he not therefore dispaire in the grace and mercy of God but looke backe and consider the obligement which hee promised God in Baptisme and according to the same contract repent that is be hartily sory for al the euils he hath committed and entreate God that he will pardon the same for Christ his sake and after neuer doe so againe Then will God also consider his couenant and forgiue him his sinnes and giue him more strength to encounter the diuell as hee hath promised in Baptisme And so hath Baptisme his profit power and working so long as a man liueth vpon the earth though not at the very present when a man receiues it For all the promises of God are sealed vnto the beleeuers by Baptisme Ezech. 33 11. vnder which promises this is one where God saith So true as I liue saith the Lord God I desire not the death of the wicked but that hee returne from his way and liue And so is also this promise sealed to vs in Baptisme And therefore wee shall not follow the diuell Ioh. 8.44 who prouokes vs to dispaire Hee is a liar and a murtherer from the beginning But God is a faithfull God Psal 25.3 and neuer deceiued any man who hath put trust in his promises With this may and shall euery poore troubled sinner constantly comfort himselfe And the better to strengthen himselfe in such a comfort Of the holy Supper amongst other meanes he ought often to vse the holy Supper which is the second Sacrament of the new Testament ordained of Christ principally and instituted for that end to set his death before our eyes most cleerly and often times and to assure vs daily more and more of the partaking thereof or the fellowship of his crucified body and shead blood For this is the meaning where he tooke the bread and brake it and said This is my body which is broken for you take and eate c. as if hee spake to euery man in perticular behold heere beloued man I know well that thou art in sorrow for thy sinnes But be of good cheere for as sure as the bread is there broken before thine eyes and the wine is seuered from the bread so certainly was my body broken or put to death for thee vpon the Crosse and my blood was seuered and spilt from my holy body for the forgiuenesse of thy sinnes Also so surely as I giue thee the holy tokens of my body and blood to eate and drinke and thou hast part and fellowship therein as well as others euen so assuredly shalt thou haue part and fellowship in my true body and blood which I deliuered to the death of the Crosse the same was also performed for thy welfare Also thou shalt bee thereby deliuered from the euerlasting hunger and thirst which else thou must haue suffered in hell Lay hold then theron by true faith and as thou there takest eatest and drinkest the holy tokens of my body blood with thy mouth euen so shut vp my crucified body and shead blood into thy heart and then thou shalt neuer hunger and thirst For whosoeuer eateth my flesh and drinketh my blood Ioh 6.35 54 55 56 57. hath euerlasting life and I will raise him vp at the last day yea also in this life will dwell in him and he in me and will continually gouerne and comfort him with my spirit Therefore bee of good comfort beloued man though thou beest but weak No meÌ„ shal pluck thee out of my hand Ioh. 10.28.29 The father who hath giuen thee to me is stronger then all c. This is the first and principall benefit and vse of the holy Supper that wee namely as is aforesaid may bee assured in our hearts daily more and more thereby of the death of Christ and his blessed fellowship or of the couenant of the grace of God which is founded vpon the death of Christ as Christ saith This is the new couenant in my blood as if hee had said that shall be a token and seale or assurance and confirmation of the new couenant which I haue purchased for you with my blood The other benefit is that wee with this honourable ceremony shall publish honour and praise the death of Christ before the whole world as Christ againe said 1. Cor. 11.26 Doe it in remembrance of me And Paul As often as ye shall eate this bread and drinke this cup yee shall shew the Lords death till he come The third benefit is that thereby wee may demonstrate our selues openly to belong to the Communion of Christ and his Church and as the same fellowship requireth to liue holily and to loue one another as members of one body and to say more to reioyce in each other as Paul saith The cup of blessing which wee blesse is it not the Communion of the blood of Christ 1. Cor. 10.16.17 for wee that are many are one bread and one body because we are all partakers of one bread therefore fly from Idolatry 1. Cor. 10.14 and haue no fellowship with the diuels 1. Cor. 10.20.21 c. Also we are all baptised into one body by one spirit namely in Baptisme and haue been all made to drinke into one spirit namely in the holy Supper therefore shall wee as members of one body take care for each other and one member haue patience and compassion with another 1. Cor. 12 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27. And we beleeue lastly that for the most part God holdeth his Church vnder the Crosse and will first make it fully perfect and glorious hereafter in the life to come according to the patterne of his Sonne who entred into glory by affliction and sufferings CHAP. III. That we haue not founded and learnt such our faith from blind reason much lesse from the reuelation of Satan as some calumniate vs nor from the weake writings of men But onely and alone out of the infallible word of God through the gratious inlightening of his holy spirit THis is our faith which wee haue not founded learnt from blind reason as some accuse vs much lesse from Satans inspiration as some calumniate vs for causes which shall bee shewen in the fifth Chapter also not from the weake writings of men but onely and alone out of the vnfallible word of God through the enlightening of his spirit We reade indeed also the writings of men especially those whom God hath stirred vp in these last daies against the idolatrous Popedome such as were of Luther Melancton Zwinglius Oecalampadius Bucer Brentius Caluin Beza c. And confesse to the glory of God that we haue receiued information from them and do daily receiue the better how to vnderstand a â—ight the holy Scriptures and to vse the same to our profit But wee doe not found our selues in matters of faith vpon the same or any mans writings else but we found our selues in matters of
