respecte of their nature and substance but onely touching the vse and signification and that only during the Action in which they serue For to consecrate the signes as the water in Baptisme and the breade and wine in the supper is no other thing than to assigne and make them serue to a holy and sacred vse by the publike declaration of the ordinance of God made to that ende and not to chaunge them touching their nature and substance the which vanishing and being made nothing there shoulde be no more signe nor by consequence any sacrament So that euen as the water in the Baptisme after the Consecration remaines water without that his nature or substance be in any thing chaunged or altered so the bread and wine in the supper touching their substance remaine after the consecration suche as they were afore for there should be no Analogie nor correspondencie betwéene the signe and the thing signified For what comparison conformitie is there betwene the accidents of the bread and the truthe of the body of Iesus Christe séeing that the accidents of the breade as the whitenesse and roundnesse destitute of their substance as the Sophisters doe falsly imagine coulde not nourishe or sustaine the bodie and by that meane should not be proper to signifie that the fleshe and bloude of Iesus Christe nourishe and sustaine oure soules So that we must hold this for resolute that the bread and wine remaine in their substance the same being clearely verified by Iesus Christe who speaking of that which he gaue to his Disciples to drinke in the Supper calles it specially the fruite of the Vine Which can not be referred to the accidentes but is necessarily to be vnderstanded of the wine in his proper substance As also by that which S. Paule saythe calling the Elementes of the Supper Breade and Wine thrée seuerall times yea after they were Consecrated Like as also he wrytes elsewher we that are many are one bread and one body bicause we participate all of one lofe wherein he teacheth vs there by his comparison of the lofe that euen as it is made of many graines so wrought and mingled togsther that they can not be distinguished or seperated one from an other euē so also ought the faithful in the Church to be so knit and vnited togither in one selfe body as they may séeme to be membres one of another This comparison wold be altogither foolishe out of purpose if the bread which we eate in the supper were not true bread Gelasius Bishop of Rome wryting against Eutichus saithe that the sacramente which we take is a thing Diuine and yet forbeares not to be a substance and nature of breade and wine Theodoret also in his first Dialogue vseth these propre termes the Lorde hath honored with the name of his bodie and of his bloud the visible signes which represente them without chaunging their nature but adding only grace to the nature The same Author in his second Dialogue speaking also of the breade and wine distributed in the supper saythe that after the sanctification these misticall signes forsake not their nature for they remaine in their proper substance kinde and figure by meane whereof they are seene and handled after the Consecration neither more or lesse then afore S. Iohn Chrysostome wryting to the Monke Cesarius saythe in the Supper we call breade that which is there present afore it be sanctified And after the sanctification by Gods grace and meane of the minister it hath no more the name of breade but of the body of our Lord yet the nature of bread remaines there By the places aforesaide as well of the holy scripture as Auncient Doctors and others which mighte be yet alleaged for this matter it appeares that the breade and wine in the supper remaine alwayes as hath bene said in their proper nature and substance after the Consecration as well as before wherein it néede not to be doubted that the Faith of the auncient Churche hath not alwayes bene so and that Transubstantitiaon was neither established nor holdē for an Article of Faithe in the Romishe Church vntil the time of Innocent the thirde To withstande and reiecte all that hathe bene sayde touching the nature and substance of the signes which remaine after the Consecration suche as be aduersaries to this Doctrine alleage ordinarily the woordes of Iesus Christe speaking of the breade in the institution of his supper take eate this is my bodie And staying vpon the proper and natural signification of the termes they defend obstinately that the substance of bread is vanished in the Consecration and that there remaines no other substance except that of the bodie of Iesus Christe The reason of this is that they obserue not the Figures and manner of spéeches which are ordinarily vsed in the holy Scripture when and as often as there is Question of the matter of the sacramentes For then the name of the things signified is ordinarily attributed to the signes which represent and signifie them as the name of the alliance is attributed to the Circumcision bicause it was assigned to signifie and ratifie it The Lambe by like reason is called the passage and Baptisme washing of regeneration and that not bicause they be things like to the signes and mysteries signified by them But for the conformitie that is betweene them The signes as S. Augustine him selfe dooth say take oftentymes the name of the things which they represent So that the error procéedes in that they take and vnderstand the manners of spéeches figured as if they were propre and naturall That this spéeche take and eate this my body is figuratiue it appeares by that which our Lord Iesus Christe addes after of the cuppe saying this cuppe is the newe Testament in my bloud which is shed for you Héere he calles the cuppe Testament and new aliance in his bloude wherin we must necessarily confesse that there is figure and that with oute it the saide place could not be wel vnderstand nor aptly interpreted For it is a thing manifest that an aliance which is a contrary couenant betwéene parties made and cōceiued vnder a certaine promisse and woorde is not the wine and yet it is so called by figure bicause the wine which is distributed in the supper is as the seale by the which the saide aliance is sealed and the faithe of the same confirmed By suche or like manner must we also vnderstand and expoūd this sentence this is my body the same being as much to say as this is the newe Testament in my bodie which is deliuered for you For as by the effusion of his blud the new Testament was ratified so was it also by the death of his body we néede not searche better interpretation of the words of Iesus Christe than Iesus Christe himselfe For it is certaine that that which he saide of the cuppe is as a glose and cleare and familiare exposition of that which he sayd of
only he could do it but also he would do it and so consequently are determined to refute all the blasphemies heresies of the supposed reformed side which are contained in the supper to the ende also we be not thought to eschue the combate of the supper the Masse as the ministers haue reproched to vs protesting notwithstanding to kéepe in meaning that after we haue concluded resolued vpon this matter to returne to the examination of the moÌ„strous errors of the ministers which containe great numbers against the other Articles of the Créede which the ministers feare by all likelihoode in that they are not willing we pursue the order begon as foreseeing that in the next conference we wold open vnto them an other blasphemie maintained by the reformed church against the bountie of God according to Caluines doctrine which is that God works in the reprobate the euill sinne which they coÌ„mit which is an execrable atheisme no lesse than the denial of gods omnipoteÌ„cie and in like sort as such as shal read these coÌ„ferences if they continue to the end discussing of the ministers errors their religion against al the articles of the Créede shall maruel to vnderstand the absurdities blasphemies discending from them so yet there is an other point the drawes the ministers to demaund the disputation of the supper which is that they haue al their matter redily prepared by many of their sect which haue written therof as especially they will not want the great Booke of Peter Martir by which they are furnished with sundrie infamous obiections certaine texts of the Ancients either cut of depraued or euil applied to impugne in shew the truth of the body in the sacrament but to the defense of all their other errors they are very slenderly prouided wherin their coÌ„science is a sufficient witnesse that by the scripture iudgmeÌ„t of general councels coÌ„mon consent of the authorities of the ancients they are coÌ„uinced condeÌ„ned of their errors against the said Créede But to enter into the supper of the ministers we say it is a prophane eating drinking not differing from the coÌ„mon eating drinking sauing that it is so much the worse as they abuse the holy institution of the supper of Iesus and pollute and defile such their banket withal impietie blasphemie we maintaine also that they do great wrong to the sacrament of Iesus Christe to attribute falsly to suche their banker so prophane and defiled the name of sacrament And to the ende to proue it