the party baptized and in the Lords supper bread wine with the rites and orders that christ himselfe ordained And this againe by a double manner of speech for sometimes vnder this worde there are meant onely the outward signes as when Augustine affirmeth August that the wicked do eate Christ as in respect of the sacrament And somtimes it is vsed for the signes ioyned with the very thing it selfe signified as when Irenaeus saith Irenaeus that the sacrament consisteth of two things one heauenlie and the other earthlie for hee calleth the heauenlie thing the body and bloud of christ and the earthlie the bread and the wine and all that together hee nameth the sacrament And this much concerning the word it selfe or the name sacrament Let vs now at the length come to the matter Sith nowe therefore that euerie sacrament is a signe wee must needes put the word Sacrament in the predicament of relation or relatiues as the logicians call them that is amongst such things as haue mutuall respectes one of them to an other And sith relation must needes be amongest sundrie thinges which haue mutuall respect one of them to an other wee must therefore of necessitie confesse that in the sacraments there is a signe and the thing signified Neyther when I deliuer these 2 parts which indeed do meete or wherof in truth al sacraments do consist do I shut out the word August Let the worde saith Augustine come vnto the element and it shal become a sacrament I do not therefore exclude or shut out the worde which is as it were the life soule of either of the parts and to which the sacraments themselues as wee haue saide before are adioyned as seales And thus farre foorth euen they agree with vs which otherwise doo most of all dissent from vs. Wherefore lette vs nowe see which bee those signes and which bee those thinges signified for in this point we doo not all agree Wee call water the signe in Baptisme and the thing signified we call Christs bloud by the washing whereof we hauing obtained forgiuenes of sinnes and being mortified in our flesh we are saued But concerning baptisme I will not nowe say anie more In the supper certainelie there are two signes or rather signes of two sortes For some of them are certaine materiall and substantiall signes as for example the bread and wine other-some are actions and sacramentall rites which are not for all that vaine or superfluous acts but haue there certaine sacramentall consideratton and respect from the Lordes institution of whiche point wee will speake heereafter I say then that in the Lordes supper these are outward materiall visible and as you would say palpable signes that God hath annected vnto his word euen the bread and wine This the Papistes denie as who after that they haue confessed that the sacraments doo consist of a signe and a thing signified doo yet notwithstanding afterwardes take the bare accidents of bread and wine as coulour forme and such like for the signes themselues for they maintaine that in the Lords supper there remaineth not the substāce of bread and wine but that that vanisheth away that there cōmeth in the place thereof the substance of the Lords bodie and bloud Therefore in their iudgement the signes shall be the accidents And which I beseech you Forsooth whitenesse roundnes and rednesse if they consecrate red wine which accidents they doo by a new name call kind shew or forme Augustine But as Augustine rightlie teacheth Vnlesse there were a certeine analogie proportion and agreement betweene the things signified the signes themselues they could not be counted sacraments Now betweene accidents substances there is no agreement therefore the sacraments as they call them shal not be sacraments for it behooueth the signes so to agree with the things signified that they may represent to mēs minds that which they signifie I will speake somewhat more plainelie A similitude If admonishing some one I would haue him with his eies to behold and with his mind to cōceiue a man I will not set before him the image of a horsse or of an oxe to looke vpon because that outward shape or forme of an horsse or of an oxe cannot beget in his mind the conceit portrature or image of a man although all these things that is to say man horsse oxe c. are referred to one generall word or terme to wit liuing creature much lesse then shall the shape of an herbe or forme of an horsse bring to my minde and memorie the forme or shape of a man and least of all others shall those accidents which are void of all substance as whitenesse rednesse roundnesse c. call to my remembrance things that in deed are to wit the bodie bloud of Christ In that papists make the accidents of the elements the signes of the sacraments there followeth three absurdities therevpon But it was the Lords purpose in his supper to offer vnto our mindes and thoughts the verie food of our soules that is to say Christes bodie deliuered to death for vs and his bloud shed for the forgiuenes of our sinnes betweene which and those accidents there is no proportion and agreement whereas yet notwithstanding bread and wine the verie food of our bodies in deed doo most fitlie euen set before our verie eies almost that same spirituall nourishment that we must haue from him And sith no man can be fed by accidents how can such accidents then represent that same eternall food Furthermore though by the meanes of some accidents materiall things may be set before our eies yet all accidents doo not belong to or agree with euerie matter for manie both white and round things may be beheld which shall not for all that represent a bodie and who hath told them that the bread which Christ brake and gaue vnto his disciples was white or round in such sort as they bake it and make it Therefore the true signes of Christes bodie and bloud are the verie bread and the verie wine which thing the apostle declareth 1. Corinth 10.16 saieng The bread which we breake is the communion or partaking of the bodie of Christ and the cup that we blesse is the partaking of the bloud of Christ And that same consubstantiation or transubstantiation is a filthie forgerie and deuise of satan Now let vs come to the thing signified and first wee will declare Enemies to truth are of two sorts that is ignorant and malicious what manner and kinde of signification this is that wee speake of For this is obiected against vs partlie by some that know not what is deliuered and taught in our churches and partlie by other some that doo maliciouslie slander vs that wee saie wee set out to be beheld in the sacraments as it were a vaine picture or a certeine dead image that maie stir vp in vs the remembraunce of Christ when yet notwithstanding