Scripture Clearance of the third contrariety betwixt Doctor Luthers opinion and the holy Scripture as wee haue aboue touched is this that the holy Scripture saith Christ once dying for vs can henceforth die no more Which is euen as much as if it said his body can be no more without blood and his blood can be no more really seuered from the body or be shead out of the body But Doctor Luthers opinion brings this with it that now euery day namely as often as the holy Communion is administred that the body of Christ is without blood and that the blood of Christ is really seuered from his body For the bread is indeed seuered from the wine really When now the body is in the bread and not in the wine and contrariwise the blood is in the wine and not in the bread then is it indeed manifest that they must be separated really from each other And Doctor Luther yeelds that that is his meaning where he saith I am to know that I receiue the body of Christ in the Sacrament without blood Tom. 3. fol. 529. Vpon this Contrariety doe wee not finde any thing of respect which Doctor Luther hath answered in his strife writings Neither doe wee see how it is possible to answere any thing groundedly and therefore it remaines as it is And this is now sufficiently spoken of the second cause why wee cannot giue approbation to Doctor Luthers opinion about the bodily presence of the body and blood of Christ in the bread and wine of the holy Supper namely whilest such an opinion hath not onely no ground in Gods word but also is manifoldly against the same 3 The third cause wherefore we yeeld not no Doctor Luthers opinion namely whilest it hath no testimony from the old Apostolicall Churches but was first batchâ—d in the blindest times of Popery The third cause is that such a construction hath no testimony from the Apostolicall Churches but was first founded many hundred yeeres after the birth of Christ in the very darkest daies of Popery as the Reader may easily come to vnderstand out of the following witnesses of the old Doctors of the Church Tertullian who liued about the yeere of Christ 200. saith The Lord tooke bread and diuided it amongst his Disciples and made the same his body in that he said This is my body that is a representatioÌ„ of my body Cyprian who liued about the yeere after Christ Serm. de Chrism 240. saith That the bread and the wine are the body and the blood of Christ as the betokening and the betokened thing vsed to be tearmed with one name Gregory Nazianzen Apologet. who liued about the yeere of Christs birth 360. nameth the bread a signe answerable to the body of Christ Chrysostome who liued about the yeere after the birth of Christ 370. saith Psal in 22. Bread and wine are a figure of the body and blood of Christ Also Homil 17. ad Heb. the Supper is a token and signe of remembrance of the death of Christ Augustine who liued about the yeere after the birth of Christ 390. saith The Lord hath commanded a representation of his body in the Supper a Psal 3. Also The Lord hath himselfe not spared to say This is my body when he gaue but a token of his body b Contra Adim C. 12. Also The Sacrament is named being one thing with the name of the same thing which it signifieth c Epist 23 ad Bonif. Also The Scripture vseth euen so to speake that it nameth the token as the betokened thing d In Joh. N. 63. Also The heauenly bread which is the flesh of Christ is in his kinde called the body of Christ it being indeed a Sacrament that is a holy token of the body of Christ which was hanged vpon the Crosse visibly palpably and dyingly And the offering of the flesh which is performed by the hands of the Minister is tearmed the suffering and dying of Christ vpon the Crosse not that it is the thing it selfe but that it betokeneth it as a mystery e Sent. Prosp Theodoret Dial. 1. who liued about the yeere after the birth of Christ 440. saith Our Sauiour himselfe hath changed the names and hath giuen the name of the tokens to his body and of his body to the tokens c. And in sundry places hee nameth the bread and wine in the Supper a representation and opponent signe of the body and blood of Christ Beda who liued about the yeere after the birth of Christ Super Lucam 730. saith Christ hath instituted in stead of the flesh and blood of the Lambe the Sacrament of his flesh and blood in the representation of bread and wine De coeâ—â— Domini ad Carolum Magnum Bertram who liued about the yeere after the birth of Christ 800. when some began to beleeue the bodily presence of Christ in the Supper and being demanded thereabouts by Charles the great freely declared That the bread is figuratiuely and not really the body of Christ From the witnesses it is very manifest that the euill custome of the bodily presence of Christ in the Supper did not arise before such time as that Popery got the mastery Wherefore cannot wee otherwise estimate such a custome but for a Popish leauen About which no man hath any