthlie for hee calleth the heauenlie thing the body and bloud of christ and the earthlie the bread and the wine and all that together hee nameth the sacrament And this much concerning the word it selfe or the name sacrament Let vs now at the length come to the matter Sith nowe therefore that euerie sacrament is a signe wee must needes put the word Sacrament in the predicament of relation or relatiues as the logicians call them that is amongst such things as haue mutuall respectes one of them to an other And sith relation must needes be amongest sundrie thinges which haue mutuall respect one of them to an other wee must therefore of necessitie confesse that in the sacraments there is a signe and the thing signified Neyther when I deliuer these 2 parts which indeed do meete or wherof in truth al sacraments do consist do I shut out the word August Let the worde saith Augustine come vnto the element and it shal become a sacrament I do not therefore exclude or shut out the worde which is as it were the life soule of either of the parts and to which the sacraments themselues as wee haue saide before are adioyned as seales And thus farre foorth euen they agree with vs which otherwise doo most of all dissent from vs. Wherefore lette vs nowe see which bee those signes and which bee those thinges signified for in this point we doo not all agree Wee call water the signe in Baptisme and the thing signified we call Christs bloud by the washing whereof we hauing obtained forgiuenes of sinnes and being mortified in our flesh we are saued But concerning baptisme I will not nowe say anie more In the supper certainelie there are two signes or rather signes of two sortes For some of them are certaine materiall and substantiall signes as for example the bread and wine other-some are actions and sacramentall rites which are not for all that vaine or superfluous acts but haue there certaine sacramentall consideratton and respect from the Lordes institution of whiche point wee will speake heereafter I say then that in the Lordes supper these are outward materiall visible and as you would say palpable signes that God hath annected vnto his word euen the bread and wine This the Papistes denie as who after that they haue confessed that the sacraments doo consist of a signe and a thing signified doo yet notwithstanding afterwardes take the bare accidents of bread and wine as coulour forme and such like for the signes themselues for they maintaine that in the Lords supper there remaineth not the substāce of bread and wine but that that vanisheth away that there cōmeth in the place thereof the substance of the Lords bodie and bloud Therefore in their iudgement the signes shall be the accidents And which I beseech you Forsooth whitenesse roundnes and rednesse if they consecrate red wine which accidents they doo by a new name call kind shew or forme Augustine But as Augustine rightlie teacheth Vnlesse there were a certeine analogie proportion and agreement betweene the things signified the signes themselues they could not be counted sacraments Now betweene accidents substances there is no agreement therefore the sacraments as they call them shal not be sacraments for it behooueth the signes so to agree with the things signified that they may represent to mēs minds that which they signifie I will speake somewhat more plainelie A similitude If admonishing some one I would haue him with his eies to behold and with his mind to cōceiue a man I will not set before him the image of a horsse or of an oxe to looke vpon because that outward shape or forme of an horsse or of an oxe cannot beget in his mind the conceit portrature or image of a man although all these things that is to say man horsse oxe c. are referred to one generall word or terme to wit liuing creature much lesse then shall the shape of an herbe or forme of an horsse bring to my minde and memorie the forme or shape of a man and least of all others shall those accidents which are void of all substance as whitenesse rednesse roundnesse c. call to my remembrance things that in deed are to wit the bodie bloud of Christ In that papists make the accidents of the elements the signes of the sacraments there followeth three absurdities therevpon But it was the Lords purpose in his supper to offer vnto our mindes and thoughts the verie food of our soules that is to say Christes bodie deliuered to death for vs and his bloud shed for the forgiuenes of our sinnes betweene which and those accidents there is no proportion and agreement whereas yet notwithstanding bread and wine the verie food of our bodies in deed doo most fitlie euen set before our verie eies almost that same spirituall nourishment that we must haue from him And sith no man can be fed by accidents how can such accidents then represent that same eternall food Furthermore though by the meanes of some accidents materiall things may be set before our eies yet all accidents doo not belong to or agree with euerie matter for manie both white and round things may be beheld which shall not for all that represent a bodie and who hath told them that the bread which Christ brake and gaue vnto his disciples was white or round in such sort as they bake it and make it Therefore the true signes of Christes bodie and bloud are the verie bread and the verie wine which thing the apostle declareth 1. Corinth 10.16 saieng The bread which we breake is the communion or partaking of the bodie of Christ and the cup that we blesse is the partaking of the bloud of Christ And that same consubstantiation or transubstantiation is a filthie forgerie and deuise of satan Now let vs come to the thing signified and first wee will declare Enemies to truth are of two sorts that is ignorant and malicious what manner and kinde of signification this is that wee speake of For this is obiected against vs partlie by some that know not what is deliuered and taught in our churches and partlie by other some that doo maliciouslie slander vs that wee saie wee set out to be beheld in the sacraments as it were a vaine picture or a certeine dead image that maie stir vp in vs the remembraunce of Christ when yet notwithstanding
we are woont euerie where to beat vpon this point that by the sacraments Christ is not signified vnto vs as when we beholde Cesars image picture we are woont to remember Cesar and nothing beside for in the signes hauing the word adioined vnto them we teach Christ and all his benefits to be so represented to vs and our mindes that he togither with all his graces is giuen to vs to be inioied of vs and in deed to be participated but yet after a spirituall maner and by faith Wherefore this action is not vaine neither are the signes and the very rites thereof naked emptie matters sith that which is signified is both most truelie offered vnto vs by God himselfe and most effectuallie receiued of such as beleeue This kind of signification Bernard well declareth by the similitude of a ring which the bridegrome deliuereth vnto the betrothed bride to the end that so she may not onelie thinke vpon the bridegrome deliuering it but that by this pledge of promise he might after a sort deliuer himselfe ouer vnto hir also And therfore Christ did not onelie say Matth. 26 2◠This is my bodie but also he added Take ye and eat ye Mainteiners of the truth charged to be defacers of the sacraments Ye see brethren what we thinke and hold touching these mysteries also what iniurie is offered vs when men say that we doo euacuat disanull the sacraments and transforme them into certeine vaine spectakles and shewes of Christ that is absent Other mens malice must not hinder vs from speaking truth Let vs notwithstanding as plainlie as possible we can declare what that is which is so in outward signes set before our minde to be looked into that yet notwithstanding it is a faithfull and beleeuing soule trulie exhibited and offered to be partaken by faith And what is that I say Truelie the bodie and bloud of the Lord. But who teacheth vs this or so instructeth vs Euen Gods owne sonne for he saith This that is to say Matth. 26.26.28 This bread is my bodie And this that is to say This wine conteined in this cup is my bloud By the way I will put you in minde of one thing Contention about wordes though it be not alwaies good yet when it may cleere the truth it may well be vsed least anie man might be offended because I say not This is my bloud in the masculine gender but This is my bloud in the neuter gender referring it either to the wine which is the neuter gender in Latine or to the cuppe conteining the wine which in Greeke is the neuter gender also for though I loue not to striue about words yet this point is well woorthie the marking Certeinlie he that saith Hic est sanguis meus in the masculine gender that is This is my bloud dooth point to or shew foorth nothing but his bloud But it is certeine that as before Christ did not propound his bodie vnto his disciples without bread so euen in this other part when Christ said so he would not set his bloud before his disciples without wine Therefore this Greeke Pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being of the neuter gender must needs be referred to the signe that is to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup which is therefore expreslie put downe in Paule concerning which or of which the bloud it selfe may be spoken wherevpon this ariseth that the Greeke Pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this cannot declare anie other matter or thing than this that is to say this thing or matter which I hold in my hāds to wit the wine that is cōtained in this cup which indeed cānot be expressed by this word Hic a Pronoune of the masculine gender as the meanest Grammarians may well and easilie perceiue Christes verie bodie bloud is the matter o◠thing signified in the Lords supper But to returne to the matter By these thinges you may perceiue what we vnderstand by the name