we are woont euerie where to beat vpon this point that by the sacraments Christ is not signified vnto vs as when we beholde Cesars image picture we are woont to remember Cesar and nothing beside for in the signes hauing the word adioined vnto them we teach Christ and all his benefits to be so represented to vs and our mindes that he togither with all his graces is giuen to vs to be inioied of vs and in deed to be participated but yet after a spirituall maner and by faith Wherefore this action is not vaine neither are the signes and the very rites thereof naked emptie matters sith that which is signified is both most truelie offered vnto vs by God himselfe and most effectuallie receiued of such as beleeue This kind of signification Bernard well declareth by the similitude of a ring which the bridegrome deliuereth vnto the betrothed bride to the end that so she may not onelie thinke vpon the bridegrome deliuering it but that by this pledge of promise he might after a sort deliuer himselfe ouer vnto hir also And therfore Christ did not onelie say Matth. 26 2◠This is my bodie but also he added Take ye and eat ye Mainteiners of the truth charged to be defacers of the sacraments Ye see brethren what we thinke and hold touching these mysteries also what iniurie is offered vs when men say that we doo euacuat disanull the sacraments and transforme them into certeine vaine spectakles and shewes of Christ that is absent Other mens malice must not hinder vs from speaking truth Let vs notwithstanding as plainlie as possible we can declare what that is which is so in outward signes set before our minde to be looked into that yet notwithstanding it is a faithfull and beleeuing soule trulie exhibited and offered to be partaken by faith And what is that I say Truelie the bodie and bloud of the Lord. But who teacheth vs this or so instructeth vs Euen Gods owne sonne for he saith This that is to say Matth. 26.26.28 This bread is my bodie And this that is to say This wine conteined in this cup is my bloud By the way I will put you in minde of one thing Contention about wordes though it be not alwaies good yet when it may cleere the truth it may well be vsed least anie man might be offended because I say not This is my bloud in the masculine gender but This is my bloud in the neuter gender referring it either to the wine which is the neuter gender in Latine or to the cuppe conteining the wine which in Greeke is the neuter gender also for though I loue not to striue about words yet this point is well woorthie the marking Certeinlie he that saith Hic est sanguis meus in the masculine gender that is This is my bloud dooth point to or shew foorth nothing but his bloud But it is certeine that as before Christ did not propound his bodie vnto his disciples without bread so euen in this other part when Christ said so he would not set his bloud before his disciples without wine Therefore this Greeke Pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being of the neuter gender must needs be referred to the signe that is to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup which is therefore expreslie put downe in Paule concerning which or of which the bloud it selfe may be spoken wherevpon this ariseth that the Greeke Pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this cannot declare anie other matter or thing than this that is to say this thing or matter which I hold in my hāds to wit the wine that is cōtained in this cup which indeed cānot be expressed by this word Hic a Pronoune of the masculine gender as the meanest Grammarians may well and easilie perceiue Christes verie bodie bloud is the matter o◠thing signified in the Lords supper But to returne to the matter By these thinges you may perceiue what we vnderstand by the name or word of the thing it selfe or by the terme trueth sacramentallie sigifined namelie the bodie bloud of the Lord Iesus Wherefore first of all we dissent from the anabaptists In the matter of the supper we agree not either with the Anabaptists or sacramentaries who in sted of the matter of the sacrament signified doo put downe I knowe not what shadow or figuratiue thing as though it were some warlike cognizance pledge or watch-word by which christians might be discerned from such as be no christians Next we dissent from them likewise Or with such as vnderstand it onelie concerning Christes merits sundered from Christ himselfe who for the matter of the Sacrament established Christes force and power as also his merites but yet seuered from Christ himselfe For Christ said not this is the merit of my bodie Luke 22.19.20 which is deliuered for you but This is my bodie and this is my bloud neither is it without cause definitiuelie before hand added which is deliuered for you and which is shed for you So that it could not more plainelie haue beene said that verie Christ himselfe whose bodie was giuen for vs and whose bloud was shed for vs is truelie and verilie giuen vs in the supper to be the food of eternal life to vs. And therfore the matter of that sacrament is in deed that verie bodie which he offered vp for vs on the crosse and that bloud which he shed for the forgiuenesse of our sinnes so far off are we from deeming or thinking of some figuratiue or typicall bodie or some allegoricall bloud as certeine most fond men who doo not indeed well vnderstand their owne wordes minde and opinion are not ashamed to speake and write of vs that we so holde Now I come to the third point of this discourse for first I haue spoken of the signes and secondlie of the things signified Two sorts of people that in the sacrament of the supper haue erred in and about the right coniunction of the signes and the thing signified Now we are to see in the third place what is the knitting or ioining togither of the signes and the thinges signified wherein for the most part consisteth the whole determination of all this controuersie touching the sacraments The papists haue altered the ioining togither of the signes and the thing signified into a transmutation or change one of them into another than which what can be more absurd For certeinlie if the bread and the wine be in deede changed into the bodie and bloud of Christ as they affirme then we cannot chuse but affirme also that this is not to ioine the signes with the thinges signified but to change the signes into the thinges themselues or else the signes vanishing away or perishing to put the thinges themselues in their roome But let these men go as who in deed deserue not anie confutation their assertions be so absurd and blockish There are others at this present no