iust cause to wonder that Doctor Luther who otherwise was a deadly enemy to the Popedome did neuer encounter this abomination of the Popedome Euen Elias the Prophet also did not encounter the calues of Bethel 2. King 25.15 which Ieroboam had set vp but they remained euen vnto the daies of King Iosias and yet neuerthelesse they were Baalitish abominations God hath such a manner that hee accomplisheth not all by one man that so no man might be made an idoll but must ascribe the honour onely to him And also there were outward causes which were a hinderance to Doctor Luther that he could not attaine to the true ground of this matter For first hee was borne and brought vp in the Popedome and hee was a Frier full fifteene yeeres long in which many yeers and from his childhood the euill custome of the bodily presence of Christ in the bread was so strongly rooted in him that he could not easily remoue it out of his heart afterwards Euen as also many other Popish errours as the Purgatory Transubstantiation the Communion vnder one kind and honouring of the Sacrament calling vpon the Saints c. in the beginning of his Reformation for certaine yeeres together cleaue fast vnto him Secondly and whereas Doctor Carlstadt would shew vnto him that hee failed in this point then did not Carlstadt onely bring it in very vnbefittingly in that that he said that Christ with the word this pointed not to bread but to his by-sitting body at table which Doctor Luther could easily confute him in and so thereby he was more and more fortified in
that in the same point also we differ not so much as many people imagine WHich whilest wee doe and seauer as befitteth that which he taught with wel considered counsell from those vnconsiderate speeches which sometimes fell from him in the heate of contention then appeares it plainely that he both beleeued and taught of all and euery necessary point euen as we beleeue and teach that one point of the holy Supper excepted And yet differ we not in the same point so much from each other as many men take it For it so being that in all Sacraments two things are to be considered first the tokens and then the betokened riches whereon out of all doubt more dependeth many thousand times then on the outward tokens then are wee agreeable in all things with Doctor Luther in the betokened treasures of the holy Supper For euen as Doctor Luther taught that the betokened treasures in the holy Supper or the same to which the holy Supper pointeth which maketh a man right and blessed before God is not the bodily but the spirituall eating and drinking of the body and blood of Christ a In the Sermon vpon Sacraments â—ay â—rinted in quarto 1523 in the 55.56.57 deafe Alsâ— in the Church Postil prâ— at Strasburg 1529. in the 2. part 102. Also in another Sermon of the Sacrament in the Church Postil pr. at Wittenberge anno 1540. in the first part 129. euen so teach wee also Also euen as Doctor Luther teacheth That the bodily eating and drinking of the body and blood of Christ is nothing else then to beleeue that Christ hath giuen his body to death for vs and his blood to bee spilt for the forgiuenesse of our sinnes b In the former places Also in the expounding the Epistle on Septuagessimae Sunday pr. in Wittenberge Post 275. B. Euen so teach we also Also euen as Doctor Luther teacheth That all they who doe eate and and drinke spiritually the naturall body and blood of Christ that is that doe beleeue that Christ gaue himselfe to death for them are by such a faith one bread and one spirituall body with Christ and themselues and therefore they can in Christ lay hold on all things and on the contrary they are again indebted to aduenture all in the behalfe of Christ and his members c Jn the former places also in Tom. 3. Ion. 235.206.207 Euen so teach we also Onely heere lies the difference what the outward tokens bee by which bodily eatings from which the vngodly are not exempted the spirituall feeding vpon the body and blood of Christ which belongeth to the children of God is betokened confirmed and sealed We say the same outward tok ns are bread and wine Doctor Luther vnderstands they are not onely bread and wine but also the body of Christ in bread and the blood of Christ in wine And so the difference betwixt our doctrine in the Supper and Doctor Luther lieth not in the ground of saluation but onely in the tokens which should shew vs to the ground of saluation It may please the reader rightly to consider Doctor Luther contendeth very hoâ—ly for the bodily presence and mouthly feeding vpon the body and blood of Christ in the holy supper But for all that he doth not estimate the sâ—m bodily presence and mouthly feeding for to be the true treasure and kernell of the holy Supper but onely to be the tokens or for a part of the tokens whereby the true treasure and kernell of the holâ— Supper namely the spirituall and alone blisse-making feeding of the body and blood of Christ which only is performed by faith is betokened and sealed vnto vs. As is to bee collected by these his words where he saith Christ hath not instituted the two kinds namely bread and wine barely and nakedly but his true naturall flesh in bread hath he giuen and his true naturall blood in the wine that so he might giue a perfect compleat Sacrament Tom. 1. Ien. 205. Also it is not enough to seed vpon the body and blood of Christ outwardly as it is not enough that a man paint oates before a horse to seede him withall Hee must haue true oates a In the Church Post il de Anno 1529. part 2. fo 102. B. Also the flesh is not profitable The words that I speake are spirit and life saith Christ With which words he will shew that the fleshly