more cleare we aske them if they receiue a common doctrine allowed not only in the catholike church but also of all the sects which are separated froÌ„ it the same is that in the confection of sacramentes there be two things essentiall and necessary the matter or the element and the woorde Secondly what word is necessary with the element to coÌ„stitute a sacrament namely that which they cal the sacrament of the supper and whether they must vse certain woords or not Thirdly if the woorde haue any vertue or efficacie in this sacrament and what And if it worke any thing in the matter of bread and wine Fourthly whether by the same woord the consecration be made of the matter of the sacrament or not In the fifth place if by the woord there be not made consecration of the matter that is howe the same consecration is made and by what vertue the sacrament is made For the sixth if bisides the bread wine and the spirituall graces benefites of Iesus Christ is receiued in the supper really the true body bloud of Iesus Christe in his propre substance not only in spirituall effect vpon this Article we require of the ministers an open confession of faithe We ask further if in receiuing the bread afore they take the wine they receiue by the eating of the bred the body bluâ— of Iesus Christ or only the body to beâ—â—â—rt if they admit that which the diuines cal a concomitance of the body bloud of Iesus Christ We aske also if the supper bisides the assurance it giues them of participation in the flesh of Iesus Christ in their redemption do woorke in them reâ—ission of sinne We aske lastly if by the supper there is receiued any thing which can not be receiued oute of the Supper or if withoute taking of breade to goe to the Supper or to assist it may be receiued as muche of the body and graces of Iesus Christ as if they did assist the supper We will debate afterwards the other Articles contained in the laste pamphelet of the ministers bicause the former demaundes are to be first examined as grounds of the other Articles proponed by the ministers For the rest after the supper of the ministers is confuted and the Real presence of the body and bloud of Iesus Christ in the sacrament confirmed we will procéede by order and withoute confusion to teache clearely by the pure and moste expresse woorde of God that the Masse was instituted said by Iesus Christe and that also he commaunded his Apostles to say it which they did according to the ordinaunce of their Maister That the Masse is a true sacrifice of the Euangelical law That suche as reiecte the Masse and admit no outwarde sacrifice in the Church nor priesthoode are without true law and without true Religion and therefore worse than Idolatrers That the Masse is of value to obtaine remission of sinnes fauoure and grace of God and that it is of value bothe for the quicke and the dead That it is no abuse in the Church if the Priest communicate alone in the Masse when the assistantes will not communicate with him That suche commit horrible blasphemie which call the woorshipping of the body of Iesus Christ in the Sacrament the worshipping of breade and wine and falsly doe they call such veneration of the body of Iesus Christ idolatrie To be short there is nothing in the masse as it is celebrated in the Church at this day which is not good and holy in it selfe and conformable to the woorde of God. We require the ministers to Aunswere to the demaunds héere before written pertinently clearly and by order Sunday .28 of Iulie the years aforesaide The Aunswere of the Ministers to the vvryting of the Doctors sent to them by the Duke of Nyuernois the .28 of Julie .1566 about .7 of the clocke in the Euening THe Doctors in the beginning of their writing reproche vs as that in our complainte against them we imitate the Donatistes wherin they iustifie oure former iudgement and opinion of them that the moste parte of their wrytings swarmed more with matters of repeticion iniuries scoffes and inuectiues than with argumentes and good reasons like as also the example of the Donatistes becomes them farre better than vs bicause the Donatistes soughte to restraine the name of the Churche who comprehendes vniuersally all the chosen and Faithfull that eyther
appeares first by this that it belongs not to al persons to cōsecrate the bread and the wine in the supper but only to such as are lawfully ordained by the imposition of the handes of the Pastors and Bishoppes according to the succession since the Apostles till our time And it is moste certaine that the most parte of the ministers of the supposed reformed church are not ordained by the authoritie of the handes of the Pastors who haue power by succession of one to an other since the Apostles So that we must conclude that suche ministers vsurping the office that pertaines not to them can not make any consecration and by consequence they giue but common bread and wine of which Article shall be spoken when we handle the sacrifice and priesthoode Secondly to make consecration of bread and wine it suffiseth not that the person be fit to consecrate the matter but it is also necessary that by a certaine meane the lawfull minister make the consecration which is by Benediction and pronuntiation of certaine woordes vpon the matters proposed as Iesus Christe did firste obserue wherein bicause the ministers albeit they were lawfully ordained and had authoritie and power to consecrate do not vse Benediction and pronuntiation of certaine woordes vppon the Breade and Wine impugning first that which Iesus Christe did and after left it to the Apostles and their successoures to doe so they can not pretende any consecration of the Breade and Wine nor that in them doe come any mutation whereof it foloweth that as they differre not from other Breade and Wine so that banket and feast is but common and that it is blasphemie to attribute to it the name of Christian Supper And this is a partie cause why we said the ministers supper was a banket prophane and polluted We haue required the ministers to Aunswere pertinently and fully to our Demaundes which bicause they haue not done to the ende to intercept all vaine trauaile we thinke it not good for the present to impugne their Aunsweres only we summon them eftsoones to Aunswere that which is proponed to them without shifting of the conference which they pretend to holde in so deare regarde The first Demaund was general for all the Sacraments to wéete if the ministers beléeued that two things were essentiall and necessary to the confection of the Sacramente which are the matter or element and the woorde the Ministers Answere that the Sacrament considered in his perfection consists in thrée things c. they speake in determinately so that it can not be iudged if their spéeche vnderstand the Sacrament only which they call of the Supper or generally of all as they were asked albeit in respecte they alleage Ireneus it may be easily gessed that they meane not but the Sacrament of the Supper we haue also to note the woordes of their Addition considered in his perfection as alwayes to haue a hole to créepe out when we speake of the essence of the Sacrament We demaunde that they Answere to the Question proponed in general of all the Sacramentes séeing there is like reason touching the essence of the Sacraments in generall and that also they declare openly what things are essentiall and necessary in the Sacrament to be made a Sacramente without speaking for the present of the perfection of one Sacrament containing the essence and spirituall frutes which are not of the essence of the Sacrament Touching the seconde Demaund the Ministers Answere no more pertinently than to the firste And specially where we made a Demaunde that certaine woordes muste be vsed for the confection of the Sacramente and what was necessary for the Sacramente of the Supper the ministers haue sayde that the base and secrete speeche of certaine woordes addressed to the Elementes was not a necessary speeche to the confection of the sacrament We did not Demaund whether that spéeche should be pronounced high or lowe But the Question was if there be any necessary spéeches to make the sacrament which ought to be pronounced vpon the matter or in administring the matter and what might be those woordes for the supper wherin it is not inoughe to say that the word by the which the ordinance of Iesus Christ is declared is the woorde of the sacrament But they muste Answere in what woordes that speeche consistes and when it ought to be pronounced Touching the sixthe Demaunde which is the principall the ministers care not to Answere pertinently and clearely only they exhibite a captious Answer by which it can not be perceiued what is their opinion of the presence and participation of the body of Iesus Christe in the supper And so doe they temper their spéeche that there is neither Zuinglian nor Almanist which confesseth not as muche or more than they that is to say that they are conioyned to our Lord Iesus Christe and that they possesse him ii vertue of their Faithe and by the operation of the holy Ghoste as to be made fleshe of his fleshe and bones of his bones c. But it is farre from the question which was if in the sacrament