controuersie euen that such is Christes bodie namelie that it hath alwaies beene must of necessitie for euer be a verie or true bodie and therefore also circumscriptible and tied to a place The third reason Yea this I say further that God cannot be created by God nor that a thing created can be turned into God for if there were manie gods he could not be God to whō another created wer equall neither could that created god so called abusiuelie be God because that to be God to haue a beginning of time or in time are merelie cōtradictorie things or speeches The conclusion of this point Christs flesh therfore could not become the Godhead therfore could it not be indued with the incommunicable proprieties of the Godhead that is to say with such proprieties belonging to the Godhead as cannot be cōmunicated to any other but the Godhead alone amongst which this to be infinit to be wholie at one time euerie where is not reckoned in the last place Is this I pray you to deny Gods almightie power or do we in this follow the vngodlines of the blasphemous felow Plinie Plinius and his errors for he denieth that God is able to bestow immortalitie vpon mortall people or to call backe again such as are dead which is not only falslie but wickedly spoken also The selfe same partie denieth that God is able to kill himselfe or to bring to passe Truth may be propounded by some though they perhaps doo not well vnderstand the cause thereof that he that hath liued and is now dead should not haue liued then when he liued or that twise ten should not be twentie And heer in howsoeuer he fel fouly in the former he hath not missed the truth but rightlie denied these things to be in God onelie heerein he did most beastlie slip The cause why God cannot do some things is not so much want of power in him as because he cannot or will not be found contrarie to his nature that not knowing or beleeuing the nature of God he would haue these things to be arguments and proofs of Gods imbecilitie and weaknesse wheras contrariwise we know and beleeue that he cannot therefore doo these things because he himselfe cannot perish nor lie nor be changed But loe we are now at the length come to them who seeme most equall and vpright aboue all other who also auoiding all other forgeries and deuises doo stay themselues onelie vpon these wordes of Christs This is my bodie Such answered as vrge the bare words This is my bodie and This cup is my bloud we must say they beleeue Christes wordes though he speake neuer so new and vnaccustomed matters yea though he speake things that our flesh and sences cannot beleeue We grant all this But what if they seeme not agreeable to the truth and the analogie or proportion of faith Verilie they are to be beleeued indeed seeing that the sonne of God is the truth it selfe yet these things or points must be so expounded Two rules meet to be obserued in expounding such places as seeme contrarie to truth that they may altogither agree with the 1 rest of the places of holie scripture and the cheefe 2 groūds or heads of christian religion for whatsoeuer doth dissent though it be neuer so little from these rules must of necessitie be false and vnsound Now we haue heeretofore at large declared and prooued that such and so corrupt is that interpretation which establisheth either transubstantiation or a reall consubstantiation of the signes and the things signified Two christian frutes arising by expounding the words of the supper sacramentallie But on the other side if we grant a sacramentall being of the thing signified which as it is true in other sacraments so also in this mystery then we shall preserue 1 the truth of Christes flesh and vphold 2 the analogie and proportion of faith Wherefore this interpretation is to be admitted receiued as true and well agreeing with right and sound doctrine An obiection answered But say they there is no place heere for a trope or figure yea the verie plaine word is simplie to be obserued But who I beseech you hath giuen you this rule speciallie sith this is most manifest yea and so vsuall also that when they speake of sacraments which also are themselues figures they speake figuratiuelie Neither thinke I that anie man can skarslie bring foorth or allege an example of a contrarie speech You must therefore allege a cause or render a reason why that which is of force in other sacraments shuld not likewise be of strēgth and power in this sacrament or speech touching the same But let vs some what more nighlie looke into the matter and well wey all and euerie of the words of institution First I demand what the thing is pointed at or painted out by this Pronoune demonstratiue Hoc that is The Pronounce Hoc that is This expounded This. The papists answer that it is an identicall proposition that is The popish opinion declared and confuted that one and the selfe same thing speaketh of it selfe and that therfore nothing is shewed forth but euen the verie bodie it selfe as if a man should say This thing is my bodie But we say that of necessitie that must be demonstrated shewed which he hauing taken broken did deliuer vnto his disciples to wit bread which thing also the apostle hath declared when hee said The bread which we breake 1. Corinth 10.16 Is it not the cōmunicating of the bodie of Christ And the word rup added in the other member or part of the institution of the supper doth plainlie prooue to all men that are not vtterlie contentious that this word this is as much as if Christ shuld say this bread And heere I confesse there is no trope at all the reason is because it was needfull for vs to haue the signe properlie fitlie declared that we might not be deceiued But our aduersaries among whom also a trope is almost as odious as an heresie being demanded Vbiquitaries or consubstantiators and thier opinions declared confuted What answer they Verilie that vnder this Pronoune Hoc that is This there is set out vnto vs both the bread and the bodie also that is to say both the signe the thing signified Their opinion is contrarie being in verie deed essentiallie vnited togither as they say To scripture But as erewhile I said 1 Paule vseth the onelie word bread and certeine it is that that was shewed whiche Christe took brake To the nature of Christs body Shall 2 we say that he took and brake his owne bodie Certeinelie if they will so affirme this reall coniunction of the signes the thing signified To their owne opinions shall 3 not depend vpon the words of institution seeing that euen before that Christ tooke it and brake