eating of the flesh is not pr fitable But to beleeue that Gods Sonne is flesh and came from heauen and shead his blood for mee that that is profit and life Therefore to eate the flesh of the Sonne of God and to drinke his blood is nothing else then that I doe beleeue that his flesh is giuen for mee and his blood is spilâ— for me and that hee hath ouercome for mee death diuell hell and all mishaps Out of which faith floweth a powerfull confidence in him and a stout and bold spirit against all mischance so that hereafter I haue no cause to feare whether it bee â—inne death diuell or Hell whilest I am assured that my Lord hath cast them vnder my feet and ouercome them for me That is caused by the spirituall eating and not by the bodily The spirituall and inward eating in the heart doth it not the outward which is effected in the Sacrament b Euen in the same place Behold Reader those our Doctor Luthers owne very words whereby hee manifestly teacheth and witnesseth that the bodily eating and drinking of the body of Christ which he vnderstands to bee acted in the holy Supper not to bee the right blisse-making eating drinking of the children of God but onely that it is a token which the wicked can as well receiue as the godly as he saith in other places Iudas receiues it euen as well as Peter Therefore the difference betwixt vs and Doctor Luther consists not in the foundation of saluation in cause of the holy Sacrament for whether Iudas receiued it as well as Peter that cannot be the foundation of saluation Else were our foundation very barely grounded But the difference consists onely in the tokens which shew vs onely to the foundation of saluation and shall giue vs assurance in our hearts Whilest we now agree in the true ground of saluation that is that the spirituall and alone blisse-making eating and drinking of the body and blood of Christ which is acted by faith as we God bee thanked therein agree in all things together is it not then most lamentable that wee should separate our selues so shamefully one from another about the tokens which the wicked can receiue as well as the godly CHAP. V. Wherefore we cannot agree in all things with Doctor Luther in the point of the holy Supper YEa wherefore doe you it then might some man say Wherefore doe you not giue Doctor Luther and his followers right and so were the contention ceased Answere That is not the way to exclude discord
in the Churches of God that one should say the other holdes truth to please him though in his heart he thinke the contrary For God hath flatly forbidden and said Esa 5.20 Woe vnto them which put darkenesse for light and light for darkenesse But this is the way to hold peace and vnity in the Churches of God that one beare with the infirmities and errours of another which ouerthrow not the foundation of saluation and condemne them not for them And this haue wee hitherto done to the vttermost and will doe it hereafter it pleasing God the Lord and as well beare with Doctor Luther himselfe as also with his followers and not condemne them being that otherwise they make a good confession of the foundation of faith Onely we desire as requisite that they also may beare with vs where they vnderstand that wee faile and not presently giue vs to the diuell as their custome is It is well knowne ouer Christendome that wee haue nothing from the world but despite and shame crosse and persecution because we agree not with Doctor Luther in all things about the holy Supper And therfore euery vnderstanding man can easily iudge that there is an higher force then any thing in this world that must occasion it For we are not of such a commixture that we should rather desire despite and shame crosse and persecution in this life rather then honour peace and rest amongst men Therefore it is our entreaty that no man will ouershoot himselfe in condemning vs because that we are gone aside from Doctor Luther in some measure in the point of the holy Supper But godly Christians may bee pleased to consider the motiues mouing vs so to doe and in such consideration not be led away in respect of Doctor Luthers credit He was a notable man and highly indued But it is no new thing with God the Lord to reueale something to a simple vnlettered man which hee would neuer make knowne to the greatest Doctors of all And God will so haue it that wee shall acknowledge such his counsels and shall yeeld him obedience therein as it is written Quench not the spirit despise not prophesying 1. Thes 5.19.20 Also If any thing bee reuealed to another that fitteth by let the first hold his peace 1. Cor. 14.30 These are the motiues beloued Reader which moue force and driue vs to depart from Doctor Luthers opinion in this that the body of Christ should be really in the bread of the Supper hidden c. because wee see and wee are perswaded in our consciences that such an opinion hath not onely no ground in Gods word but indeed is cleane against the same and hath no testimony from the old Apostolicall Churches but was first hatched in the blindest times of Popery and serues to no other end then to vnderprop the Popedome and to darken the Gospell of Iesus Christ The aforesaid opinion of Doctor Luther hath no warrant in the word of God The first cause wherefore wee cannot receiue Doctor Luthers opinion whilest plainely to say it hath no warrant in Gods word which is from hence manifest and cleere For whatsoeuer shall haue warrant from thence that must be either expresly written therein or it must be such as can well be drawne from thence by necessary consequence Now stands Doctor Luthers opinion that the body of Christ should be in the bread not expresly written in Gods word For