of the supper the Faithfull receiue in their soules besides all the spirituall graces amongst the which is communication with our Lord Iesus Christe the true bodie and the true bloude of him Really truely and touching the substance And if in the supper the Ministers make not distinction of the substance contained and perceiued in the Sacrament from the frutes and effects which procéede therof And to be short we aske if the Ministers receiue and allowe that which Caluine in his Catechisme Institution other Bokes hathe written of the Supper and that whiche is receiued therein Touching the seuenth Demaund the Ministers haue not vnderstand what was proponed to them touching the concomitance for they haue taken it as if the Demaund ran whether it was lawful to receiue the sacrament vnder one kind or not which was not ment nor put in question onely this was the difficultie that was proponed to them whether in their supper when the bread is receiued and afore the wine be receiued they participate really with the true body of Iesus Christe and not participate with his bloud till they haue taken the wine or whether in eating the bread the bodie be receiued afore the cuppe be taken To which Demaundes to the ende Paper be not spente and moiled for nothing we admonishe the ministers to Answere without swaruing or varietie and yelde open Confession of their Faithe And that we may knowe what Doctrine we may impugne or approue Touching the Articles of the Masse we reserue them to their propre places which is of the Sacrifice of the body and bloud of Iesus Christe after it be knowne and proued that they are present in the supper and holy sacrament Sunday the fourthe of August the yeare aforesaide An Answere of the Ministers to the vvryting of the Doctours sent vnto them by the Duke of Nyuernois the Wedensday morning the seuenth
the bread more briefly and darkely which is also proued by S. Paule The breade which we breake saithe he is not the Communion of the body of Christe which is a manner of figuratiue spéeche bicause that to speake and vnderstaÌ„d properly the bread which is a corporall and materiall thing is not the Communion which we haue in the body of Iesus Christe which is a thing spiritual and inuisible and yet it is so called as being a signe thereof to represent it to vs and assure vs of it euen as we call commonly the letter signed and sealed which containes the declaration of the last will of a man his Testament albeit it is not his testameÌ„t which is properly the declaration which he hath made verballie of his said will but it is so called bicause it is the instrument and testimonie thereof And euen as the Scripture and the Auncients as well to recommende and raise the dignitie of the signes and cutte of by that meane the mistaking of them as also for the conformitie and likenesse that is betwéene the signes the things signified haue attributed sometimes the names of the same things signified to the signes which they represent and speaking of the signes haue vsed figuratiue speeche So they haue spoken of them sundry other times properly to take away all occasion of abuse and preuent that in taking without distinction the signes of the thing signified by them there shuld be attributed to them the effectes which appertaine not but to the matters only which they signifie of these two sundry reasons and manner of spéeche there be examples as well in the scriptures as in the Auncient fathers Of the firste we haue an example in the Circumcision when it is called by figure aliance Gene. 17. vers 13. And of the seconde there is also an example in the same Chapter vers 11. where the Circumcision is properly called signe of the aliance in Exo. 12. ver 11. there is also an other example of the firste manner of figuratiue spéeche where the Lambe is called the Passeouer of the Lorde and touching the seconde man which is propre an example also in the same place vers 3. where the bloude of the Lambe is called a signe In like manner and order when is mention in the scripture of the supper the woordes run somtimes of the bread by figure as when it is called the bodye of Iesus Christe or the Communion of the body as hathe bene said before and sometimes also it is spoken of properly as when it is saide who so euer shall eate of this breade also euery one then proues himselfe and eates so of this breade Like diuersitie in bothe the manners of spéeche is founde oftentimes in the Auncient fathers touching the matter of the supper For sometimes they speake of the breade by figure calling it the body of Iesus Christe as S. Cyprian when he sayeth the body of the Lorde is taken with foule handes and his bloude dronke with a prophane and defiled mouthe and in an other place that we sucke his bloude and fasten oure tongs in the woundes of our Redéemer Likewise S. Ierome when he saithe that Exuperius Bishop of Tholoze caryed the bodie of our Lorde in a little pannier of Willowes and his bloude in a glasse S. Chrysostome also when he wrytes that Iesus suffreth himselfe not onely to be seene but also to be touched and eaten and that teethe are fixed in his fleshe and touched with tong Lastly S. Augustine With what care do we take heede when the bodie of Iesus Christe is administred to vs that nothing of the same fall from our handes to the earthe All which senteÌ„ces with their likes are figuratiue wherin is no doubt that in the right and directe interpretation of them ought not to be taught to the readers but that in them the name of the thing signified is applied to the signes which signifie it which may be easily gathered of other sentences and textes of the saide Auncients where speaking properly of the breade and wine which are distributed in the supper they cal them signes and figures As Tertullian Iesus Christ saith he tooke breade and distributed it to his Disciples and makes it his body when he saith this is my body which is to say a figure of my body And Cyprian by the wine shewes the bloude of Christe Also in a Sermone which he made of the supper of oure Lorde As often as we do this we whette not our teethe to bite but breake and distribute the holy breade in true Faithe by the which we distinguishe the matter diuine and humaine Also in a Sermon he made De Câ—â—â—â—â—le the Lord gaue with his proper handes bread and wine in the Table wherein he performed his laste repaste with his Disciples but on the Crosse he deliuered into the hands of the armed men his body to be wounded to the ende he might imprinâ—e so muche the more deepely the truthe into his disciples and they to declare to the people how the bread and wine were his body and bloud and howe the sacrament agréed with the thing for the which it was instituted and also howe one sacrament is made of two things and therefore is named with two names and one selfe name is giuen to that which signifieth and to that which is signified S. â—asile propones to vs figures and patrones of the sacred bodie and bloud of Iesus Christe And likewise S. Augustine the Lord had no horror to say this is my body when he gaue the signe of his body The Lord receiued Iudas to his supper wherin he recommended and gaue to his Disciples the figure of his bodie S. Ierome After he had eaten the Pascall Lambe with his disciples he tooke bread to strengthen the hart of man and past to the true sacrament of the passage to the end that as Aâ—lchisedech had done before in his figure he mighte also there represent his true bodie S. Ambrose this sacrifice is a figure of the body and bloud of our Lord Iesus Christe Chrysostome he hath dressed this Table to the ende he may shew vs daily the breade and wine in mysterie and similitude of the body and bloude of Christ And it happeneth sometimes that a Doctor in this matter expoundes the other as may be perceiued in the conference of the two places the one of S. Augustine alreadie alleaged and the other of Tertullian in the Booke of the crowning of a Knighte where he sayth we hardly suffer that any thing of oure breade and wine fall on the earthe In place of that which S. Augustine to the same matter saythe as hathe bene recited heere before we take diligent heede that nothing of the body of oure Lorde fail on the earthe And euen as in diuers places the Auncientes as hathe bene declared haue vsed the two manners of speeche aforesaide speaking of the supper sometimes by figure somtimes simple and properly so it is oftentimes