it it was not bread onlie but his bodie also Wherefore they must of necessity confes that these words This is my bodie these againe This bread is my bodie meane and signifie all one thing which not onlie all the ancient fathers do affirme in innumerable places Luther Brentius but Luther in manie places and Brentius also both in his booke called Syntagma and in his catechisme likewise Seluerieus Eberus yea Seluericus Eberus doo as it were in so many words testifie also this truth If yet notwithstanding they will haue euen the bodie vnited to the bread to be shewed out thereby I answer they must of necessitie then admit the trope or figure Synecdoche and that therefore the institution of Christ or the words of the institution can not be vnderstood without a trope or figure He proueth the aduersaries to fall into that which they dislike in others And what man that is in his right wits shall they persuade that the word bodie can at one the selfe same time be spoken of the bread of the bodie without an other Synedoche also And this you see what they haue gained who thinke it and publish it in others to be a horrible heresie by a trope or figure to vnderstand the words of the supper wheras they themselues are inforced and found out to make a double trope or figure Now let vs come to the word Est The word Est is expounded that is to say Is. Seeing that whatsoeuer is is not after one sort for to be hath place in all the predicaments when these men from hense gather thus or doo after this sort expound these words This bread is Christs bodie therfore it is essentiallie Christes bodie doo they not I beseech you speake as if they should say This is a liuing creature therfore it is a man And againe doo they reason lesse fondlie when they gather thus This bread is Christs bodie therfore this bread is Christs bodie not absent but present Now whereas they say that the word bodie because it is a substance cannot be otherwise spoken or vttered than substantiallie I say they should haue left this to the papists who are therefore inforced to bring in their transubstantiation of the bread because they say that things sundered or separated one of them from another could not be spoken one of another that therfore also this propositioÌ„ was false the bread is the bodie except they granted either that the bread it selfe became nothing or by changing were tourned into a substance of another sort to wit Vbiquitaries in vrging the baâ—e letter as absurd as Papists at the least the substance of his body Therfore these men alone do keep or vrge that most fondlie the bare worde or letter But these men of whom I now speake though in outward shewe and speech they refuse all tropes and figures in the exposition of these words of the institution doo yet notwithstanding ouer and besides the two tropes aboue mentioned that is to say The aduersaries by power of trueth constrained to fall into three tropes in the exposition of a fewe words though otherwise the name be odious to them the figure Synecdoche diuersly vsed in deede bring in an other and that same very strange and woonderfull when they will haue this speech this bread is my bodie to signifie and meane as much as if Christ shoulde haue saide my bodie is verily present wyth or in or vnder this bread Concerning which this is my minde that whosoeuer hee is that vseth this last forme or manner of speaking dooth not shew what the bodie it selfe is but rather declareth where the body is and therefore vseth the worde is not in the predicament of substance but in the predicament of Site as they call it Nowe I come to speake of that worde Body The word Body handled The thing that about this matter is laide vnto our charge The aduersaries charge is this that instead of the true bodie of Christ deliuered to death for vs wee substitute and place I can not tell what typicall or figuratiue or as it pleaseth them to call it fantasticall bodie when wee affirme that the bodie is spoken of the bread not that the bread is the very bodie it selfe but because it is as a signe and pledge of that true body of his which was giuen for vs. The answere thereto But is this to ascribe vnto Christ a fained body as these men slaunder vs Or is it not rather rightly to declare and shew in what sense that true and onelie bodie may bee saide or spoken of the bread to wit not as it is bread but in as much as it is a sacrament of that his bodie Therfore all these interpretations following which that stincking slanderer Illyricus tosseth too and fro Illyricus and his slaunders as if they were contrary one of them to an other that is to saye This bread sacramentally signifieth or sacramentallye is Christes bodie or againe This bread is the sacrament of Christes bodie doo in deede and trueth and altogether expresse but one and the selfe-same iudgement and matter Now that the worde bodie is in many places vsed by all the old right beleeuing writers for the verie signe of the bodie All the auntient Fathers vse the worde bodie for the signe of the bodie our aduersaries must of necessitie whether they will or no confesse sith that they feare not to affirme that Christes bodye is made broken consumed and why shoulde it not bee so likewise when it is saide to enter into the mouth To be short what strife and stubbornenesse is this of theirs They dare not denie the bread to be the sacrament of Christes body and why then will they not allowe of this interpretation Heere is the reason forsooth because they woulde haue it called the Sacrament of the bodie present Then the controuersie shal not be The state of the controuersie or question is not about the interpretation of the wordes of institution but about the presence of Christs bodie yet touching the interpretation and meaning of these wordes of the institution in which there is no mention at all neither of presence nor absence but herein onelie shall they consist whether that bodie of which that bread is saide to be the Sacrament be absent or present which controuersie I can not so much as suppose howe these men should determine out of these wordes This is my bodie The second part of the Lords supper to wit the institution of the cup and what is meant thereby Hitherto wee haue spoken of the first part of the Lords supper to wit the bread but now let vs come to the other part to wit the cuppe But tell vs I pray you what wee must vnderstande by the woord cup Verily by their confession euen that which is contained in the cuppe that is to say the wine and yet ouer and besides that the bloud