or word of the thing it selfe or by the terme trueth sacramentallie sigifined namelie the bodie bloud of the Lord Iesus Wherefore first of all we dissent from the anabaptists In the matter of the supper we agree not either with the Anabaptists or sacramentaries who in sted of the matter of the sacrament signified doo put downe I knowe not what shadow or figuratiue thing as though it were some warlike cognizance pledge or watch-word by which christians might be discerned from such as be no christians Next we dissent from them likewise Or with such as vnderstand it onelie concerning Christes merits sundered from Christ himselfe who for the matter of the Sacrament established Christes force and power as also his merites but yet seuered from Christ himselfe For Christ said not this is the merit of my bodie Luke 22.19.20 which is deliuered for you but This is my bodie and this is my bloud neither is it without cause definitiuelie before hand added which is deliuered for you and which is shed for you So that it could not more plainelie haue beene said that verie Christ himselfe whose bodie was giuen for vs and whose bloud was shed for vs is truelie and verilie giuen vs in the supper to be the food of eternal life to vs. And therfore the matter of that sacrament is in deed that verie bodie which he offered vp for vs on the crosse and that bloud which he shed for the forgiuenesse of our sinnes so far off are we from deeming or thinking of some figuratiue or typicall bodie or some allegoricall bloud as certeine most fond men who doo not indeed well vnderstand their owne wordes minde and opinion are not ashamed to speake and write of vs that we so holde Now I come to the third point of this discourse for first I haue spoken of the signes and secondlie of the things signified Two sorts of people that in the sacrament of the supper haue erred in and about the right coniunction of the signes and the thing signified Now we are to see in the third place what is the knitting or ioining togither of the signes and the thinges signified wherein for the most part consisteth the whole determination of all this controuersie touching the sacraments The papists haue altered the ioining togither of the signes and the thing signified into a transmutation or change one of them into another than which what can be more absurd For certeinlie if the bread and the wine be in deede changed into the bodie and bloud of Christ as they affirme then we cannot chuse but affirme also that this is not to ioine the signes with the thinges signified but to change the signes into the thinges themselues or else the signes vanishing away or perishing to put the thinges themselues in their roome But let these men go as who in deed deserue not anie confutation their assertions be so absurd and blockish There are others at this present no
very growing vp with christ himself from which we haue affirmed the same to flowe This is the lawe of righteousnes to haue that doone to our selues that we woulde do to others euen as it were from a fountaine because afterwardes wee fetch from him both true life and also all thinges necessarie to saluation Neither would I iudge it to be refused that a like interpretation may againe be ioyned to this our manner of speaking that Christ is spirituallie in the supper least any man shoulde thinke that we separate Christs power from the very flesh of Christ or imagine vnto him a speciall bodie Q 9 What is to bee iudged of this manner of sayeng That Christ is present in the supper and is distributed also by an incomprehensible manner or after a sorte that can not bee vnderstoode A We vse this manner of speech but yet in a far other sense and meaning than some are woonte A corrupt interpretation For vnlesse peraduenture wee be deceiued they seeme to take this saying after this sort as though by a certaine diuine and heauenlie power by reason also of the personall vnion of the flesh with the godhead Christs flesh should be really at one time and together both in heauen and in earth But though we neither deny the omnipotencie of GOD neither the true coniunction of the thing A true interpretation with the signes and of the faithfull with Christ himselfe we do yet notwithstanding by reason of the truth of Christs flesh and his ascension likewise plainly affirme that the body of Christ is nowe verily absent from the world Actes 3.21 shal remaine absent vntill he come to iudge the quick and the dead Neuertheles we confes this mysterie of god to be incompreheÌ„sible beyond our vnderstanding Faith ioyneth things together that be as farre asunder as heauen and earth whereby it falleth out that that which is and remaineth in heauen not els-where that so we may draw life and saluation from him who is trulie offered vnto vs and in deede communicated of vs. For albeit wee knowe first that the Holie-ghost that is to say gods power doth worke this The power of the spirite and of the force of faith and then that as in regarde of our selues all this is to be receiued of vs by the onelye instrument or meane of faith yet the power of the spirit and the force of faith doo exceede all our vnderstanding whereby it commeth to passe also that euen this whole action is verie properly called a mysterie or secret as the Greeks vsed to terme it Q 10 How is the matter or thing of the Sacrament communicated or partaken of vs A The matter of the Sacrament that is to say Christ himselfe is receiued of vs by a spirituall manner thorow faith And wee call that a Spirituall manner of receiuing or communicating Spirituall receiuing what it is not onelie in which Christ his spirite is communicated with vs but also that which is not earthlie or naturall but dependeth of the incomprehensible power of the Holie-ghost by which most straight bond indeede the members are more and more ioyned wyth their head For we exclude and shutte out all powring abroade and mingling of substaunces and also all fitnesse of ioyning together of naturall partes and yet can holde and mainâ—â—ine a true growing vppe of the faithfull with Christ which can not bee hindered by anie distaunce of places for our faith cleaueth vnto the worde of God who indeede performeth that which he promiseth Q 11 In what sense are these speeches To eate the Lords body and to drinke his bloud and other such like to be admitted A We say Eating and drinking referred to Christs bodie and bloud must be figuratiuelie vnderstoode that these manner of speeches do also beloÌ„g to that communicating or partaking whereby wee laye holde of Christ euen in the simple word or in the worde it selfe alone yea wee affirme that they are verye effectuall and significant but so that the wordes of eating and drinking when they are spoken of the taking of the body and bloud of Christ are no lesse figuratiuely to be vnderstoode than if a man should attribute to faith a mouth and teeth Two causes why the holie-ghost vseth borrowed speeches The first Now we alleadge two chiefe causes why the holy-ghost speaketh after that manner one cause is that hee may shew how strait our coniunction with christ is by the meanes of faith for nothing more groweth vp and increaseth with vs than meate and drinke without which no man caâ—â—â—asse ouer his time or spend this life â—he other cause which also properly hath place in the Sacraments is The second that by this way and meanes it may be declared how true the Lorde is in deliuering the matter it selfe which he promiseth by signes as it were by certaine pledges giuen for thereby it commeth to passe that though the onely signes are taken wyth the hand and receiued wyth the mouth yet that also which beside the signes is truely offered and by faith onely spiritually receiued is said to be taken eaten drunken c And for this cause we acknowledge Why we vse not the fathers phrases in the â—upper that the holie Fathers haue vsed manie other forms of speaking not vnlike these which wee notwithstanding will not at this day heedelesly vse but suppose rather that the same are to be mitigated by some profitable and fitte interpretations and the rather bicause of many errors spread abrode by Sathan and many controuersies also by this occasion stirred vp in the church of God Q 12 How are these wordes This is my bodie and this is my bloud to bee expounded A Euen after this maner This The wordes of the institution expounded particularlie and as it were one after an other that is to say this bread this wine is to wit sacramentally for not whatsoeuer is anie thing is by one onely way a thing Nowe the question is heere concerning the Sacraments And wee plainly say sacramentally bicause the Lorde did indeede offer not bare breadâ— and wine only but the true signes of his bodie and bloud neither onely these signes but besides them also his body and bloud to be enioyed possessed of vs euen into euerlasting life which life euerlasting also we drawe from him being communicated vnto vs. Luke 22.19 20. My body and my bloud that is not an imagined bodie or fained bloud but that selfe-same body which was giueÌ„ for vs and that self-same bloud whiche was shead for vs of both which wee are indeede by faith made partakers as the signes doo truely witnes Q 13 What do the wicked or vnbeleeâ—ers receiue The institution of the supper dependeth vpon Gods trueth A We hold and teach that by an agreeing iudgement and holy consent that the institution of the sacrament doth hang vpon the trueth of God therefore that in the