Christ saith not that his body is in the bread but that the bread is his body as plainely appeares by the text And hee tooke the bread and thanked and brake it and said This is my body But not therein is my body And also such a construction followes not out of the word of God Christ indeed shewed forth bread and said This is my body But it followes not of necessity that he meant it so as if he would haue said Therein is my body For this maner of reasoning when one saith This is this or that hath nor alwaies such a meaning as if one said Therein is this or that But this manner of reasoning when one faith This is this or that hath often this meaning as if one would say this betokeneth this or that or which is to one effect as Doctor Luther himselfe confesseth Tom. 3. fol. 343. B. This is a token and signe of this or that For example Gr. 26. where Ioseph saith to Pharaoh Seuen kine are seuen yeeres that can no otherwise be vnderstood then as if he had said Seuen kine betoken seuen yeeres Euen in like manner when Christ said to his Disciples Mat. 13.38 Luk. 8.11 The ground is the world the seede is the word of God c. That can be no otherwise vnderstood then as if he had said The ground betokeneth the world the seed betokeneth the word of God The very like where Paul speaks of the Rocke 1. Cor. 10.1.4 Gal. 4.24 which yeelded forth water for the children of Israel in the wildernesse The Rocke was Christ Also of Hagar and Sarah These are the two Testaments These speeches can no otherwise be vnderstood then as if hee had said The Rocke betokened Christ Also Hagar and Sarah betoken the old and the new Testaments And such examples are not onely found in those places where dreames and parables or visions are spoke of as some are ready to alleage but such examples are also found in the institution of the Sacraments As in the institution of Circumcision God saith This is my couenant Gen. 17.10 where he meant this shall be a token of my couenant as hee presently after cleared vers 11. And as the Apostle Paul saith thereof Rom 4.11 where hee saith that Abraham receiued the signe of Circumcision as the seale of the righteousnesse of faith The like saith God in the instituting of the Passeouer Exod. 12.11 It is the Lords Passeouer where he meant It shall be a token and remembrance or a signe of the Lords passing by your houses when he slue the first borne in Egypt as hee himselfe also presently declareth Exod. 12.13.14.27 Exod. 13.9 Whilest now this construction when as one saith This is this or that can also be vnderstood as if one said This betokeneth this or that and such a construction is not against the word of God euen when the Sacraments are spoke of it followes that one cannot so conclude as Doctor Luther concludes Christ spake of the bread This is my body that therefore he meant Therein is my body That followes not as is before said For hee could also haue well spoken That betokeneth my body or which is all one That is a token or signe of my body Yea it is easilier to to be beleeued that he meant This betokeneth my body or this is a signe of my body then Therin is my body For this manner of speaking when one saith This is this or that in stead of therein is this or that is neuer any where vsuall but when vessels
are spoken of wherein something is comprehended then saith one This is that or that when he meaneth Therein is this or that For example a man pointeth to a fat and saith this is Rheinish wine when he meanes therein is Rheinish wine Now the Sacraments are no vessels wherein the goodnesse of God are shut in as wine or beare is in the corner of a fat But the Sacraments are tokens or seales whereby God betokeneth confirmeth and sealeth his bounty and the part wee haue therein vnto vs as is well knowne Whilest then the Sacraments are not vessels from whence shall a man coniecture that Christ would speake thereof as men are vsed to doe of vessels Is it not more to bee credited whilest the Sacraments are tokens that Christ also meant so as men vse to speake of signes Now it is the manner both by God and man when one speaketh of signes that one giues the token the name of the betokened thing it selfe and saith This is that or that when he would say This is a token of this or that For example In godly matters of the Circumcision saith God This is my couenant Gen. 17.10.11 whereas hee meant This shall be a token of my couenant as is before rehearsed And in the like manner in worldly matters when a man strikes on a painted hand with a bill in a Princes camp or Court men say this is the freedome whereas it is meant this is a token of the freedome or it is a signe that freedome is in Behold Reader this is the custome both by God and man and so vseth God and man to speake that they say namely This is that or that whereas they would say This betokeneth this or that or this is a token and signe of this or that Wherefore should then the Sonne of God onely in the institution of the tokens of his grace speake any otherwise for that the holy Supper is a Sacrament that is a holy token or a holy signe or remembrance of the death of Christ that is vncontroleable it so being that Christ so calleth it himselfe where hee saith Doe it in remembrance of me Whereas now Christ instituted the Supper to that end that it should be a remembrance or a calling to minde or token and signe how that Christ gaue his body and blood to death for vs wherefore should wee not so vnderstand the words which Christ speaketh of bread This is my body as it is of common vse both by God and men to vnderstand the like words which speake of tokens and remembrances and callings to minde as if hee had said This bread which I breake