wee yet still dayly seeke and the more in number or strength that the obiectes of our faith so muche the more meete is that that meane measure of faith that wee haue beeing stirred vppe in vs it shoulde become so muche the more effectuall and powerfull For else what doo these men gather which wee may not euen from the very first institution and celebration of the Lords supper as safly collect against the repetition or often administration of the same A reason of the assertion For certainely if we conclude that the Lords supper is therfore superfluous because we receiue nothing therein but that which wee receiued before in the worde and baptisme then this also will followe therevppon that it is altogether vnprofitable to repaire the second or third time to the Lords supper seeing that hee that commeth thither the seconde or sundry times receiueth nothing more than that very selfe-same thing which before hee had laide holde of and receiued than when he came first thereto The second obiection with the answere therto But they say there is giuen to all that come thither not bread alone but that bread which is the sacrament otherwise Christs words shold be frustrate saying This is my bodie I grant all this and yet I deny the consequēce Both things that is the signe and the thing signified As man standeth of two parts so accordingly two things are offered in the supper is giuen or offered to all therefore all receiue both This hangeth not together for two things are offered one to the body the other to the minde the one is to bee taken holde of by the meane of the body either to life or to death the other is to bee apprehended by faith and yet but to life onelie Is it any maruell then that two thinges beeing to bee receiued by seuerall instrumentes and meanes though perhappes they bee both offered in one action as they saye the one of them should be receiued by euery one that bringeth the common instrument of the body and the other apprehended but of them alone that bring wyth them that same spirituall and onelie fit instrument to apprehend Christ by No verilye And yet heere againe I pray you marke howe great the strength of trueth is Those that contend so stiffely and that also wythout any profit to the church about vnwoorthie communicants for to what ende shoulde wee trauaile so muche about them A distinction voide of reason and religion Doo notwithstanding distinguish betweene such vnworthie persons as liue not christianlie enough or otherwise are not sufficiently prepared for receiuing of the supper yet so as they feare not to affirme that euen they also eate Christes fleshe though it be to their destruction vnlesse they repent and such as are altogether the wicked and vnbeleeuers who receiue nothing but the bare signes But if that same reall Consubstantiation which they fantasie bee true then this will ensue therevpon that not onelie all reasonable creatures without exception receuing the signs but the very beasts let there bee reuerence in hearing this that I nowe say A warie but yet withall a most necessarie caution and let not any manne take it as though I spake blasphemously eating that bread and drinking that wine shall haue receiued also the flesh and the bloud of Christ An obiection answered But they except further against this truth that the vnworthy are saide to be guiltie of the Lordes body and bloud Wee graunt that too Is it because they did vnwoorthily receiue the body and bloud 1. Corinth 11.27 No in deede But because they did eate vnwoorthily of that bread and drincke vnwoorthilye of that cuppe 1. Cor. 11.28 29. or because they discerned not the Lordes body for that same vnwoorthie vsing and receiuing of the holy signes or pledges redoundeth vnto the contempt of the thing signified and offered A fit similitude euen as he may iustly be accounted guiltie of some crime yea of treason if you will against the Emperoures Maiestie that in contempt or reprochfullye dooth violate the Emperours picture or image Wee see then that the wicked are become guiltye of the body and bloud of Christe not that they haue receiued them vnlesse a man will take the body for the signe of the bodye which is oftentimes vsed in the antient Fathers but because they haue thorowe their vnbeleefe reiected or refused them For Christ him selfe can neuer be sundered from that his quickening power Christ and his graces are neuer sundered wherefore looke of whom soeuer hee is receiued nowe indeede hee is receiued onely of the beleeuers they must of necessitye bee deliuered from eternall death Iohn 5.24 as he himself plainelie beareth witnesse Nowe whereas these men except against this trueth An obiection shortlie answered that christ is deliuered to some for iudgement and that thorowe the very fault of the hearers We grant that also but yet so in respect as Christ is thorowe their vnbeleefe refused and cast from them and not receiued of them by faith Lastly whereas these men suppose The last obiection with the answere therto that Christ him selfe can not bee truely partaken vnlesse hee be indeede apprehended both by the handes and mouth also The last obiection with the aunsweare thereto and that therefore we holde a communicating not of Christ himselfe but of his efficacie and power let vs a little consider this falshoode and weigh this slaunder First therefore we must knowe that when we remoue a bodily eating that so wee may establishe a spirituall and mysticall eating that both these must bee vnderstoode not of the thing it selfe which is communicated or partaken but of the maner of communicating or partaking For neither did Christ himselfe say Luke 22.19 This is the merite or benefite of my death but this is that my body which is giuen for you neyther doo wee suppose that Christ himselfe can be lesse vnskilfully separated from his efficacie A similitude when the question is of Spirituall nourishement than if a manne woulde denie that we had neede to eate bread it selfe and drincke wine it selfe that so afterwardes wee might drawe or fetch bodily nourishment from the same But wee saye and affirme that this manner of communicating or partaking is not bodilie neither yet that it can be perfourmed by bodilie instruments or meanes but altogether spirituall and mysticall as which is performed by faith alone which faith imbraceth that matter Faith alone imbraceth the words and sacraments all the graces offered vs therein that is offered vnto vs in the word and sacraments But if they will denie that this can be performed because of such a great distance of places let them then cease at the last to accuse vs of vngodlinesse as though we would either denie Gods almightie power or giue sentence touching this mysterie by the rules of worldlie philosophie And yet we will not denie but that