lesse hard sharpe against vs than the verie papistes themselues who will haue the thing signified that is to say the verie bodie of Christ so to be ioined with or vnder or in the bread that in that verie place where that bread is there must also be the bodie of Christ which in like sort is to be vnderstood also touching the wine and the bloud of Christ If a man then should demand where is the verie bodie bloud of Christ in the action of the supper A grosse absurditie or two following consubstantiation if wee will answere according to their opinion we must say that it is truelie and in deed in our hands and in our mouth and therfore certeinelie vnlesse it presentlie vanish away within this bodie of ours with in or vnder the verie signes of the bread the wine being eaten and drunken Now we will shew and that by reasons not fet from humane philosophie as our aduersaries vntrulie say we vse such but from the verie word of God it selfe Two things to be handled viz. the confutation of the aduersaries the maintenance of the truth that this consubstantiation as we may trulie call it is no lesse absurd and erronious than transubstantiation as also that that communion or partaking which out of the pure word of God we propound and teach in our churches is a most secret and diuine matter Wherefore our iudgement is quite cleane contrarie to either of those opinions before rehearsed To begin we hold that such things as are spoken of the sacraments must be vnderstood sacramentallie For what I pray you is or can be more vpright than to haue all thinges spoken rightlie vnderstood and perceiued as the nature of that matter will beare whereof there is question A similitude or two explaning the point he hath in hand Certeinelie such thinges as the lawiers speake touching the law must be vnderstood euen as they are vsed in that verie science of the law and we must needs giue the selfe same iudgement of all things and arts whatsoeuer Such thinges therefore as are taught and deliuered touching the sacraments must be sacramentallie vnderstood What manner of coniunction then is the coniunction or knitting togither of the signe and the thing sacramentallie signified Verilie it is sacramentall The signes therfore and the things are ioined togither by that relation or respect which is betweene the signes and the thinges signified which yet once againe I doo most plainelie declare after this maner When we heare some man speaking vnto vs in the toong we vnderstand the words that come to our eares and strike them doo verie liuelie represent that vnto our mindes for the expressing and signification whereof they were vsed Another similitude For example as soone as we heare the word Rome presentlie wee thinke vpon that citie If a man name Cesar or the emperour Cesar or the emperour presenlie commeth to our memorie The reason whereof verilie is that that is well deliuered and taught in schooles to wit such thinges as are in the voice or words are signes of the affections that are in the soule or minde There is the selfe same consideration to be had of the sacraments for the sacraments are nothing else but visible words that is representing through our eies vnto our mindes things signified as words heard doo by our eares conuey vnderstanding to our minds likewise Therfore these visible sacraments of bread wine bring to passe that when I see and receiue that bread and that wine ioined with the word of God I doo withall conceiue in my mind and vnderstand that bodie that was giuen for me and that bloud that was shed for me as though I were led or carried euen vnto the thing it selfe being present And because I am commanded not onelie to looke vpon these signes with mine eies but also to take them Math. 26.26.27 eat them drinke them therefore dooth the faithfull minde euen lay hold of and applie vnto himselfe those things so signefied as they are deliuered and offered Touching which point we will largelie discourse in the fourth place to wit when we shall come to handle this question how both the signes and the thinges signified are receiued of vs whereas now we onelie dispute or speake touching the sacramentall coniunction of the signes themselues Two errours mainteined by the aduersaries with the thing signified Such as are not content with this sacramentall coniunction fall into a double errour not onelie that they doo in a a great and grosse errour verilie establish a real vnion of the signes with the things signified of which we haue spoken before but also they further adde this that euen in that verie place wheresoeuer the signes are offered to such as come to communicate there is present the flesh and the bloud of Christ that is to say they would haue vs confesse that euen his verie humanitie or manhood is in deed present there and is to be receiued or taken by bodily instruments As for vs we affirme that Christ in respect of his manhood The substance of that we are to know or beleeue touching the coniunction of the signes with the things signified in the Lords supper euen as when he was vpon the earth was no where else but in that verie place where he was conuersant so now he is not anie where else but aboue all heauens into which he ascended and that therefore he is not now togither with the signes offered to the bodie but togither with the signes truelie deliuered and giuen to the beleeuing soule euen as by the word we heare it and by the signe we see it Now it remaineth that we doo by some reasons fet from the word of GOD well wey and consider whether they or we swarue from the truth The first reason Rom. 1.3 Rom. 9.5 Galath 4.4 Philip. 2.7 Hebr. 2.16 Iohn 16.7.28 Matth. 28.20 Acts. 1.9 The holie scripture witnesseth that the sonne of God did personallie take vnto himselfe a true and verie bodie The selfe same scripture dooth attribute vnto the flesh of our sauiour Christ assumed and that both before and after the glorification thereof such things as doo plainelie prooue the truth of a naturall bodie as that he came that he went away that he was sometimes present and sometimes absent These things then doo of necessitie follow the trueth of Christes bodie which if a man take from it he must also needs take away the truth of the manhood of Christ and so come at the length to the heresie of the Marcionits or Dokits Marcionits or Dokits they were called Marcionits of one Marcion whose principall error was this that Christ did not appeare indeed and suffer indeed c. vpon the crosse but in phantasie or ghostlike apparition Concerning Dokitiae see homil 1. before going Tertullian wrote most learnedlie against this Marcion But these things are manifestlie taken away by their opinion who say that
such odde deuises and that his â—ustice shall be answered with the works â—f our owne inuention causing vs also â—o thinke that sinne is no heinous thing â—hat can be expiated and doone away by â—he offering vp a poore thinne cake as â—hough that spirituall and innumerable offenses might be taken away with bodiâ—ie exercises and that not of a holie and innocent man but manie times of one of the woorst amongst the people but vtterlie also euacuat by that means and make of no force the eternall preesthood and sacrifice of our sauiour Christ which consisteth speciallie in this that he hath once for all vpon the altar of the crosse offered vp himselfe vnto God the father a full and sufficient sacrifice for the sinnes of the people as the apostle plainelie prooueth in manie places of his Epistle to the Hebrues But no maruell that they should annihilat and deface Christes offices which destroy his natures and by consequent his whole person also as these men doo by confounding the proprieties of either nature as hath beene before declared yea and ouerthrow all their own religion for if the sacrifice of the massâ— as they call it will doo away all sinne what neede wee regard praier to deadâ— saints auricular confession the popes supremacie and a thousand more such abhominations seeing that by setting a soulâ— preest on worke they may haue full forgiuenes and why should we esteeme pardons indulgences and such like trash and trumperie nay rather why should they not liue as they lust not onlie as epicures but as brute beasts seeing he may be assured for mony that that which another performeth for him shall be auailable both to bodie and soule and that to eternall saluation but fie vpon all such beastlie blasphemous dotages 2 Secondlie there is but a little lesse leauen in that matter that they hold of vncomitancie by which they haue not onelie spoiled the people of the vse of the cuppe which both by Christes owne institution by his expresse commandement saieng Drinke ye all of this doth in all truth and vprightnes belong vnto them and by consequent also robbed them of the frutes effects of his bloud as the forgiuenesse of their sinnes and their full reconcilement to almightie God but also accused our â—auior Christ of follie and rashnesse instiâ—uting more signes in the sacrament of his supper than he needed And all this they â—aue done vnder this shadow that because â—o bodie is without bloud and they haue â—efore presupposing that the bread is turâ—ed into the bodie as in deed if men will â—resuppose either vnpossible or vntrue â—hings euerie thing will follow of it eaâ—en the bodie therefore must it needs folâ—ow that they haue drunke also his bloud Tell vs I pray you why might not we as â—ell say respecting alwaies the sacrameÌ„t â—hat when men haue drunke of the cuppe â—hey haue eaten his flesh for if the parâ—aking of the one include the other or if â—hole Christ as they say be in euery part â—f the visible elements then why doo not â—en receiuing the wine as well receiue â—e bodie as the bloud or why may not we â—y that eating is drinking or drinking is â—ting or why doo not they themselues â—minister it in the element of wine oueâ—e as well as in the bread alone or why â—ay not we euen beating them with their owne assertions of an vnbloudie sacrifice and of the reall presence of Christes naturall bodie in the same say and affirme that the bodie may be there without the bloud or the bloud without the bodie for if the sacrifice conteine the naturall and fleshiâ— bodie of our sauior and yet of it selfe it is vnbloudie we see no reason why we may not saflie conclude that the bodie is therâ— without bloud But I know not whetheâ— heerin I should blame theÌ„ for their beastlinesse or reprooue