be broughte in by Caluin and his like to eschue confession that God is able to bring to passe that one body be in diuerse places and yet the proper text of the Scripture witnesseth that two bodyes may be by the power of God in one selfe place as also that one bodye hauing colour and afore visible by Goddes power is made inuisible without any let to the eies of suche as may sée the same being confirmed by S. Luke saying Aphantos egeneto apanton I nuisibilis factus est ab ipsis notwithstanding there were no more leâ—te of the parte of the Disciples For it is saide afore that theire eies were opened to know him Whereunto all antiquitie consentes The Doctours adde to confirme the penetration of the dimensions an other acte that our Lord mounted to the Heauens which he did neither diuide nor rent and therfore it must needes be that he penetrated them as the Scripture beares in proper termes The Doctoures signifie to the saide Ministers that they cannot produce one onely Anciente of sounde renowme hauing expounded these places of whom thei may learne their so many diuerse interpretations neither dothe it serue to colour their exposition the texte alleaged of the Actes of the Apostles where S. Peter went out of prison in which place is no speach at al of opening the doores of the said prison neither is it saide as in S. Iohn that the doores of the prison being shut S Peter came foorth but that the Aungell arriued there when the Garde before the doore watched the prison where they saye the doores were open to S. Peter it agreeth not with the opinion of S. Iohn that the doores were shutte when our Lorde entred The like reason alleaged by the saide Ministers of the fifth of the Actes is vnprofitable to this purpose aswell as the firste and for the same cause And to shewe clearely and euidentely that againste the naturall propertie of Bodyes God can make that a greate and grosse Bodye maye passe into a space and place inequall to his greatenesse largenesse and thickenesse The Doctoures haue recited that whiche our Lorde saithe in S. Mathewe 19. It is more easie that a Cable enter the eie of a Néedle than a Riche man into the Kingdome of Heauen whereunto the Ministers haue aunswered two things The one that in the inuolution we must not turne Cable but rather Camel notwithstanding their own french Bible of the impression of Antony Kebul which they haue brought conteineth the versioÌ„ of this word Cable like as also Caluin in his Harmony of the foure Euangelists saith it is the better Wherein may be séene and founde true that which Tertullian inueigheth againste the Valentinians and Irenaeus againste him in the firste Booke Chap. 14. that suche as are separated from vs to putte themselues in an other schoole deuise alwayes some new thing to the end the Disciples may be founde more able than the Maisters But be it that the woorde of Camel is graunted to them which the Doctoures doubte not hathe bene expounded by S. Hilarie S. Ierome others the reason is yet stronger For it is more vnlikely and repugnante that a crooked Camel grosse and greate enter the hole of a Néedle than a Cable The other reason giuen by the Ministers is that God maye bring to passe that a Camell or Cable enter the eie of a Néedle whiche is notwithstanding againste the pure woorde of Iesus Christe whiche saith It is not impossible to God to doo it but rather easie and by comparison more easie to God than to make a Riche man enter into the Kingdome of Heauen whiche our Lorde saithe notwithstanding to be possible not to men but to God to whom nothing is impossible whereupon the doctours saie that if God can doo that whiche is moste harde he maye doo that whiche is moste easie The texte of the Scripture importes that God may bring to passe that a rich man enter into the Kingdome of Heauen whiche is moste harde then he maye bring to passe that a Camell or Cable enter the eie of a Needle whiche is more easie The aunsweres of the Ministers here before confuted tend to these absurdities and blasphemies that Iesus Christ by his Omnipotencie could not enter throughe the doores being shutte that he coulde not issue out of the wombe of his Mother through her body without breaking that he could nor bring to passe that a body visible should be inuisible that a body greate and grosse coulde be in a place inequal to himselfe that he could by his Diuine power make penetration of the Dimensions and that he maye bring to passe by the same power Diuine that one body be in two places for it is al one reason of this laste Article and the others albeit such things are declared in the Scripture not onely possible but that the moste parte haue bene done And the Doctoures doe much maruell how the Ministers dare denie this séeing themselues must necessarily confesse if the Doctrine of the Supper which they giue be true that the bodye of Iesus Christe is in diuers places which they proue thus The faithfull receiue in their soules Really the substance of the body and bloud of Iesus Christe by the operation of the holy Ghost and not onely the bread and wine or the effecte and vertue of the same Sacrament as Calume saithe in his institutions lib. 4. cap. 17. sect 11. The Doctoures conclude thus it is impossible that a person receiue the substance of the body of Iesus Christ in himself but that the body of Iesus Christe must be in him All the Faithfull which be at the Supper receiue him in their soules so that it muste néedes be that the body of Iesus Christe be in them and by consequence in diuers places as euery where where their Supper is made and likewise in Heauen They say further that Caluine in his Institutions lib. 4. cap. 17. sect 24. mainteines that in the Supper the power of God is requisite to the ende the Fleshe of Iesus Christe penetrate into vs and that humaine nature can not comprehende that but néedes must Gods power woorke in it By which meane Caluine puttes by the power of God the Fleshe of Iesus Christe in many places as bothe in heauen and vs into whom he must penetrate by the power of God And in the .10 number he saithe that the truthe signified and represented by signes muste be represented and exhibited in the very place where the signes be which he proues by reason in many places that is that the signes must not be voide no more than the pilloure was voide of the holy spirite But euen as the essence and substance of the holy Ghoste was conioyned and present with the pilloure euen so that the Fleshe and Bloud of our Lord afore there was true Sacrament must néedes be knitte and vnited with the signes The places be against Heshusius and in his Booke of the Supper
thing which is séene Neither is it lesse harde that suche a thing be done than that two bodyes be penetrate We must not forgette that oftentimes the scripture in the appearings and spirituall visions vseth this language that the Heauens were open and yet in suche cases there was but spirituall vision and likewise but spirituall appearing And as the Ministers séeke to take the rigoure of the woorde opening of the Heauens euen so they must not note it straunge if we wrest in like rigoure the penetration of the Heauens specially in the Article of the Ascention where is Question of the body of Iesus Christe which had already pierced bodyes more impenetrable than the Heauen which pointe of penetration of the Heauen we referre to be more amplie handled an other time as nowe to auoide tediousnesse Touching the eight and twentieth Article where the ministers againste expresse scripture defend obstinately that God of his power can not bring to passe that a Camell or Cable enter the eye of a néedle we can not a little maruell bothe at their blindnesse séeming to sée nothing in the midde day and at their frowarde obstinacie By which as we can not iudge that they vnderstand not wel their fault but sinne euen against their conscience oppugning the truthe by them well knowne so it séemes God suffereth this to happen to them in this text and place of the scripture so manifest to the ende that by this Article the world may vnderstande howe farre more hardie they are to giue false vnderstandings of scriptures more obscure than this yea in the matter of the Auncient Christians which are against them But to the ende the world vnderstand their great wrong to denie that our Lorde can bring to passe that a Camel or cable passe thorowe the hole of a néedle we obiecte that it were impossible to God to saue a riche man vsing this Argument taken of the texts of the Gospell it is more impossible or harde that God saue a riche man than to bring to passe that a Camel or cable passe thorow the hole of an Néedle God can not bring to passe of his omnipotencie as the Ministers say that a Camell enter the hole of a néedle then he can not of his almightinesse make that a riche man be saued and enter into the kingdome of Heauen The Maior is of the Scripture the Minor is confessed by the Ministers and the consequence is necessary and according to all Philosophie he that can not doe the moste easiest can not doe the moste hardest The Auncientes also haue expounded withoute gaine saying the present Scripture as Origen in his Homilie vppon this place saying it is possible that a Camell enter the eie of a néedle not for all that that it be possible as in respecte of men but to God like as the manner by which suche things may be done is knowne to God and his Sonne Iesus Christe and to him to whome it is reuealed S. Augustine likewise in his Booke de spiritu littera Cap. 1. and 5. writes in this sorte to Marcellinus it séemes to thée an absurde thing when I tell thée that a man may be withoute sinne albeit there is none suche founde except Iesus Christe thoughte it to seeme absurde to thée that a thyng may be done whereof no Example can be shewed séeing as I beléeue thou doubtest not at all that it was neuer done that a Camell entred the eye of a néedle and yet it is said that suche a thing is possible to God. By their Aunswere to the nine and twentie Article it may easily