such odde deuises and that his â—ustice shall be answered with the works â—f our owne inuention causing vs also â—o thinke that sinne is no heinous thing â—hat can be expiated and doone away by â—he offering vp a poore thinne cake as â—hough that spirituall and innumerable offenses might be taken away with bodiâ—ie exercises and that not of a holie and innocent man but manie times of one of the woorst amongst the people but vtterlie also euacuat by that means and make of no force the eternall preesthood and sacrifice of our sauiour Christ which consisteth speciallie in this that he hath once for all vpon the altar of the crosse offered vp himselfe vnto God the father a full and sufficient sacrifice for the sinnes of the people as the apostle plainelie prooueth in manie places of his Epistle to the Hebrues But no maruell that they should annihilat and deface Christes offices which destroy his natures and by consequent his whole person also as these men doo by confounding the proprieties of either nature as hath beene before declared yea and ouerthrow all their own religion for if the sacrifice of the massâ— as they call it will doo away all sinne what neede wee regard praier to deadâ— saints auricular confession the popes supremacie and a thousand more such abhominations seeing that by setting a soulâ— preest on worke they may haue full forgiuenes and why should we esteeme pardons indulgences and such like trash and trumperie nay rather why should they not liue as they lust not onlie as epicures but as brute beasts seeing he may be assured for mony that that which another performeth for him shall be auailable both to bodie and soule and that to eternall saluation but fie vpon all such beastlie blasphemous dotages 2 Secondlie there is but a little lesse leauen in that matter that they hold of vncomitancie by which they haue not onelie spoiled the people of the vse of the cuppe which both by Christes owne institution by his expresse commandement saieng Drinke ye all of this doth in all truth and vprightnes belong vnto them and by consequent also robbed them of the frutes effects of his bloud as the forgiuenesse of their sinnes and their full reconcilement to almightie God but also accused our â—auior Christ of follie and rashnesse instiâ—uting more signes in the sacrament of his supper than he needed And all this they â—aue done vnder this shadow that because â—o bodie is without bloud and they haue â—efore presupposing that the bread is turâ—ed into the bodie as in deed if men will â—resuppose either vnpossible or vntrue â—hings euerie thing will follow of it eaâ—en the bodie therefore must it needs folâ—ow that they haue drunke also his bloud Tell vs I pray you why might not we as â—ell say respecting alwaies the sacrameÌ„t â—hat when men haue drunke of the cuppe â—hey haue eaten his flesh for if the parâ—aking of the one include the other or if â—hole Christ as they say be in euery part â—f the visible elements then why doo not â—en receiuing the wine as well receiue â—e bodie as the bloud or why may not we â—y that eating is drinking or drinking is â—ting or why doo not they themselues â—minister it in the element of wine oueâ—e as well as in the bread alone or why â—ay not we euen beating them with their owne assertions of an vnbloudie sacrifice and of the reall presence of Christes naturall bodie in the same say and affirme that the bodie may be there without the bloud or the bloud without the bodie for if the sacrifice conteine the naturall and fleshiâ— bodie of our sauior and yet of it selfe it is vnbloudie we see no reason why we may not saflie conclude that the bodie is therâ— without bloud But I know not whetheâ— heerin I should blame theÌ„ for their beastlinesse or reprooue them for their pride that dare thus presumptuouslie alter thâ— Lords very ordinance and institution 3 Thirdlie their adoration is as corrupâ— and filthie whilest they cause men tâ—â— commit grosse and palpable idolatrie iâ— falling downe before a peece of bread what doo I say I know not whether I may call it by that name or no for it maâ— be disputed of whether their masse caâ—â— be bread and worshipping a wafer cake the worke of mens hands And if it werâ— a foule fault in the Gentils to turne thâ— glorie of the incorruptible God intâ— the similitude of the image of a coâ—ruptible man Rom. 1.23 and of birds and four footed beasts and of creeping thinge all which notwithstanding had life in theÌ„ and were in deed the creatures of GOD what must it be in the papists who transforme his wonderfull maiesty into a mustie or whory cake which though it be kept but a small while is yet notwithstanding subiect to putrifaction and wormes But suppose it were Christes body as they say it is yet I affirme that they may not adore Christes bodie alone yea and that they cannot worship the same of it selfe without horrible idolatrie wherof also the reason is plaine and euident namelie because it is a creature to which it is not lawfull to giue that honor that is due vnto the creator alone because he being ielous ouer his owne glory will not haue it giuen to anie other For though it be true that Christ as he is god is to be worshipped as his father yea Christ God man in one person is to be adored yet we cannot without great sin and greeuous offense against God his word worship the humanity or manhood of our sauior Christ onlie And if they will say as I my selfe haue heard some of theÌ„ ignorantly affirme that if Christ God man may be worshipped therefore christ also as he is maÌ„ may be worshipped I answer that besides it is a fallacie or deceit in reasoning called in schooles Fallacia diuisionis it is a flat contrarie to the truth of christian religion which teacheth vs that many things may be spoken of the person of our sauior Christ which can not rightlie or truelie be said of either nature and the reason is because as the vnitie of the person must be maineteined vpheld so must godlie men haue an especiall regard that they confound not the seuerall proprieties of either nature To make this plaine by a point or two A man may saflie say that Christ God and man in one person was crucified on the crosse died for our sinnes whereof also this is the verie true and sufficient reason because in his whole person he performed the worke of our redemption and not in either of the natures alone or by it selfe but nowe if heerevpon a man should say and conclude therfore Christ God was crucified for our sinnes besides that he should vtter an errour or heresie in christian religion hee should speake blasphemie against God whose nature as we haue said heertofore is altogither impossible Likewise a man may