them for their pride that dare thus presumptuouslie alter thâ— Lords very ordinance and institution 3 Thirdlie their adoration is as corrupâ— and filthie whilest they cause men tâ—â— commit grosse and palpable idolatrie iâ— falling downe before a peece of bread what doo I say I know not whether I may call it by that name or no for it maâ— be disputed of whether their masse caâ—â— be bread and worshipping a wafer cake the worke of mens hands And if it werâ— a foule fault in the Gentils to turne thâ— glorie of the incorruptible God intâ— the similitude of the image of a coâ—ruptible man Rom. 1.23 and of birds and four footed beasts and of creeping thinge all which notwithstanding had life in theÌ„ and were in deed the creatures of GOD what must it be in the papists who transforme his wonderfull maiesty into a mustie or whory cake which though it be kept but a small while is yet notwithstanding subiect to putrifaction and wormes But suppose it were Christes body as they say it is yet I affirme that they may not adore Christes bodie alone yea and that they cannot worship the same of it selfe without horrible idolatrie wherof also the reason is plaine and euident namelie because it is a creature to which it is not lawfull to giue that honor that is due vnto the creator alone because he being ielous ouer his owne glory will not haue it giuen to anie other For though it be true that Christ as he is god is to be worshipped as his father yea Christ God man in one person is to be adored yet we cannot without great sin and greeuous offense against God his word worship the humanity or manhood of our sauior Christ onlie And if they will say as I my selfe haue heard some of theÌ„ ignorantly affirme that if Christ God man may be worshipped therefore christ also as he is maÌ„ may be worshipped I answer that besides it is a fallacie or deceit in reasoning called in schooles Fallacia diuisionis it is a flat contrarie to the truth of christian religion which teacheth vs that many things may be spoken of the person of our sauior Christ which can not rightlie or truelie be said of either nature and the reason is because as the vnitie of the person must be maineteined vpheld so must godlie men haue an especiall regard that they confound not the seuerall proprieties of either nature To make this plaine by a point or two A man may saflie say that Christ God and man in one person was crucified on the crosse died for our sinnes whereof also this is the verie true and sufficient reason because in his whole person he performed the worke of our redemption and not in either of the natures alone or by it selfe but nowe if heerevpon a man should say and conclude therfore Christ God was crucified for our sinnes besides that he should vtter an errour or heresie in christian religion hee should speake blasphemie against God whose nature as we haue said heertofore is altogither impossible Likewise a man may
wee yet still dayly seeke and the more in number or strength that the obiectes of our faith so muche the more meete is that that meane measure of faith that wee haue beeing stirred vppe in vs it shoulde become so muche the more effectuall and powerfull For else what doo these men gather which wee may not euen from the very first institution and celebration of the Lords supper as safly collect against the repetition or often administration of the same A reason of the assertion For certainely if we conclude that the Lords supper is therfore superfluous because we receiue nothing therein but that which wee receiued before in the worde and baptisme then this also will followe therevppon that it is altogether vnprofitable to repaire the second or third time to the Lords supper seeing that hee that commeth thither the seconde or sundry times receiueth nothing more than that very selfe-same thing which before hee had laide holde of and receiued than when he came first thereto The second obiection with the answere therto But they say there is giuen to all that come thither not bread alone but that bread which is the sacrament otherwise Christs words shold be frustrate saying This is my bodie I grant all this and yet I deny the consequēce Both things that is the signe and the thing signified As man standeth of two parts so accordingly two things are offered in the supper is giuen or offered to all therefore all receiue both This hangeth not together for two things are offered one to the body the other to the minde the one is to bee taken holde of by the meane of the body either to life or to death the other is to bee apprehended by faith and yet but to life onelie Is it any maruell then that two thinges beeing to bee receiued by seuerall instrumentes and meanes though perhappes they bee both offered in one action as they saye the one of them should be receiued by euery one that bringeth the common instrument of the body and the other apprehended but of them alone that bring wyth them that same spirituall and onelie fit instrument to apprehend Christ by No verilye And yet heere againe I pray you marke howe great the strength of trueth is Those that contend so stiffely and that also wythout any profit to the church about vnwoorthie communicants for to what ende shoulde wee trauaile so muche about them A distinction voide of reason and religion Doo notwithstanding distinguish betweene such vnworthie persons as liue not christianlie enough or otherwise are not sufficiently prepared for receiuing of the supper yet so as they feare not to affirme that euen they also eate Christes fleshe though it be to their destruction vnlesse they repent and such as are altogether the wicked and vnbeleeuers who receiue nothing but the bare signes But if that same reall Consubstantiation which they fantasie bee true then this will ensue therevpon that not onelie all reasonable creatures without exception receuing the signs but the very beasts let there bee reuerence in hearing this that I nowe say A warie but yet withall a most necessarie caution and let not any manne take it as though I spake blasphemously eating that bread and drinking that wine shall haue receiued also the flesh and the bloud of Christ An obiection answered But they except further against this truth that the vnworthy are saide to be guiltie of the Lordes body and bloud Wee graunt that too Is it because they did vnwoorthily receiue the body and bloud 1. Corinth 11.27 No in deede But because they did eate vnwoorthily of that bread and drincke vnwoorthilye of that cuppe 1. Cor. 11.28 29. or because they discerned not the Lordes body for that same vnwoorthie vsing and receiuing of the holy signes or pledges redoundeth vnto the contempt of the thing signified and offered A fit similitude euen as he may iustly be accounted guiltie of some crime yea of treason if you will against the Emperoures Maiestie that in contempt or reprochfullye dooth violate the Emperours picture or image Wee see then that the wicked are become guiltye of the body and bloud of Christe not that they haue receiued them vnlesse a man will take the body for the signe of the bodye which is oftentimes vsed in the antient Fathers but because they haue thorowe their vnbeleefe reiected or refused them For Christ him selfe can neuer be sundered from that his quickening power Christ and his graces are neuer sundered wherefore looke of whom soeuer hee is receiued nowe indeede hee is receiued onely of the beleeuers they must of necessitye bee deliuered from eternall death Iohn 5.24 as he himself plainelie beareth witnesse Nowe whereas these men except against this trueth An obiection shortlie answered that christ is deliuered to some for iudgement and that thorowe the very fault of the hearers We grant that also but yet so in respect as Christ is thorowe their vnbeleefe refused and cast from them and not receiued of them by faith Lastly whereas these men suppose The last obiection with the answere therto that Christ him selfe can not bee truely partaken vnlesse hee be indeede apprehended both by the handes and mouth also The last obiection with the aunsweare thereto and that therefore we holde a communicating not of Christ himselfe but of his efficacie and power let vs a little consider this falshoode and weigh this slaunder First therefore we must knowe that when we remoue a bodily eating that so wee may establishe a spirituall and mysticall eating that both these must bee vnderstoode not of the thing it selfe which is communicated or partaken but of the maner of communicating or partaking For neither did Christ himselfe say Luke 22.19 This is the merite or benefite of my death but this is that my body which is giuen for you neyther doo wee suppose that Christ himselfe can be lesse vnskilfully separated from his efficacie A similitude when the question is of Spirituall nourishement than if a manne woulde denie that we had neede to eate bread it selfe and drincke wine it selfe that so afterwardes wee might drawe or fetch bodily nourishment from the same But wee saye and affirme that this manner of communicating or partaking is not bodilie neither yet that it can be perfourmed by bodilie instruments or meanes but altogether spirituall and mysticall as which is performed by faith alone which faith imbraceth that matter Faith alone imbraceth the words and sacraments all the graces offered vs therein that is offered vnto vs in the word and sacraments But if they will denie that this can be performed because of such a great distance of places let them then cease at the last to accuse vs of vngodlinesse as though we would either denie Gods almightie power or giue sentence touching this mysterie by the rules of worldlie philosophie And yet we will not denie but that