be knowne that they beguile and abuse their Disiples making them beléeue by faire woordes and writings that Really in the Supper they receiue the bodie of Iesus Christe euen he that issued out of the wombe of the virgine and was putte vppon the Crosse for the restauration of mankinde And they séeke to make to vnderstande that these which put not to the Sacrament which they call of the Supper wyth the Breade and Wine but some Spirituall effecte onely as redemption iustice sanctification eternall life and other giftes and benefites which Iesus Christe brings to hys chosen diminish the excellencie dignitie of the same Sacrament and that they be Zuinglians yea and that ouer and aboue suche spirituall effectes it muste be beléeued that the body of Iesus Christe is truely receiued in the Supper and yet they feede an other opinion in their braine For when they are pressed to Argue not being able to sustaine that fantasticall presence confessed in their writings they make themselues Zuinglians and returne to the spirituall presence of Iesus Christe in the Supper the same being as muche to say that bisides the Breade and Wine they receiue some spirituall effecte and not Really the body as the Ministers holde in the presente Aunswere which as they make manifest by that they recite of the Apostle S. Paule so by the same may be gathered what is their opinion touching the supper which is that the body of our Lord Iesus Christ is not Really but onely by spirituall effecte in the heartes of the Faithfull For the Galathians by the hearing of the preaching of S. Paule did not receiue Really the body of Iesus Christe crucified but onely had an imagination of the Crosse and Passion of Iesus Christe and receiued onely the frute of their Faithe That is by that meanes they were iustified and sanctified before God. The Allegation also which the Ministers make of S. Cyprian tendes to this ende to shewe that in the Supper is receiued onely certaine effectes spirituall which notwithstanding Allegorically are signified by these woordes to embrace the Crosse of Iesus Christe to sucke his bloude c. wherein they denie albeit againste the intente of S. Cyprian in his Sermon of the Supper the Reall presence of the body of Iesus Christe The Doctoures confesse that the Argumente which they haue made tendes to the Caluinistes and not to the Zuinglians neither did they thinke that the ministers woulde otherwayes iudge of this Sacrament than Caluine Beza and the other ministers who vaunte them selues to be ministers of the churche of the Caluinistes which they call reformed But those which exhibited to the Bishops being at Poissi the Cōfession touching this Sacrament vsed an other maner of spéech They without difficultie confessed Really the Bodye of Iesus Christ to be present in the Supper which at this daie the Ministers denie with the Doctoures conferentes And as farre as the Doctoures can iudge the Ministers be come of Caluinistes Allemanistes which suche wil not wel disgest as mainteine the Doctrine of the Churche whiche they call Reformed séeing their principal supposts faile them at néed as vnable to aunswere one Argumente obiected by the Doctours as affirming in their aunswere to be so farre illumined with the Holy Sprite which makes them vnderstande and knowe al things Touching the Article folowing they reueale openly their present opinion touching
bicause the one is a miracle of Gods power in nature and the other a wonder againste nature and contrary to Gods will. In the Article folowing the Doctoures doe falsly impose vppon vs an opinion that it was a thing impossible to God that a Camel passe thorow the eie of an néedle séeing in our former Aunsweres we neuer touched that pointe but only that part of the sentence speaking of rich men But now to Answer the Obiection and fully resolue it we say the euen as God may saue a riche man by chaunging him and purging his heart of all vaine trust and presumption wherewith being infected he is incapable to enter into the kingdome of heauen euen so it is no lesse easie for him to make a Camel passe by the creuise of a néedle hauing circonsised and digged the greatnesse of the same with other things which mighte let him to passe In the first place that the Supper which is celebrated in the reformed Churche is the true institution and ordinance of the true Sonne of God. And after that the end for the which it was instituted is to assure the Faithfull of the true participation which they haue in the fleshe of Iesus Christe crucified for their saluation and in the bloud shedde for remission of their sinnes and lastly for the confirmation of the newe aliance which God hath contracted with his people Thirdly we say it is necessary that the breade and wine remaine in their propre substance yea after the Consecration and that other wayes they could not be sacraments of the body and bloud of Iesus Christ Finally we say that the vnfaithfull presenting themselues to the supper can not by meane of their infidelitie receiue other thing than the outward signes of bread and wine and that to their iudgement and condemnation On the other side we propone to the Doctoures touching their Masse that as it is celebrated at this day in the Romishe churche it is nothing but an inuention and tradition of man. That it is a corruption and prophanation aswell of the holy supper of our Lord Iesus Christ as of the true and lawfull vse of the same That it is an abuse of the sacrificature of the Papistes priestes and that in the newe Testament there is no other sacrificature ordained to procure and obtaine remission of sinnes nor also to intercesse either by prayers or merites to obtaine the fauor of God than the onely sacrificature of Iesus Christe We say moreouer that the sacrifice of the Romish priests is a blasphemie and Sacrilege and that there is none other Oblation than that which Iesus Christe hathe once made in the Crosse of his body by which the ire of God might be appaesed his iustice satisfied sinners reconciled to God sinne pardoned and the bonde of eternall deathe cancelled and made nothing We say the seperation of the priest in the Masse from the rest of the people is a defacing to the Communion of the supper and by consequence damnable afore God. It is an intollerable Idolatrie to worship breade wine whether it be in the Masse or out of the Masse There rest yet two pointes in the wrytings of the Doctoures wherof we admonishe them the one is that we neuer found in the scripture that faith was a humaine worke but that it is a woorke of God and a gifte which he giues to his chosen The other is that we confesse not to be able to produce any Auncient author which hathe saide in plaine termes that one body cannot be in one instant in diuers places bicause the contrary séemes so absurde and straunge and so contrary to reason and faith which all faithful men ought to haue that we thought such opinion could neuer find place in the hart of any professing to be a Christian To ende this Aunswere we could with greater delite entreat vppon the questions aforesaide than dispute vppon the opening of the doores the sepulchre and the heauens as to our gréefe we haue done those dayes passed and that for two reasons The one bicause the decision and resolution of such questions can not be drawne and gathered of the scripture And the seconde bicause it can not muche serue either to the aduauncement of the honoure and glory of God or to the reléefe and instruction of his Churche Thursday 25. of Iulie the yeare aforesaide The Replie of the Doctors to the vvriting of the Ministers sent vnto them by the Duke of Neuers the .25 of Julie 1566. about .8 of the clocke in the Euening WHere the ministers complain of their wrong to be called blasphemers as making themselues innocent with Iesus Christe S. Stephen and Naboth vppon whome suche crime was falsly imposed the Doctoures say that in this they folowe the good Donatistes who stoode alwayes vpon complaint of the great wrongs and iniuries which they saide they endured of the Catholikes And yet the Histories stande as witnesses of their conformitie with Iesus Christe S. Stephen and Naboth and also howe néerely these ministers resemble those holy examples The Anabaptistes might haue saide no lesse to them of the reformed churche when they call them Heretikes And so muche also might haue sayd and did say Seruet who for his blasphemies was burned at Geneua estéeming himselfe happie to be iudged by Caluine a blasphemer for his Doctrine and to endure the sentence and paine of death Therfore we must not beléeue the Minysters to be other than the blasphemers though they shake of that name no lesse impudently than any other heretike But it behoues to examine whether their Doctrine import blasphemie or not we say there is no blasphemie more worthy of greater cursse than to denie the almightinesse of God which is no lesse than to denie simplie that God is not which deniall containes a Theme For to take from God that which is proper to him according to his nature is as much to say he is not God according to S. Basile in an Homelie of his intituled God is not author of euil He writes that it is no lesse blasphemie to say God is Author of euill than to say that God is not God bicause that to take from God his bountie which is naturall to him is wholely to spoile him of his Diuinitie wherein the like may be saide of his omnipotencie which who so denieth or diminisheth denieth also his Diuinitie The question then is to knowe if the ministers will abolishe the omnipotencie of God not in propre termes for they séeme to confesse it but in affirming that his almightinesse is measured according to his wil so that he cannot doe but that he wil with other suche like propositions contained in their former Answeres which whether we haue proued or not to containe blasphemies we lay vs vpon euery sound iudgement which hath any way serched the holy scriptures or the bookes of the Auncient Christians which as they may also be knowne by the friuolous Aunswers of the ministers to