lesse hard sharpe against vs than the verie papistes themselues who will haue the thing signified that is to say the verie bodie of Christ so to be ioined with or vnder or in the bread that in that verie place where that bread is there must also be the bodie of Christ which in like sort is to be vnderstood also touching the wine and the bloud of Christ If a man then should demand where is the verie bodie bloud of Christ in the action of the supper A grosse absurditie or two following consubstantiation if wee will answere according to their opinion we must say that it is truelie and in deed in our hands and in our mouth and therfore certeinelie vnlesse it presentlie vanish away within this bodie of ours with in or vnder the verie signes of the bread the wine being eaten and drunken Now we will shew and that by reasons not fet from humane philosophie as our aduersaries vntrulie say we vse such but from the verie word of God it selfe Two things to be handled viz. the confutation of the aduersaries the maintenance of the truth that this consubstantiation as we may trulie call it is no lesse absurd and erronious than transubstantiation as also that that communion or partaking which out of the pure word of God we propound and teach in our churches is a most secret and diuine matter Wherefore our iudgement is quite cleane contrarie to either of those opinions before rehearsed To begin we hold that such things as are spoken of the sacraments must be vnderstood sacramentallie For what I pray you is or can be more vpright than to haue all thinges spoken rightlie vnderstood and perceiued as the nature of that matter will beare whereof there is question A similitude or two explaning the point he hath in hand Certeinelie such thinges as the lawiers speake touching the law must be vnderstood euen as they are vsed in that verie science of the law and we must needs giue the selfe same iudgement of all things and arts whatsoeuer Such thinges therefore as are taught and deliuered touching the sacraments must be sacramentallie vnderstood What manner of coniunction then is the coniunction or knitting togither of the signe and the thing sacramentallie signified Verilie it is sacramentall The signes therfore and the things are ioined togither by that relation or respect which is betweene the signes and the thinges signified which yet once againe I doo most plainelie declare after this maner When we heare some man speaking vnto vs in the toong we vnderstand the words that come to our eares and strike them doo verie liuelie represent that vnto our mindes for the expressing and signification whereof they were vsed Another similitude For example as soone as we heare the word Rome presentlie wee thinke vpon that citie If a man name Cesar or the emperour Cesar or the emperour presenlie commeth to our memorie The reason whereof verilie is that that is well deliuered and taught in schooles to wit such thinges as are in the voice or words are signes of the affections that are in the soule or minde There is the selfe same consideration to be had of the sacraments for the sacraments are nothing else but visible words that is representing through our eies vnto our mindes things signified as words heard doo by our eares conuey vnderstanding to our minds likewise Therfore these visible sacraments of bread wine bring to passe that when I see and receiue that bread and that wine ioined with the word of God I doo withall conceiue in my mind and vnderstand that bodie that was giuen for me and that bloud that was shed for me as though I were led or carried euen vnto the thing it selfe being present And because I am commanded not onelie to looke vpon these signes with mine eies but also to take them Math. 26.26.27 eat them drinke them therefore dooth the faithfull minde euen lay hold of and applie vnto himselfe those things so signefied as they are deliuered and offered Touching which point we will largelie discourse in the fourth place to wit when we shall come to handle this question how both the signes and the thinges signified are receiued of vs whereas now we onelie dispute or speake touching the sacramentall coniunction of the signes themselues Two errours mainteined by the aduersaries with the thing signified Such as are not content with this sacramentall coniunction fall into a double errour not onelie that they doo in a a great and grosse errour verilie establish a real vnion of the signes with the things signified of which we haue spoken before but also they further adde this that euen in that verie place wheresoeuer the signes are offered to such as come to communicate there is present the flesh and the bloud of Christ that is to say they would haue vs confesse that euen his verie humanitie or manhood is in deed present there and is to be receiued or taken by bodily instruments As for vs we affirme that Christ in respect of his manhood The substance of that we are to know or beleeue touching the coniunction of the signes with the things signified in the Lords supper euen as when he was vpon the earth was no where else but in that verie place where he was conuersant so now he is not anie where else but aboue all heauens into which he ascended and that therefore he is not now togither with the signes offered to the bodie but togither with the signes truelie deliuered and giuen to the beleeuing soule euen as by the word we heare it and by the signe we see it Now it remaineth that we doo by some reasons fet from the word of GOD well wey and consider whether they or we swarue from the truth The first reason Rom. 1.3 Rom. 9.5 Galath 4.4 Philip. 2.7 Hebr. 2.16 Iohn 16.7.28 Matth. 28.20 Acts. 1.9 The holie scripture witnesseth that the sonne of God did personallie take vnto himselfe a true and verie bodie The selfe same scripture dooth attribute vnto the flesh of our sauiour Christ assumed and that both before and after the glorification thereof such things as doo plainelie prooue the truth of a naturall bodie as that he came that he went away that he was sometimes present and sometimes absent These things then doo of necessitie follow the trueth of Christes bodie which if a man take from it he must also needs take away the truth of the manhood of Christ and so come at the length to the heresie of the Marcionits or Dokits Marcionits or Dokits they were called Marcionits of one Marcion whose principall error was this that Christ did not appeare indeed and suffer indeed c. vpon the crosse but in phantasie or ghostlike apparition Concerning Dokitiae see homil 1. before going Tertullian wrote most learnedlie against this Marcion But these things are manifestlie taken away by their opinion who say that