before your eyes and command you to eate shall be a remembrance or calling to minde how that I haue or shall breake my body vpon the Crosse that is let my selfe be slaine martyred and killed that I might be vnto you a true bread of euerlasting life that is a right powerfull deliuerance from the euerlasting hunger and misery which else you must haue endured in hell Wee demand of euery man vpon his conscience what should hinder that this constructiō of Christ words should not take place We doe not yet say that it must needs be so but onely this is that we say now that no man shal shew any waighty cause wherefore it may not well bee so It is first of all alleaged that that word is Tom. 3 fol. 471. B. will not beare it that it should be taken figuratiuely but that word is must alwaies be vnderstood really But the cleane contrary is already shewed by many examples and sufficiently manifested Then they alleage the words of Christ This is my body being words of a testament and therefore they must be vnderstood according to the letter as it standeth But where stands it written that in the Testaments all words must be vnderstood litterally as they stand And where is there any where a Christian man vnder the Sun who euer vnderstood these words The cup is the new Testament literally as they stand namely that the cup is the new Testament that is the forgiuenesse of sinnes the holy Ghost and the euerlasting life it selfe For those are the treasures which God hath promised and published in the new Testament or new Couenant that is in the Gospell If now any man should beleeue that a cup which sometimes a Gold-smith made should bee the new Testament it selfe that is the forgiuenesse of sinnes and the holy Ghost that would we gladly vnderstand Yea or if there were any man in the world that did beleeue that the bread it selfe were the body of Christ as the words of Christ stand Tom. 3. fol. 485. and many other places that would wee gladly vnderstand Doctor Luther saith No but bread is bread and remaines bread euen in the middest of eating it But in the bread is the body of Christ Then remaines he not by the words as they sound For the words of Christ sound vndeniably thus that that which hee tooke in his hand and broke namely the bread was his body but not that in bread was his body as Doctor Luther saith Also not that vnder the formes of bread and wine was his body as the Papists say And so is there no man in the world who vnderstands the words as they sound but they all fly from the words and seeke the construction one this and the other that Yea Doctor Luther confesseth sometimes most plainely that in the words of Christ This is my body is a Synecdoche a Tom 3 fol. 80. and 484. that Synecdoche is a figure b Tom. 3. 80. or a trope c Tom. 3 456. The figure Synecdoche makes all very cleare d Tom. 3 80. c. What is then in the mindes of men that they keepe the common people vp with this false position That in the words of Christs Testament there is no trope or figure to bee admitted but wee most remaine simply by the sound of the bare letter Brentius in John 6. Some say that though it be without No that in the words of Christ This is my body a Trope must be admitted yet must it not bee such a trope which giue the words a figuratiue construction For in the Sacraments of the new Testament there are no significations Tom. 3. fol. 503. But this rule is also false And Doctor Luther himselfe witnesseth in many places that euen as well in the Sacraments of the new Testament as in the Sacraments of the old Testament there are significations For euen so speakes he of the holy Baptisme in the little Catechisme Question What signifieth the Baptising with water Answere Many more the like places there are Tom Ion. fol 183. 184. 115. 186. 187. Jn the Sermon of Baptisme It signifieth that the old Adam with all sinnes and bad lusts should be drowned in vs and wee should arise to bee new creatures c. Which is as much as if hee had said
with one word It betokeneth the new birth or regeneration For regeneration is nothing else but a deading of the old man and quickening of the new Euen so saies Doctor Luther Tom. 1 Jen. fol. 204. 205 26. This is the true signification of the Sacrament Also it is not enough that a man know what the Sacrament is and what it signifieth Also yet was Christs body giuen therefore that the signification of the Sacrament might be taken to heart And therfore also is this rule false and nothing where men say That in the Sacraments of the new Testament there are no significations Therefore cannot the words of Christ haue that construction This is my body as if he had said this signifies my body There are significations in all Sacraments as well in the new as in the old Testament Onely heere is the difference that the Sacraments of the old Testament had relation to the Messias to come but the Sacraments of the new TestameÌ„t haue their relatioÌ„ to Christ already come As Doctor Luther himselfe very notably and well sheweth in the Church Postill in the exposition of the words of Saint Paul 1. Cor. 10.3.4 Our fathers haue all eaten one food namely with vs and haue all drunke one spirituall drinke c. where he saith It is euery where one faith and spirit Postill Wittenberg anno 1540 in the winter part fol. 275. though seuerall tokens and words be there The tokens and words are from time to time deliuered otherwise But there remaines yet all one faith in the onely one God who by seuerall tokens and words deliuered at times doe communicate one faith and spirit and worketh in all the Saints of God by the same one manner of pardon of sinnes deliuery from death and purchase of saluation whether it bee