the greatnesse of our God to maintein his woorkes incredible by nature which are comprehended in his woord in our Faith and also to confute all suche as woulde deny any of them as impossible to be done by any manner what so euer And bicause Caluin and Beza with their Ministers raise them selues against the power and greatnesse of our Lorde and openly deny him to be able to commit the body bloude of Iesus Christ vnder the formes of Breade and Wine and bicause also that in the Religion pretended reformed to resist the efficacy of the woorde This is my Body this is my Bloude they teach not a more great reason nor more familiare to al those that are out of the way than the impossibilitie of God to be able to make a body to be in twoo or many places that is to say in the Sacrament and in Heauen wée obiecte with good righte to the Ministers that in their Doctrine they derogate the firste Article of Faithe which is of the Almightinesse of god And also we knowe that the anciente manner of the Christians disputing againste the aduersaries of Faith was oftentimes to beginne to aske whether that whereon they doubted were possible to God or not or whether onely he woulde not doo it in which sorte and order Tertullian and others propone the pointes wherein they enter into contention againste the Heretikes In like sort afore we passe further into the matter of the holy SacrameÌ„t we would in preamble wise fele of the Ministers whether they iudged it to be in Goddes power to make a body occupy many places or whether only he would not c. wherein wée are enforced to aduertise al Christians of one manner of dealing common to al the Ministers of the pretended reformed Religion which is when they are asked if God can establish the body of Iesus Christ in the Sacrament or not they aunswere that there is no question of the power of God but of his Will onely And when wée produce matter which declares the will of God then of the contrary they deny that his wil is suche bicause it is impossible to him Alleaging here their contradictions according to the nature of the body And bicause they thinke this to be impossible in action they depraue and interprete the woorde of the Supper otherwayes than either it beares or is written Here is also to be noted that wherin an Almaine called Heshusius reprocheth Caluin that he his felowe Ministers are goodly noble amplifiers of the power of God but when it comes to the déede and pushe as the saying runnes they neither giue or graunte him any more than they thinke méete to introduce their errours and fansies resembling as the saide Almaine compares them a good Traitor who most dooth cherishe and magnifie a man when he is most ready to betray him as Iudas did our Lorde wherin wée are constrained to say of the Ministers touching Goddes Almightinesse as Tertullian saith of the Heretikes Credendo non credunt which is in beleuing the Omnipotencie they beleue it not for when they haue saide that there muste be no exception they hold againe an other way that it must not stretch to euery thing that mannes sprite can conceiue and so they will not apply it but to what they thinke good couering themselues with the nature wisedome eternal wil of God which are no lesse vnknowne and incomprehensible to them than his Omnipotencie in which respecte wee aduise euery one not to be abused with the speach of Caluin nor his ministers but to consider the woorkes which they deny to be in the power of god Wée haue produced to them these foure questions Whether God may make a body to be in twoo places and of the contrary twoo bodyes in one place Whether he can lodge one body in one space lesse than his greatnesse and whether he can make it inuisible which haue bene specially culled and chosen for that vpon them are founded the principal arguments of the pretended reformed Religion againste the true presence of the Bodye and Bloude of Iesus Christ in the Holy Sacrament Wée beleue simply as al other things that the foure questions are possible to God and haue proued it by the infinitie of his power both by the scriptures who giue vnto him al vertue ouer creatures without any exception and also by Examples and straunge myracles don vpon bodyes against their natures which are writteÌ„ as Tertullian holdeth in his Booke of the Resurrection to the ende wée beleue that our God is more mighty than al Lawe and nature of al bodyes whereunto he addes that such knowe God very euill who thinke that he hath not in his power things which thei cannot comprehende in their fansie From whence it comes as S. Cyril saith that such wicked sprites reiecte and condemne al things as impossible bicause they vnderstand them not Besides wée thinke wée haue sufficiently shewed no lesse by expresse scripture than by the Exposition of the same taken of the Ancient Christians that it was not only in Gods power to make twoo bodyes to be in one place and one body without place equall to his greatenesse but also that he had already truely done it in the byrth of the body of our Lorde Iesus Christe in the Resurrection of the same â—â—is entry throughe the doores shutte and in his Ascension aboue al the Heauens like as also wee haue deduced that there was equall and like repugnancy in those deedes as in the other of one body in twoo places whiche by the scripture is no more excepted from the power nor will of God than the others as to iudge it impossible to be done neither hath there bene any Christian afore our time which durst affirme the same to be impossible and out of the power of God notwithstanding the occasion was often offered if they had any waye estéemed it impossible as the Ministers of the supposed refourmed Religion pretende Of the contrary the most parte of the auncient Authours of the Primitiue Churche haue holden expressely that it was in Goddes power to bestowe a creature in many places according to S. Ieromes opinion againste the Heretike Vigilantius that the soules of the Sainctes maye assiste in many places with the immaculate Lambe our Sauiour Iesus Christe Yea there was question Whether the saide soules and sprites of the Holy ones did assiste at any time the Churches where their Graues and Monumentes were the same resembling with S. Augustine in his Booke whiche he wrote of the care to be had of the Dead Chapter 16. wher he saithe that by the power of theire nature the soules cannot be here belowe and in Heauen or in many places but that the same may be done by the power of God and he will not resolue whether they vnderstande our affayres by suche assistaunce in many places or by reuelation of the Aungels or other meane of the power and grace of God. Morouer it is
touching their escapes they are to be conuinced by the simple reading of the bookes Touching the residue of the Ministers resolution containing many iniuries slaunders and wronges against vs we aunswer nothing hauing regarde to the maner of theyr doinges Like as also we consider it should be but paine lost to teache the Ministers who for their instruction esteeme more their particular reuelation than all the doctrine of the vniuersall church and all the Christians together And lastly we pardon them with all our heartes at the wrongs they haue done vs as beyng people estraunged from their full sense and without iudgement which they well declare by the maner of their doing The Doctors obiection touching the Supper against the Aunswer of the Ministers IT appeares sufficiently in the actes of the first dayes arguing why in the beginning of the conferences we touched not the articles of the supper wherein the Ministers do maliciously slaūder vs in saying we refused to enter into the matter of the same as is truly proued as well by our sundry offers made to them to conferre thereof verbally to the ende to aduaunce it with more spéede and so at leysure to set it downe in writing which the Ministers refused as also by our former obiections touching the article of the almightynesse By these we touched the groundes wherupon are builded the errours of the religion pretended reformed against the reall presence of the body and bloud of Iesus Christ in the holy Sacrament The same being to be iustified further in that wée obiect to them certayne argumentes agaynst their Supper the rather to make them enter into it To the whiche eyther they haue aunswered nothing at all or at least so impertinentlye that euen the