say Christ and his graces cannot be sundered such as when we haue Christ giuen vs are thē in and with him also bestowed vpon vs. Two sorts of graces in Christ Of which there are likewise two speciall sorts First the imputation or accoūting vnto vs of Christs holinesse righteousnes obedience that so in him we may be the righteousnes of God through the forgiuenesse of our sinnes Secondlie a spirituall life it selfe flowing vnto vs his members from the flesh of Christ God and man by the force and power whereof we are new borne and nourished into euerlasting life euen as by meat and drinke this fraile life is fostred and mainteined in vs. 4 How Christ togither with his gifts and graces may be receiued of vs. THat we receiue Christ togither with all his gifts and graces What the Holie ghost is this must be attributed as we freelie confesse to the free working of the Holie spirit alone which is the essentiall power of the father and the sonne 1. Cor. 2.13.14 for he alone maketh vs meet to vnderstand these things which are of God yea and that in such sort that we doo not onelie confesse all Gods promises generallie to be true What faith is but also euerie one of vs in our hearts doo certeinelie persuade our selues that these promises doo belong vnto vs Rom. 8.15 Galath 4.6 and therefore may with boldnesse crie Abba O father This same most excellent worke of the Holie ghost we call faith Ephes 2.8 which is the free gift of GOD alotted speciallie to the elect and is as in respect of vs the onelie fit and meet instrument to perceiue Christ by and to receiue all his graces Therefore we teach with Paule Rom. 3.28 that we are iustified and saued by faith alone we meaning thereby nothing else but this that by that onelie instrument of faith wee lay holde vpon all thinges necessarie to saluation to wit Christ with all his giftes Furthermore the Holie ghost to the end that this faith may be begotten in vs by his secret power as also for the fostering and strengthening thereof after that it is wrought dooth vse likewise outward meanes because wee consist of a rude and grosse nature to wit the worde written and preached The outward meanes of faith which hee by his power maketh effectuall in vs that so he may worke in vs these thinges of which wee haue before spoken The word considred two waies to wit as it is preached without the sacraments and as the sacraments are annexed thereto And this word sometime is simple and by it selfe or alone as you would saye not accompanied with other of whiche sort is the dailie preaching of the same woorde And sometimes againe it hath visible signes ioyned to it togither with certeine ceremonies which signes the Greekes call mysteries and the Latines sacraments for God verilie regarding our weaknesse went to assure vs of that his goodwill towards vs not by the eares onelie but also by other sences and so more and more to establish and seale vnto vs our coniunction with Christ his sonne These things being put downe and these ground-works and fountions laid it shal be an easie matter to gather our mind touching the questions following which respect or concerne the matter of the sacrament Q 1 Wherfore and to what purpose are sacraments ordeined Sacraments ordeined to three ends A First that we might so much the more effectuallie possesse Christ himselfe Secondlie that look how much the more strait our growing vp with Christ himselfe is so much more and more should that life of Christ bee deriued and conueied ouer vnto vs with other his gifts and graces Thirdlie that we might so much the more effectuallie remember that holie loue which ought to be of force amongst such as are members of the same bodie and to which loue we by solemne protestation bind our selues as it were Q 2 From whense floweth that force of the sacraments A Wholie and altogither from the working of the Holie ghust The force of the sacraments is from the Holie ghost onelie and not from the signes otherwise than as by these outward obiects the inward sences are mooued And the Holie ghost vsing those meanes aids for our infirmities sake dooth make these motions effectuall and powerfull in what measure and at what time soeuer it pleaseth him Q 3 Which is the formall cause of the sacraments A The ordinance of God conteined in his word The formall cause of the sacraments and set out or declared by his minister according to his commandement and not the bare pronunciation of those same words nor any force lieng hid in the words themselues Q 4 What is the power of this formall cause A That the signes not in their verie nature or substance The elements are changed i◠the sacrament but that is in respect of vse onelie and not of substance but as in respect of their vse onelie should be changed that so long as the action whervnto they serue is of force or in hand For in the holy mysteries we esteeme not water as water simplie or bread as bread alone or wine as wine onelie but as certeine signes and true pledges of those thinges which the Lord though in another manner in deed as we shall by and by declare yet notwithstanding most certeinlie and trulie dooth giue vnto vs that is to say of Christ himselfe with all his giftes and graces The matter of the sacraments is two fold Q 5 What is the matter of the sacraments The outward matter are the elements A The outward matter we count the signes themselues to wit water in baptisme bread and wine in the Lords supper togither with the ceremonies ordeined by Christ as his word testifieth which also themselues doo truelie signifie matters of great weight and altogither heauenlie We haue alreadie often times said Christ and his graces are the inward matter that not that onelie is termed of vs the inward matter or matter it selfe of the sacrament whatsoeuer is deriued to vs from Christ but principallie Christ himselfe with whom it is meet that we be made one before we can draw or fetch anie thing from him Baptisme what it signifieth And in deed in baptisme there is set out vnto vs the true and verie bloud of the Lord as a lauer or founteine with which bloud being washed we are more and more ingrafted into Christ and buried with him The supper what it signifieth And in the supper the bodie and bloud of the same Christ is giuen to vs and that in seuerall signes as our true meat and true drinke into life euerlasting Christ offered in the word and in the sacraments but yet in two respects more liuelie plainlie in the sacraments There is then one inward matter of the word alone or by it selfe and the sacraments also annected thereto that is to
very action of the Lords supper rightlie administred the bread is alwayes a true signe of the Lords body and the wine a true signe of the Lords bloud to whomsoeuer they be offered or giuen A bad conclusion iustlie reuerted and cast vpon the aduersaries themselues Nowe whereas some would thervpon gather and inferre that al do receiue the whole sacrament we can at no hand grant it for this consequence or reason is not of force God doth offer it to all therefore al receiue it But rather on the contrary side we gather and reason thus God dooth in the Sacrament offer two things and that indeede as verilie and trullie the one as the other but both are to be receiued by meanes and instruments altogether diuers and different that is to say the outward signs are to be receiued bodily and the thing it selfe spiritually by faith Therefore because euery man bringeth his mouth The reason why some receiue woorthilie other some vnworthilie al receiue the outward signes some indeede worthilie and othersome vnwoorthilie but because the faithful beleeuers onelie bring the mouth of faith therefore the faith all only receiue the matter it selfe therforâ— also life euerlasting And the vnbeleeuers eate and drink iudgement to them selues because they discerne not that is to saye 1. Corinth 11 2â— despise and reiect the Lords bodie offered them neyther haue they any regard therof Wherefore this their condemnation proceedeth not of the bodie and bloud of the Lorde vnworthily receiued for seeing that they are not receiued but by faith they are neuer receiued vnwoorthily neither can they indeede bee otherwise than liuelie and quickening things but of the body and bloud of the Lord From whence the condemnation of the wicked floweth in that they do vnwoorthily eate at the Lords table therefore contemned and reiected because in this action neither the bread should be duely considred as bread but as a pledge of the lords body nor the wine regarded onely as the wine but as a sure pledge of the Lordes bloud Therfore hence it commeth to pas To receiue without faith iâ— to receiue vnworthilie that whosoeuer hee be that receiueth this bread and wine vnworthily that is to say without faith doth despise not the bread and the wine but the body bloud of the Lord in those pledges is therfore guilty of the body bloud of the Lord A reason why all receiue not Christ in the supper which hee receiued not but which he had in consideration or due regard of for Christ doth not â—â—icken or cause to liue al them to whom he is offered whether this be doone in the word alone or in the sacraments but hee doth indeed quickeÌ„ al them of whom he is receiued bicause he cannot bee receiued of any other but of the faithfull only as for those of whom he is dispised he doth iudge them al Two sayings of the auncient fathers very charitably interpreted so far off is it that hee is of them receiued Notwithstanding for some of the fathers sakes the reuerence we carie them me thinke that this saying the body of Christ is of euery one receiued might be born withall this also that of the faithfull it is receiued worthily to life of the vnfaithfull vnworthily to iudgement but yet for all the we must of necessitie ad such an interpretation as may shew this thing to be true that is so far forth as the name of the thing signified that is of the bodye is transferred or attributed to the signes themselues so farre forth also as by this speech they may be properly or fitly shewed foorth not what euery one receiueth but what the Lorde of his owne goodnes offereth to euery one The conclusion The conclusion consisting first of a wish which hath