in the beginning middle or end of the world That is Pauls meaning here that he fathers haue eaten the same food and drunke the same drinke with vs yet addeth he that word spiritually vnto it For outwardly and bodily had they other tokens and words then we but euen the very same spirit and faith of Christ which we haue But to eate and drinke spiritually is nothing else then to beleeue the word and tokens of God as Christ also saith Ioh. 6. He that eateth my flesh and drinketh my blood dwelleth in me and I in him Also my flesh is meate indeed and my blood is drinke indeed that is hee that beleeueth in me he shall liue Also they drunke of the spirituall rocke which followed which was Christ that is they beleeued in the same Christ in whom wee beleeue although hee was not then come in the flesh but should come afterward And the token of such their faith was the materiall rocke where they drunke of the materiall water euen as wee by the materiall bread and wine vpon the alter eate the true Christ spiritually that is in eating and drinking outwardly doe wee nourish faith inwardly Whilest now these things are thus and whilest in all Sacraments there are significations and signes as also the Apology of the Auspurges Confession saith with the ancient Doctor Augustine of all Sacraments The Sacrament is a visible word for the outward token is a picture whereby the same is signified which is preached by the word c. Seeing therefore say wee that there are significations in all Sacraments therefore it followes that also this manner of speech hath place in all Sacraments where one saith This is this or that when it is meant this betokeneth this or that Neither can any waighty cause be showne wherfore the words of Christ This is my body should not euen so bee vnderstood as if hee had said this betokens my body or which is all one this is a token or remembrance or calling to mind of my body Out of which wee doe further conclude whilest the words of Christ This is my body must not bee so vnderstood as if he had said Therein is my body but may well be vnderstood so as if he would haue said this betokens my body that accordingly Doctor Luthers opinion where hee saith that the body of Christ is in the bread out of Christs words where hee said This is my body hath no necessary conclusion And this is the first cause why wee cannot leane to Doctor Luthers opinion about the reall presence of the body of Christ in the bread namely whilest such a construction hath no ground in the word of God it being so that in neither stands expresly in the words of Christ neither can bee drawne from thence by any necessary consequence The second cause why we cannot yeeld to Doctor Luthers aboue named opinion is this The second cause why we cannot leane to Doct. Luthers opinion namely whilest it is flat against Gods word for that wee see and are assured in our hearts that such an opinion hath not onely no ground in the word of God but also that it runnes flatly against the same For first of all so witnesseth Gods word cleerely that Christ ascended into heauen fortie daies after his resurrection and at present is no more vpon the earth I am no more in the world saith Christ Ioh. 17.11 And the Apostle to the Hebrewes shewes it very largely that he must by the offering of his body enter into the heauenly Sanctuary And concludes therout that therefore if hee were vpon earth then were hee not Priest in the 8.9 10. Chapters See Reader this is the cleere and infallible word of God that Christ is not any more bodily vpon earth therefore cannot the contrary that hee is now vpon earth bee true Secondly the word of God witnesseth cleerely that Christ hath once himselfe renounced and said that the bodily eating of his body is not profitable to saluation the flesh profiteth not namely to be eaten with the mouth as the Capernaites meant that they must eate his flesh Iohn 6.63 What now Christ hath once cast away as vnprofitable to saluation that is vnpossible that hee should againe haue euer ordained it as profitable to saluation For he recals not his word neither wil he rebuke himselfe of lying as Doctor Luther truly writeth Tom. 3. fol. 530. B. Thirdly the word of God witnesseth plainely That Christ once dying for vs henceforth dieth no more Rom. 6.9.10 Therefore shall not his blood heereafter bee seuered from his body any more really Tom. 3. fol. 529. as Doctor Luthers opinion sheweth For hee saith his body is in the bread without blood and his blood in the wine without the body This is as much as if he said that his body is dead in the Supper For a body without blood is dead Now his body cannot die any more therefore neither can the opinion of Doctor Luther of the reall and separated presence of the body of Christ in the bread and his blood in the wine be right Doctor Luther troubleth himselfe very much C'earanâ—e of the first difference betwixt