woordes of their aunswer discouer their disposition to flée the combat As yet they continue by their last writings hiding so farre as they can that which they thinke of the supper notwithstanding they haue bene required to aunswer both to purpose and truth But whether they or wée refused the effect standes to iudge For though they wyll not aunswer yet we wyll not forbeare to aduise them and reueale to the whole world the intollerable errours aswell in the Supper as in all the doctrine of the Ministers Who being asked yet dare not confesse and iustifie what hath bene written by the inuenters of their supper But now to begyn to speake of the supper the Ministers mayntaine it celebrated according to the ordinaunce of Iesus Christ and maner with the Apostels vsed in all the primitiue Churche when she floorished and whylest she remained in her purenesse Whereunto we aunswer with this question howe manye worldes they thinke that the doctrine hath remayned in her purenesse touching the Supper and whether as then the Church stood not as pure in the doctrine of al the other Articles as in this Besides whether since that tyme there was not found any place through the whole worlde where the true doctrine of the supper and the other Articles was retayned and preserued As also in what place and by whom from world to world it was preached and aduaunced In these we desire to be satisfied by the Ministers as importing muche bicause that afore Caluin preferred hys Catechisme there was no memorye in any Region of suche doctrine as he taught neither was the supper celebrated in the maner it is now in the reformed Church And we woulde gladlye relieue the Ministers who in their writinges séeme straungelye passioned that we haue sayde that their Supper differs not from a common Banquet sauing that it is woorse as beyng prophane and polluted But to encounter this they make a great speake of all the action of their sayde Supper and by goodlye accessories carying a forme of all pietie they labour to make it highlye commended couering a goodly nothing betwene two platters And of the contrarye to treade downe and deface the most precious sacrifice of the body and bloud of Iesus Christ in the Masse by tearing in péeces some accessorye of the same as though wée vsed it without reason and signification whiche the Ministers eyther vnderstande not or dissemble not to vnderstande But as thynges ought not to be taken and estéemed by their accessories but according to their value nature and truth so the Ministers haue to foresee that all the sectes standing at this day in all the worlde against the catholike Churche for the matter of the Sacrament vse at least thys brauerie that they do Who if they were asked there is not one of them which would not enforce to proue that their sect approcheth nearer Iesus Christ hys Apostels and the primitiue Churche than the Religion pretended reformed Touching all which we referre our selues to the writinges of the Lutherians Zwinglians Anabaptistes Trinitaries Maister Alasco with other lyke Therefore it is not reasonable by these faire voyces and speeches to preferre the supper of the Ministers afore other sectes with iudgement that it is good holye impoluted and according to gods word but rather to repute it infected and defiled with impietie as couering a dreame in place of truth and giues the accessaries of pietie to impietye and falshoode Neither haue we dispraysed their Supper for the thankes they giue to God or in respect of their confession of sinnes or their preaching if it containe matter of truth or for any other preparatiue But in this haue we named it to be detestable as not containing but common bread and wyne contrary to the ordinaunce of Iesus Christ and yet they attribute vnto it some spirituall effect with other goodly accessaries of pietie the same being a matter of more abominatiō and inuented by Sathan who séekes by suche maner of supper to quenche and abolish the true supper according to the institution of Iesus Christ and rob the faythfull of the fruite and truth of the said true supper in making them giue onely common bread in place of the body and bloud of our sauiour Iesus Christ Here we could recite the wicked accessories as well as they speake of the goodly which are in their supper as the secrete and newe enterprises which are practised vnder colour and shaddowe of the assemblies drawne together at their sayd supper but least the Ministers reproche vs that the Clerke speake of weapons of contributions c. we wyll altogether hold our peace and referre our selues to that which is contenting our selues to deduce certayne causes by the which we maintaine that there is no truth in the sayd Supper according to the institution of Iesus Christ First that in the supper of the Ministers and their lykes there cannot be made any consecration of the matter of the bread wyne which are there proposed and therfore there is not made in the sayd matter anye mutation either before the vse or in the vse or after and by consequence that the bread and wine in that Supper cannot be but common That there is no consecration made in their Supper it
conference to the ende it dissolue afore this matter be cleared In which respect to conclude and resolue in all the conference we are determined with Gods grace to set downe in writing no lesse briefly than as clearly as we can all that which God hath taught vs and we learned by his word of these matters as wel to satisfie our duty to God and his honor our obedience to the Lorde of Neuers and the Lady of Buyllon as also to content in the end and edifye the church A conclusion and resolution of the pointes aswell of the supper as of the Masse contayning that which the Ministers beleue and teach therof in their churches by the woord of God. THe ende soueraigne felicitie of men is to be knit with God dwel in him for that it is the onely meane by which their desires may be contented and satisfied and their harts and mindes fully deliuered from the hard and cruell seruitude of sinne and al other passions lustes feares distrusts which oppresse thē the same being the occasion that S. Paule placed perfect blessednesse and euerlasting rest of the happy in that the God is in them all things But bicause mē are naturally corrupt and vicious and of the contrary God is pure and holy in all perfection the difficulty is how to chuse the meane by which they may approche vnto him seing there is no societie betwene light and darknes nor any cōmunion betwene iustice and iniquity This meane cannot be found in them bicause that of them selues they are altogether inable and incapable to be raysed from the miserie and malediction whereunto they are falne headlong in such sorte as being blynde of vnderstanding they cannot knowe what is good for them and muche lesse séeke for it being frowarde and of hardened heartes And therfore it is necessary to forsake and come out of themselues and searche the meane aforesaid in Iesus Christ who was giuen vnto them of the father to be their iustice wysedome sanctification redemption way lyfe and truth Onely there restes now to know how they may be vnited and conioyned with him The Apostle teacheth vs it is done by faith by which Iesus Christ dwelleth in our heartes and restes in vs so that he and we are made all one as he is one wyth his father There be two principall causes of this fayth the one is outward and the other inwarde The inwarde is the holy spirite which is called a spirite of faith bicause he is the author thereof and hath created and produced it in the hearts of men inclining and disposing them to receiue in all obedience the worde and promise of God preached vnto them by the faithfull Executors and Ministers of the same whiche word is the externall cause of faith And as this faith increaseth and riseth by degrées so doth also the vnitie wée haue with Iesus Christ and by this meane with God vntyll as S. Paule saith that we concurre and méete all together in the vnitie of the faith and knowledge of the sonne of God in perfect man in the maner of a perfect stature of Christ This encrease of faith comes by the operation and vertue of the holy spirite which was the originall and first author of it And then after by the continuance of the worde purely preached and pronounced And lastly by the lawfull vse of the Sacramentes prouided as seales for the certaintye and confirmation of the fayth and assurance which we haue of the sayde coniunction with God by Iesus Christ together with participation of all the benefites grauntes giftes graces and blessinges which are purchased for vs by his fauour as remission of synnes our regeneration and mortification of the flesh with his concupiscence For the better signification of which thinges and to assure vs of the exhibition and vse of the same Baptisme was ordayned of God to the ende that in the water sprinkled vpon our bodies and in the promise of God added therewith we may behold as wyth our eyes the inuisible grace which God doth to vs to wash vs and make vs cleane of our spirituall ordures and so to sanctifie vs and make vs new creatures as also to assure vs continuallye of the eternall lyfe and make vs encrease in the hope we haue by our