two parts This is the summe of al those things which are taught in our churches and congregations concerning the matter of the sacrament so far forth as I could euer obserue gather or learne And the thing wee wish and desire is that that men would so prouide for the churches peace and quietnes that al manner of speeches not vsed in Scripture might bee auoided so farre foorth as coulde be And againe that if for doctrines sake or the teaching of others any thing shall be thought good to be changed that then all ambiguitte and doubtfulnes might be remoued and taken away Secondly of a promise which also hath two partes But if any thing in this doctrine deliuered can be shewed or prooued not to be agreable to Gods word we are readie not onely to be taught and instructed but also to thanke as there is good cause such as shall teach vs that so at the length wee may wholie and altogither thinke one thing in the Lorde which GOD is our witnes we doo with al our heart day and night earnestlye desire of his mercifull goodnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The substance of the Lords supper shortlie and soundlie sette forth for the instruction and comfort of all true christian Readers TO cleare yea to void al the controuersies that froÌ„ time to time haue crept into the church of Christ concerning the matter of the lords supper these three circumstances are meete especially to bee considered 1. Corinth 11.23 1 First who ordained it to wit Iesus Christ our lord and sauior which tendeth to two especiall ends first to prooue his eternall deitie or godhead because it belongeth to God alone and none other to institute and ordaine holie signes and Sacraments in his church whereof also it should seeme there is very great and good reason both in as much as the Church it selfe is 1. Timoth. 3.15 the house of the liuing God and his peculiar inheritance and also because it belongeth to him alone to giue that virtue strength vnto elements of common and vncleane by sin to becom purified and holy thorow grace secondly it seemeth to teach vs to haue a more reuerent regarde to come to the sound knowledge and religious vse thereof not onelie because hee being God and the ordainer therof hath all power in his owne handes to punishe the prophane contemners and abusers of the same but also because hee of whome wee haue that that we haue not onely as in consideration of our name Christian but also as in respect of all other both spirituall and bodily graces hath instituted the same for his own glorie and our good 2 Secondly Matth. 26.26 we are to consider when it was instituted to wit before his death and suffering and that immediatelye after hee hadde with his disciples eaten the passeouer by which we may see the Lorde Iesus had as great eare for vs as for the fathers before his being and manifestation in the flesh prouiding also thereby not only for our forgetfulnesse that we might haue the continuall remembraunce of his death passion before our eies 1. Corint
11.26 vntill his comming againe but for our instruction also this being plaine to vs in that circuÌ„stance of tyme that forasmuch as the bread was broken in the supper before his bodie was crucified on the crosse that bread could not be that same naturall body that was crucified on the crosse c as Papistes grossely imagine and maintaine the reason is because these things that differ in time can not bee saide in all respectes yea hardlye in anye respecte to bee the same 3 Thirdly wherfore it was ordained to wit to strengthen our faith in the truth of Gods promises by which wee may see that wee are dull and â—owe of hearte to beleeue whatsoeuer the Pelagians the pride of our owne minds would perswade vs to the contrarie GOD prouiding for the curing of this disease in vs Luke 24 25. not onely his word preached but visible signes and seales also by which though the outward sences may be satisfied the Lord yet notwithstanding speaketh to our soules and consciences the Lorde likewise instituting the same as effectuall meanes to putte vs in remembraunce by reason of our forgetfulnesse of Iesus Christ being absent as also of his death and passion and of the fruites and profites wee reape thereby Nowe a remembraunce of a thing it coulde not bee if the thing it selfe were present And all these three points are prooued out of 1. Corinth 11.23.24 In the second place the deepe and due consideration of these three circumstances folowing will serue much for the cleering of this question also touching the Lords supper 1 First which be the signes in the sacrament to wit the visible elements of bread and wine which haue that strength and force in them not of themselues in their owne nature for then all bread and wine should haue the like neither yet because they be vsed by men in the administration and participation of the supper for if that were true manie things then should haue the like power and effect but in respect of the Lords institution who in deed hath dedicated and appointed them to those holie vses and who alone hath power to ordeine holie signes or sacraments and to giue them that effect propertie as hath beene plainelie declared before 2 Secondlie what be the things signified thereby to wit the blessed bodie of Christ crucified and his pretious bloud shed for the benefit and good of all those that by a liuelie and stedfast faith doo apprehend and take hold of him and all his merits for no doubt but it was the Lords purpose both in the elements and the vse of the same to direct our faith to these thinges in him which in trueth were in him and which such was his good pleasure towardes vs miserable wretches should be set out vnto vs in the sacrament otherwise the Lord Iesus should haue dallied with vs and that in matters of no small importance from the which as we stedfastly beleeue he was vtterly free so the least thought of such a conceit and dotage should not so much as once enter into vs. 3 Thirdlie the analogie proportion and agreement which is betweene the signes and the things signified the Lord no doubt choosing such elementes as might most aptlie and fitlie expresse the things signified and sealed by the same for otherwise if we had had bare signes alone without holie things signified in and by the same as our faith had no whit at all beene prouided for because it being spirituall and inward is not nor cannot be nourished with outward and corporall thinges so wee might easilie haue beene carried away into idolatrie or superstition at the least whilest we directed our imagination for I dare not call it faith to visible and externall elements or doted in our fantasie and vnderstanding vppon creatures which what hurt it might haue doone though wee feele not by our owne experience God be thanked therefore yet wee may behold and see the same in the lamentable and pitifull spectacle of manie blind and superstitious ones in the world Now the analogie and proportion betweene the signes and the things signified in the Lords supper may easilie be reduced and brought into three especiall heads or points 1 First that as verilie as that bread is broken before our bodily eies in the administration of the Lords supper and the wine powred out and diffused or spred abrode in the sight of vs all speciallie whilest that manie are made partakers of the same so verile doo we or ought we by the eie of faith to behold Christ wounded for our transgressions Isaiah 53.5 broken for our iniquities as Isaiah saith and his blessed body crucified and his bloud shed vpon the crosse for manie Matth. 26.26 27.28 1. Cor. 11.24.25.26 for the remission of sinnes the one being no more certeinelie performed in bodilie action and presence of the people than the other is trulie and faithfullie accomplished in spirit truth 2 Secondlie that as bread hath this property through Gods blessing giuen it to feed and strengthen our naturall bodies in this life Psal 104.15 so his bodie being represented effectuallie vnto vs by that bread and apprehended applied vnto our selues by faith hath the selfe same propertie touching our soules to strengthen and to nourish them spirituallie Psal 104.15 Iudg. 9.13 euen to eternall life And euen as the wine dooth comfort make mans heart glad as appeareth by sundrie scriptures so our full ioy and spirituall comfort is to be found in none other but in him alone And to ioine these two togither of which we haue spoken seuerallie this we must know and beleeue further that as our bodily diet is then ful whole and perfect as it were when it consisteth of these two things to wit bread and wine or drinke so we are to know and beleeue that the fulnesse and perfection of all spirituall nourishment is to be found in Christ alone and no where else whilest that he is become as well the drinke as the meat of our soule not onelie in this double signe helping our infirmity but also teaching vs to seeke the heauenly refection and nourishment of our soules fullie and wholy in him and no where els whervnto also he himselfe in some sort alludeth Matth. 11.28 Iohn 6 35. Iohn 7.37.38 and in other places of scripture 3 Thirdlie that euen as in our knowledge the bread appointed for the Lords supper is made of manie graines of corne and the wine likewise it selfe of sundrie and seuerall grapes and yet all maketh but one bread one wine so all the faithfull should be instructed thereby that how soeuer they be seuerall distinct persons one of them from another euen as the seuerall members in mans bodie are that yet they all compacted togither make but one bodie in Christ the onelie head thereof Rom. 12.4.5 1. Cor. 10.16.17 as the apostle plainlie prooueth in sundrie places of his epistles by which also they are