to the former saith Hierome Hier ad Pammach And euen in like manner is it with the sealed graue stone though it cannot bee shewed that Christ did arise till such time as the Angell had rolled the same away euen as Matthew expresly writeth that he rolled it away Chap. 28.2 It is beleeued also saith Doct. Luther Tom 3. fol. 460. that Christ was also so borne of his mother Answere It is not euery where beleeued and there is no necessity to beleeue it for it is not written any where in the word of God This is written in the word of God that Christ was conceiued supernaturally without the helpe of man only by the power of the holy Ghost But that hee should bee borne supernaturally and come out of the body of his mother being closed that stands not at all in the word of God but much more the cleare contrary is written therein For the Law is expresly referred to Christ which saith Euery man child that first openeth the wombe shall be called holy to the Lord Luk. 2.23 and what needeth much disputing Christ himselfe cleareth it Luk. 24.39 where hee saith Behold my hands and my feete it is I my selfe handle me and see for a spirit hath no flesh and bones as ye see mee haue By which words he most clearely sheweth that the second manner of being somewhere namely to bee vnseene and vnpalpable is not common to bodies but belongeth to the spirits Therefore this opinion that the body of Christ should be vnuisible and vnpalpable as the spirits are hath not onely no ground in Gods word but is also flat against the same And admit that it could bee shewed out of the word of God that the body of Christ were at present vnsightly and vnfeeleable yet were not the Contradiction which is betwixt the holy Scripture and Doctor Luthers opinion where the holy Scripture saith hee is not at present more vpon earth but Doctor Luther saith hee is yet now vpon the earth nothing at all ended thereby For the spirits also or Angels though they bee vnuisible and not to bee handled as they bee yet neuerthelesse are they but in one place at one time Therefore if it bee true as it is that Christ is at present in heauen then can he be no more vpon the earth after the second maner then after the first together at one time And accordingly the bodily presence of Christ together in many thousand places that is in all places where the holy Supper is celebrated by the second manner of being in a place namely as the created spirits are in one place can neuer bee defended and maintained But will a man haue the bodily presence of Christ alike in many thousand places then must hee also of necessity ascribe to the body of Christ the third manner which manner is to be alike wholly and altogether in all places Now Doctor Luther confesseth that this manner is proper to God onely Tem. 3. fol. 457. B. where he saith This manner is onely ascribed to God as hee saith by the Prophet Ieremy Am I a God at hand Ier. 23.23.24 and not far off doe not I fill heauen and earth c. See Reader there Doctor Luther confesseth and proues it by the word of God that the third manner of being namely to be wholly in all places entirely belongeth to God himselfe And yet neuerthelesse where he seeth Marke Reader the fountaine of vbiquitie that the bodily presence of Christ in the bread of the holy Supper cannot otherwise bee maintained by him he lets the heate of contention and desire of the victory so farre beare sway that he addeth against the presently forenamed knowledge and confession of his owne and saith The body of Christ hath also the third manner vpon it of being somewhere Tom. 3. fol. 459. 460. c. And clearer yet The body of Christ is euery where Tom. 3. Ien. fol. 457. And was at that time euery where when hee walked vpon the earth Tom. 3. fol. 354. 493. Also Yea hee is in all places from his mothers wombe Tom. 3. fol 464. Also It is all through and through full Christ euen according to the manhood Tom. 3. Ien. fol. 458. Also Heauen and earth is his sacke as the corne filleth the sacke euen so fils he euery thing Tom. 2. Wit fol. 115. B * In the Sermon against the Swarme spirits Also Hee is ouer all in all creatures so that I can finde him in stone in fier in water or euen in the snare as hee is certainely there Note This Sermon is left out in the Jenish Tomis Tom. 2. Wit fol. 96. B. Yet suffers he not himselfe to be catcht and laid hold on hee can well deliuer himselfe c. Tom. 3 Ien. fol. 355. This is in truth a lamentable example out of which one may see what contention can do when one yeelds too much vnto it It is also a sufficient more then sufficient testimony that the doctrine of the bodily presence of Christ in the Supper cannot be right For what is right that can also bee maintained with vpright grounds as Sirack saith The Law shall be fulfilled without lies and wisedome is sufficient to a faithfull mouth Chap. 34.8 Now can the doctrine of the bodily presence of Christ in the Supper neuer be maintained with found grounds But if a man will maintaine it then must hee take the falsest grounds to helpe him which may bee thought of to maintaine it namely the omnipresence of the body of Christ as the reader seeth therfore it is vnpossible that such a doctrine can be true But some man might say you haue not as yet proued that the Omnipresence of Christ is a false ground Answere What need is thereof much proofe Doctor Luther hath at last himselfe againe acknowledged and confessed Pag. 152. as the Brunswicks Diuines at the conference at Quedelburg openly testified and with sufficient documents explaned and manifested Also most of the Lutheran Diuines doe at present acknowledge it for all that they formerly vnderwrit the Concordien booke which was taken in hand to ratifie this opinion And all Christian men must acknowledge it or must confesse that the whole story of the Gospel is false yea that the whole Christian faith is nothing but a very meere sight in a looking glasse For a body which is euery where can neither be conceiued nor carried in a body nor borne into the world of such a mother who is not euery where Also a body that is euery where can neither bee captiued nor bound nor carried from one place to another nor be scourged nor crucified nor put to death nor bee taken from the Crosse nor bee buried of those who are not euery where c. That must all Christian men confesse And all doe vniformely confesse it also three or foure Cauellers excepted with whom wee hereof dispute in vaine For they know well aforehand that they faile