participatiō of the flesh of Iesus Christ crucified for our redemption and of his bloud shed for the remission of our synnes The bread and wyne are distributed to vs in the supper by the ordinance of Iesus Christ But as we acknowledge an vnitie and sacramentall coniunction betwene the exterior signe and the thing signified by it so we saye of the other side that betwene them both there is such a distinction that the one ought not to be confused with the other neither the spirituall thing so tyed to the corporall which representes it that either the one without the other cannot be receiued or by necessity they both bée alwayes indeuidablye knyt together Whereof it followeth that such are in errour who hold that in the supper the bread is transnatured into the substāce of the body of Iesus Christ And likewise those that say it is there knit and vnited corporally so that who soeuer receiues takes those signes be he faithfull or infidel takes and receiues immediately the thing signified by them Which errour wyth the moste part of others crept in vpon this matter hath proceeded in that men haue not well comprehended what it is to eate the body and drinke the bloud of Iesus Christ which ought not to be vnderstand as a maner that corporal meates are taken eaten but onely of a spirituall fashion as is declared in the sixt of S. Iohn which consistes in that that Iesus Christ dwelles in vs and we in him the same being done by the faith we haue in him As S. Augustine teacheth in his .25 treatise vpon S. Iohn saying why doest thou prepare thy belly and thy teeth beleue and thou hast eaten it Likewise in his third booke of Christian doctrine chap. 16. as followeth whē Iesus Christ saith if you eate not the flesh of the sonne of man and drinke his bloud you shall not haue lyfe in you It seemes he commaundes to commit a great crime so that it is a figure by the which we ought not vnderstand other thing but that we must communicate with the passion of the Lord and kepe in memorie that his flesh was crucified and wounded for vs. Then the eating of the flesh and body of Iesus Christ is no other thyng than a straight coniunction and vnitie wée haue with hym which is wrought by the fayth we repose in his promises euen as by the mutuall promises made and receiued betwene a man and his wyfe the mariage concludes and is established betwene them wherein albeit being so knit they happen by any occasion to be seperate and farre of one from the other touching their bodies yet are they
founde that in one selfe place the two manners of speeche haue bene vsurped in their wrytings as in a Canon of the Councel of Nace wher is saide it hathe bene thus concluded of the Table of the Lorde and of the mysterie vppon the same meaning of the woorthie bodie and bloude of Iesus Christe At the Table of the Lorde we ought not to reâ—â— fixed basely vppon the bread and wine there seâ—te oute but to raise our hartes on highe by Faithe with persuasion that vppon the holy Table is exhibited the Lambe of God which takes vpon him the sinnes of the worlde which is sacrificed of the Priestes and not killed And communicating truely with his bodie precious bloud we oughte to beléeue that those things are signes of our Resurrection By which may be séene howe in one place the fathers haue spoken properly calling breade and wine the signes and elementes which are presented in the supper and by figure also naming the same signes the Lambe of God which takes vpon him the sinnes of the worlde Suche therefore as reade the scriptures and Aunciente Fathers are warned by the discourse of the two manners of spéeche aforesaide to vse diligent héede that for not distinguishing the places where the saide spéeches are vsurped they confounde them not taking that which oughte to be vnderstande by figure as if it were properly spoken and proper spéeche as if it were vnderstande by Figure wherein must be alwayes remembred in the reading of the scripture as also the Auncientes the opinion of S. Augustine in his Booke of Christian Doctrine we muste beware saythe he that we take not a Figuratiue spéeche for the letter whereunto may be referred the saying of the Apostle the letter killeth and the spirite reuiues So that to vnderstande that which is sayde by figure as if it were spoken properly is a fleshly wisdome Vppon the ende of the Chapter he remembreth one worthy sentence that it is a miserable seruitude of the soule to take the signes for the thing signified and not to be able to raise the eye of the spirite aboue the corporall creature to drawe the eternall lighte To come to the thirde parte of the supper being the spirituall and celestiall thing which is there represented and exhibited vnto vs as well in the elements as in the action we say that it is Iesus Christe crucified offred on the Crosse to God his father for the expiation perfect satisfaction of all the sinnes of the world And to make vs enioy the fruite of this sacrifice and to applie to vs iustice remission of sinnes life grace of God with all the other fauors and blissings which by the same sacrifice haue bene purchased obtained for vs The word and the Sacramentes haue bene left and ordayned for vs and specially that of the Supper wherin as vpon a table we behold Iesus Christ sufferyng for vs all the dollours and anguishes of death paying our debts and cancelling the bonde that was against vs carying vppon him selfe our malediction to discharge vs of it and by his obedience reconciling vs to God his father and appeasing his wrath towardes vs All which thinges are represented and assured to vs in the Supper when with a true fayth we come thither to celebrate it Then the Supper was not ordayned to be a sacrifice propiciatorie as the Doctors teache and the Romish churche falsly beleueth but to be a Sacrament to kéepe fresh and preserue alwayes the memorie which wée ought to hold constantlye of the death and sacrifice of Iesus Christ There is great difference betwene sacrament and sacrifice bicause in sacrifice we present to God our oblatioÌ„s and in the sacrament God of the contrarie doth offer and communicate with vs hys graces and giftes Also in the sacrifice for synne there is death and effusion of bloude of the host and oblation and not in the sacrament but onely the application of the fruites and effectes of the sacrifice So that in the Supper Iesus Christ is not eftsoones sacrificed but the fruites of his obedience and of the merite of hys sacrifice are there distributed and receiued by the faythfull By the reasons aforesayde we conclude that it is a blasphemie and sacriledge to call the bread of the Masse of a romish Priest an host saluatorie And if to proue it the auncientes be alledged in whose writinges it is found that sometime the Supper was called oblation and sacrifice we answer that first that belonges nothyng to the Masse of the Priestes betwene the which and the Supper there is no affinitie And then that which the auncientes haue sayde that they neuer vnderstoode it a Sacrifice propiciatorie by the which remission of synnes is gotten and obtayned Neither haue they beleued or thought that there was an other sacrifice to appease Gods wrath and purchase a reconcilement betwene him men than the onely sacrifice of Iesus Christ made by him onely once vpon the crosse We say then in effect thrée thinges first that there neither is nor can be other sacrificator of the newe Testament than Iesus Christ The reasons are bicause there is none but he of whom it hath bene said thou art priest eternally according to the order of Melchisedeck Also ther is none but he to whom may be applyed the conditions and essentiall qualities of the sacrificator and of the sacrificature which be that the sacrificator be holy innocent without spot seperated from sinners exalted aboue the heauens who hath not neede euery day to offer sacrifices first for his own sinnes and then for the sins of the people Also there is none but he which either is or may be mediator betwene God and men that is able to satisfie the deuine iustice capable to beare endure the wrath of God that can tame and ouercome death that by his death and proper bloude is able to procure the ratification of the new testament and who lastly is able in fauour and contemplation of hys merites and dignities to obtayne of God the remission of synne with other graces which are necessarie to such as seeke him and trust in him Secondly we saye there is no other sacrifice for synne but that of Iesus Christe who is the onelye Lambe that beares the synne of the world that there is but his bloud by the which our abominations are washed made cleane To be short that God takes no pleasure in other sacrifice or oblation and that he requires no other Holocaustes nor offering for synne and that for this reason Iesus Christ as is written of him in the roule of the law is come to do and accomplish the wyll of God his father Thirdly we say of the sacrifice of Iesus Christ that it is onely and once offered by himâ—elfe without néede euer after to repeate or reitterate it considering his perfection and vertue by the which synne is abolished and perfect and eternall sanctification obtained to all the choseÌ„ as appeareth in the. 9 10. to