bee noted in the first place which I am sure also no man of soūd iudgement can well deny that all woords and sayings whatsoeuer must be expounded according to the subiect argument or matter whereof they intreat and therfore these woordes also speaking particularly of the Lordes supper must of necessitie be vnderstoode of the Sacrament of the bodie and bloud of our Sauior Christ exhibited vnto vs in that supper Otherwise wee must saye that Christ spake of one thing and meant an other which as it might be iniurious to our selues wee not knowing which way to take Christes wordes so shoulde it accuse him for want of plaine dealing which dotage differeth not muche from blasphemie against his person Secondlie I would haue this to be remembred that seeing all one and other both we and our aduersaries confes these woordes to be spoken of the Sacrament wee must not gather that the word bodie is otherwise attributed to the bread than the nature and qualitie as a manne would say of sacraments wil beare for thē if we should grant that wee might easilie destroy and ouerthrow al the sacraments that either haue bene or are in the Church of God because in this behalfe or respect there is a like proportion to bee obserued in one as in al and if one be defaced in respect of a wrong sense the rest can hardly or not at all stande vpright For sith the scripture speaking of Sacraments vseth one ordinarie and common kinde of speach to them all what reason can there be shewed that the words in one sacrament being vnderstoode so the selfe-same wordes shoulde not haue the selfe-same sense and meaning in other Thirdly that this is the nature of all sacraments that the elements and rites vsed in the same be true and effectuall not signes onelie but testimonies and pledges also of those thinges for the signifieng and subiecting of which vnto our senses they were ordayned otherwise the nature of a sacrament should be ouerthrowen which consisteth of an outwarde and visible element and of an inward and inuisible grace and wee spoiled of our faith which is not ne ought not to bee occupied about those grosse and earthlie matters but vpon spirituall and heauenly things only And yet when I vse this word signe I woulde not bee taken as though I meant that they are bare vaine or vnprofitable signes such as painters commonly vse to make but euen thus far forth effectuall that it is no more true certaine that we see the same wyth our eies touch them wyth our handes receue them with our mouths and eat them than that it is also as true certaine that the Lord exhibiteth and offereth vnto vs yea and giueth vs also whatsoeuer they represent vnto vs that is the very bodie and bloud of our sauior Christ the fruits effects flowing from the same to be the spiritual food of our soules to the full possession of eternall life These rules being thus then obserued I gather put downe this true and holie sense of these wordes This is my bodie that is to say that the bread which Christ tooke blessed brake and gaue vnto his disciples appointing the same to bee vsed as the element of this action and to bee continued in hys Church in such forme and sort as he did institute it vntill his comming againe is sacramentally and spiritually beeing receiued and eaten by faith a sure signe and an effectuall pledge that Christs body is become the spirituall foode of our soules And I vse these woordes sacramentally and spiritually that thereby I might meete with their grosse slaunder who when they heare of a sign and a thing signified saye that wee doo euacuate and make of no force the Lordes supper No wee are so farre off from holding any such conclusion that wee knowe beleeue and confesse that the faithfull and duelie prepared communicants doo besides the outward signes and elements truelye receiue by the meane of faith after a spirituall sort that which is represented by the outward elements to wit whole Christ with all his giftes and graces And yet for the dooing of this we do not pull Christes bodie out of heauen or else imagine either Transubstantiation or any such like deuise but onely thinke vpon and beleeue the sacramentall coniunction of the signe and the thing signified for those thinges can not stand with the trueth of Christes manhoode as hath beene before shewed neither indeede are they necessarie to saluation because that to the ende we may be made partakers of christ it is not of necessitie required that his bodie shoulde be really present vppon earth but it rather behooueth vs by the power of the Holie ghost and thorowe faith to mount vppe into heauen and there to lay hold of him that wee may sit with him in the heauenlie places which in this life can not bee perfourmed in anye other sorte than in a spirituall maner and thorow faith which faith is begotten and confirmed in vs by the holie-ghost wherevnto hee vseth as instrumentes the preachyng of Gods worde and the administration and participation of the Sacraments by which all our senses are euen as it were prouoked and pressed wholie to possesse Christ himselfe So that you see I doo figuratiuely expounde these woordes and not grosselie wherevnto I am drawne also partlie by the very dealing of the Papists themselues who doo not either in the wine of the supper the other part of this Sacrament eyther in Baptisme the other Sacrament of the church which two alone God hath giuen vnto it acknowledge anie such grosse Transubstantiation of in our corruption we hardly conceiuing it now in our regeneration newe birth so coulde it not haue bin performed in the godhead alone Not that I meane that GOD was not able to haue forgiuen the sinnes of his people and to haue released them from condemnation and restored them to euerlasting life but that GOD could not by suffering because his essence and nature is altogither impassible haue suffered anye thing for our redemption Wherefore for as much as the question betweene the Transubstantiators and vs is not nowe of the presence of Christes deitie in the Sacrament but of the presence of his humane body we say and flatly affirme it also that if we shoulde grant this yet could it no whit at all preiudice vs neither coulde they gaine their cause thereby for vnlesse they can proue Christ as he is man to be omnipotent and euery where which thing they shall neuer bee able to doo they haue saide as much as if they had saide nothing at all But let vs for reasoning sake graunt them this muche that Christ as hee is man were omnipotent euen as GOD the Father or hee himselfe in respect of his Godhead is Dooth it therefore followe that because hee can doo euerie thing hee therefore either will doo the same or indeede dooth it I suppose verilye no. For besides that in Schooles it is commonlie
impossibilitie of the thing it selfe the Lorde hath in the fourth place for the ouercomming of that temptation sette before vs sundrie of his seruaunts who beeing men like vnto vs in all respects Actes 7 6â— haue yet notwythstanding in the dayes of their flesh doone the same as we see particularlie in Stephan Fiftlie the verye Sacrament it selfe and the elements in the same leade vs thereto 1. Corinth 10.17 For wee that are manie are one bread and one bodie because wee are all partakers of one bread at the Lordes boorde euen as that bread wee eate of there is made of manie graines and yet maketh but one loafe Lastlie our owne good shoulde carrie vs forward to this because thereby wee prouide well for our selues that so wee might feele the forgiuenesse of our sinnes before GOD our Sauiour telling vs in plaine wordes Matth. 6.14 That if wee doo forgiue men their trespasses our heauenlie Father wil also forgiue vs. And though it bee true that wee can and doo greatlie aggrauate other mens sinnes against vs as for example hee hath taken away my good name he hath spoiled me of my goodes hee hath killed my father husband children and a thousand suche like and what hainous offences be these Yet if GOD woulde geue vs grace vprightlie to looke into our owne sinnes committed eyther agaynst other men or Gods owne maiestie wee shall finde that wee haue good cause offered to be ready to remitte For if men offend vs wee doo in as great points offend others And though that were not true yet wee cannot denie but that wee doo more highlie displease Almightie GOD than men can or doo displease vs and that not onelie in the notoriousnesse of our sinnes but euen in a dailie and continuall course of iniquitie and in an infinite multitude of transgressions also What a fearefull thing will this bee in our owne heartes that wee woulde gladlie haue God mercifull vnto vs in forgiuing most greeuous and innumerable transgressions and wee will not remitte small offences and sinnes seldome tymes committed By this wee doo nothing else but cast awaie the sure seale and earnest pennie as it were that our sinnes are forgiuen vs before GOD and refuse a certaine pledge that our praiers and all other good things that come from vs are in Christes obedience accepted in his sight yea and moste iniuriouslie treade vnder our filthie feete Gods worde Gods example Gods sacraments and many other tokens of his grace and lastlie pull vpon vs a fearful vengeance from God to be manifested in this life and in the life to come And therefore I beseeche all the godlie that haue care of their saluation to looke heedilie to this point Meditation which is the second thing and is to be vsed speciallie in the tyme of the celebration of the Lordes Supper consisteth chieflie in these points to wit in regarding the outwarde elementes of the Lordes Supper that is to saye the breade and the wine and in considering the rites vsed in and aboute the same as the breaking of the Breade and the pouring foorth of the Wine and so forth For though the outward things are not the matters that wee shoulde stand vppon yet because by them it pleaseth the Lorde as it were by the hand to leade vs vnto right excellent thinges namelie by them to sette foorth vnto our Soules the crucifieng of Christes bodie the sheading of his bloude and so foorth and all for our transgressions that therefore they shoulde not bee sleightlie passed ouer wythout verye deepe and due consideration of the same And then because wee must not stay below on the earth nor be busied in beholding of earthlie things onelie but must by faith rise vp to heauen as it were there to behold the abundant riches of Gods spirituall graces offered and giuen to the faithfull in with by the outward elements we are throghlie to wey what great mercies the Lord setteth before vs in that holie and spirituall banket which though partlie for the woorthinesse of the giuer and partlie also for the excellencie of themselues as also by the want and weakenesse of our blinde and dull vnderstanding they cannot be sufficiently conceiued much lesse vttered may yet in my mind be brought into these foure points following as most materiall and principall 1 God setteth before our eies in that holie action first Christes death and passion togither with the benefits effects which we reape thereby and namelie the remission and full forgiuenesse of all our sinnes togither with the imputation of Christes righteousnesse vnto vs and the assured possession of eternall life for we doo no more verilie behold the bread broken and the wine poured foorth in our bodily sight and presence than wee do or ought by the eie of our faith to beholde the bodie of Christ crucified and his bloud shead vppon the crosse for the forgiuenesse of our sinnes neither are wee more fullie or particularlie put in possession of the bread and wine when wee haue eaten and druncke the same than wee are of Christ and all his merits then when by a liuelie and stedfast faith we lay hold of him and the most excellent graces that in him are offered vnto vs applieng them all particularly to our own souls which yet that they might be more effectually pledged vppe in vs it pleased the Lord to appoint not onlie that the bread should be broken and the wine poured foorth but that euery one of vs should seuerallie by him selfe and for him selfe take it eate it and drincke it c that so wee might bee in the more full and assured possession of hym and his graces 2 Secondlie the Lorde pledgeth out vnto vs therby that ful and spirituall nourishement that through Christ we haue both in the outward and inward man euen to the hope and fruition of eternall life for euen as verilie as that bread and wine dooth seeme to strengthen our out-ward manne so euen as verilie yea more verilye by much dooth Christe and is graces nourishe our soules yea I saye more verilie because that though some part of the bread and wine wee receiue bee turned into our healthfull and profitable nourishment and is become as it were part of our substaunce yet some of it also passeth thorowe the panch into the priuie but Christe remaineth alwaies a most holie and sound nutriment vnto our soules no parte of him vanishing awaye but hauing rather this effecte in vs that hee is not onely turned into our substance as the bodilie elements are in respect of our outward man but rather wholie turning vs as a man would say into his most holie and blessed substance he being not onelye a plentifull but a pleasaunt nourishment also bringing alwaies with him that effect to our soules that the outwarde elements doo to our bodies namelie giuing them all spirituall strength and inwarde comfort Iohn 15.5 because without him we haue nothing nor can doo anie thing 3
Thirdlie by this meanes the Lorde propoundeth vnto vs the mysticall vnion that is betwixt Christ and his church we and hee making but one bodie of his holie congregation hee being the head thereof and we the particular members by which also as we are instructed in our holie dueties towardes him we attempting nothing that may tend to the preiudice hurte or griefe of our holie head but endeuouring euerye thing that maye be good and acceptable before him so we comfortablie conceiue the great and continuall care hee hath for vs hee performing more effectuallie by much the duety of headship vnto his spirituall bodie the church than a naturall head dooth or can to a naturall bodie namelie not onelie in deuising for the good thereof both in generall and in particular but also in yeeldyng sence and moouyng vnto the whole bodie and euerie seuerall member thereof yea quickening the same and geuing together wyth the vnderstanding of heauenlie care and conscience yea some measure of strength and power to walke therein Ephes 3.12 so that He dwellyng in oure heartes by Fayth wee are therby not onelie become members of his bodie of his flesh and of his bloud but also he maketh vs zealous prepared and frutefull in euerie good worke both towards the Lord and one of vs towards an other 4 Fourthlie and lastlie the Lord deliuereth vnto vs in the vse of his supper that holie vnitie and agreement both outward and inward of bodie and mind that is and ought to be knowne felt and continued amongst all the members of his church whatsoeuer or wheresoeuer they be For euen as the bread that we are partakers of is made of many graines yet maketh but one loafe as we see as the wine that we drinke at the Lords table is made of manie grapes and yet maketh but one wine so all the faithfull people not onlie of one place parish but dispersed through out the whole earth notwithstanding that some through the riches of Gods mercies haue atteined more graces than other some make in deed but one holie bodie of the church Neither doth our being of seuerall members one of vs to another anie more hinder our growth in this same spirituall fellowship than the varietie of mēbers in a naturall body hindereth the constituting and making of the whole bodie it selfe nay rather as we may well perceiue it furthereth the same for as the whole cannot be said to be whole but in respect of all the parts whereof it consisteth no more can this whole or holie bodie of the church euerie particular congregation throughout the world concurring to the establishing thereof and yet so notwithstanding that the name church may as rightlie be attributed to euerie seuerall societie of the faithfull as the word earth to euerie part of the earth or to speake of the elements of the supper the word bread and the word wine to euerie part of the bread wine vsed in the same The third and last thing is that which I called before action and is to be performed as generallie all the daies of our life so particularlie and speciallie after the receiuing of the Lords supper And though this come in the last place yet is it not a matter of the least importance nay rather it is of such great weight that the former without it be little auailable for euen as in all humane sciences knowlege though it be neuer so exquisit is without action practise commonlie counted but a vaine conceit so in spirituall vnderstanding that is muche more true because if a man knowe neuer so muche of Gods mercies and meditate neuer so deeply in the same yet if that by the same he be not lead as it were by the hand both humbly to praise God for them and hartily praie vnto him for the continuance and increase of them with grace to embrace them and to vse them well it is to himselfe and others as if it were nothing Now this matter that we call action consisteth 1 First in earnest praier vnto God not onelie for a cleare sight of the graces offered bicause we are blind to perceue them but also for a liuely and continuall feeling of the same because we doo easilie choake and smother them vp yea for the plentiful fructifieng of the word of God and his sacraments in our heartes because wee our selues bee barren and ill ground and can hardlie bring foorth good fruit though we haue haue very much cost and labor bestowed vpon vs. And this duetie must be performed not for the time present alone as whilest we are in the publike exercises or for the day of communicating onelie returning afterwards as filthie swine to our former wallow or vncleane dogges to our vomite againe for alas what will that auaile vs but to a more fearefull iudgement and iust condemnation because wee continue in sin abuse the meanes of our sanctification and purging but euen for the whole race and course of our liues that as there is no day nor houre of a day going ouer our heades wherein wee stand not in neede of some blessing from the Lorde so there should few times escape vs wherein we would not do to God this duty that we beleeue to be acceptable to him bicause he hath commanded it and so profitable vnto our selues bicause it reacheth vnto euerie part and period or state of our whole life 2 Secondly in humble thankesgiuing as for all the vnestimable riches and treasures of grace and goodnesse generallie which it pleaseth him in his Church and namelie by the vse of his word and sacraments not onelie to offer but also to bestow vpon his people so specially for the death and obedience of hys Sonne the blessing of all blessings that is to saye the most excellent blessing the Lord bestowing thereby vppon vs all graces both bodilie spirituallie bodilie as the sanctification of all his creatures vnto vs which otherwise we continuing in our sinnes as we must needs haue doone if Christ had not died for vs should haue bin vncleane vnto vs and spirituall as the forgiuenesse of our sins the imputation of Christes righteousnesse which we must of necessitie beleeue because otherwise God may as well-condemne vs for want of righteousnesse as for our notorious transgressions and manie such other particulars before recited And that we may be the better prouoked to this great dutie of thankfulnes it shall be good for vs not onelie to alot vnto our selues sometime in euerie day wherin we will take a view so far foorth as we can of all the graces of God both generall and particular bestowed vpon our selues others but also deeplie to consider first the person that giueth the same who is the Lord of heauen and earth mercifull no doubt euen vnto thousands of generations to them that loue him and keepe his commandements secondlie the excellencie of the things bestowed which besides that they are bodily and spirituall temporal and