say Christ himselfe with all his benefits to the partaking whereof we are called But notwithstanding some difference there is to wit according to more and lesse as they vsuallie say in schooles First The first difference because that when the sacraments are ioined to the simple word or word alone then it necessarilie followeth that there is a more plentifull declaration of Gods good will towards vs and looke by how much there are more obiects in number and they likewise more euident by so much the more vehementlie or earnestlie they doo mooue and stirre vs vp or at leastwise ought so to doo Secondlie The second difference because although the worde alone propounded generallie vnto all bee afterwardes by the power of faith applied vnto euerie particular faithfull person yet this is not there so plainelie and particularlie expressed as in the sacraments in which Christ is verilie offered particularlie and seuerallie to euerie one wherby it commeth to passe that euerie particular beleeuer is after a certeine maner put into the possession of Christ himselfe Q 6 How is the matter ioined with the signes The signes and the things signified are ioined sacramentallie A By a sacramentall maner which seeing it is proper peculiar to them alone must be declared by a proper definition such a one as is fit for that purpose we therefore define or determine that the sacramentall maner of ioining the matter with the signes Why it is called a spirituall coniunction is spirituall by which epitheton or word we conceiue no imagined or feined thing but principally meane that it specially dependeth of the power of the Holie ghost as we haue alreadie said in the declaration of the formall cause Moreouer by that meanes we shut out all grosse and naturall maner of ioining A similitude for as we know that the signs are vpon earth not else where which thing also no man can or will denie so also we hold and conclude that the matter it selfe that is to say Christ himselfe according to his flesh is contained in heauen and not in anye other place as wee gather out of the Scriptures Luke 24.51 Actes 3.21 Roman 8.34 Coloss 3.1 and all the Fathers of right faith and sound iudgement And yet wee doubt not but that the signes are ioyned with the matter that is to say in that respect or so farre foorth as God dooth not onlie as it were a far off shew the signs of the bodie and bloud of Christ but beside the very signes doth also truely giue vnto vs Christ himselfe to be enioyed and possessed of vs. Whereby also it commeth to passe that in this respect aboue mentioned these things may be truely saide to be ioyned together although by spaces of places they are separated far and wide asunder Notwithstanding we holde that this coniunction is true and certaine The sacramentall coniunction is true and sure in so much as that therefore the name of the thing it selfe that is I saye the body and bloud is indeede figuratiuely but yet very significantly and plainely giuen to the very signes to wit vnto the bread and the wine Secondly to the ende wee maye more fully declare this sacramentall maner of ioyning the matter with the signe wee adde that it is significatiue not as though God did onely signifie vnto vs in the Sacramentes What is called a significatiue coniunction the body and bloud of hys Sonne and also his Sonne hymselfe for no doubt but that also hee dooth truelie giue him vnto vs but wee doo it to this ende least anye man shoulde thinke the matter to bee so coupled with the signes that Christs flesh also shoulde nowe be present in earth though it were after a certaine inuisible and incomprehensible maner We say therefore that Christes bodie and bloud is by so great a space absent from the signes euen as the earth it selfe Curiositie to be auoided speciallie in things we are not skilled in is distant from the most high Heauens or from the seate of the blessed touching which wee minde not at any time ouer curiously to dispute or discourse and into which we knowe and beleeue that Christ ascended that so in all our behalfes and for vs indeede he might obtaine and get that same immortal inheritance Notwithstanding we separat not the thing from the signs either as in respect of God who truely offereth both the one and the other Things must be so ioyned that neither they nor other must be confounded or iumbled together or as in respect of the faithfull who truelie and indeede receiue both But we note the difference of place in the coniunction of the thing and the signes that the trueth of Christes fleshe and of his ascension may be preserued safe and sounde neither yet do we for al that by any meanes make void the Lords supper it selfe Q 7 What is to be thought of these manner of speeches The bodie of the Lord is in or with or vnder the bread or nigh vnto the bread and of all or any other that be of the like sort A As yet wee feare to vse these or suche like manner of speaches because they seeme to take awaye the distaunce of places Two causes why these kindes of speeches are not to be allowed which wee necessarilie establishe and allowe or else they vpholde the vbiquitie of Christes bodie which we maie not graunt at any hand although we confesse that besides the signes the thing it selfe is offered vs of GOD and by the faithfull truely receiued but after that maner which we will declare in the tenth question Notwithstanding it shold seeme A christian yeelding for peace sake but yet with good cautions and exceptions that these termes which are vnder for concordes sake may be admitted but not vnlesse a plaine and manifest interpretation be ioyned withall to wit that these particles are so to bee vnderstoode not as though Christs flesh shoulde be placed vppon earth but that we may knowe that besides the signes themselues which are vppon the earth Christ himselfe whiche is in heauen is truely giuen vnto vs as the signes on earth doo beare witnes Q 8 What ought we to iudge of this manner of sayeng Christ is present in the supper corporallie reallie substantiallie A For the selfe-same cause before alleadged wee doo not vse these formes of speech neither Hard speeches with some qualifications and interpretations may be tollerated for a time notwithstanding it should seeme that they also might bee tollerated or borne withal so that we adde the interpretation following to witte that these things doo not pertaine to that manner of coniunction wherby the thing is ioyned with the signes but serue rather to expresse and declare the matter it selfe that is to say that so wee may vnderstand that by the action of the supper there is established and confirmed in vs not onlie the vertue and power of Christ but chiefly our
very action of the Lords supper rightlie administred the bread is alwayes a true signe of the Lords body and the wine a true signe of the Lords bloud to whomsoeuer they be offered or giuen A bad conclusion iustlie reuerted and cast vpon the aduersaries themselues Nowe whereas some would thervpon gather and inferre that al do receiue the whole sacrament we can at no hand grant it for this consequence or reason is not of force God doth offer it to all therefore al receiue it But rather on the contrary side we gather and reason thus God dooth in the Sacrament offer two things and that indeede as verilie and trullie the one as the other but both are to be receiued by meanes and instruments altogether diuers and different that is to say the outward signs are to be receiued bodily and the thing it selfe spiritually by faith Therefore because euery man bringeth his mouth The reason why some receiue woorthilie other some vnworthilie al receiue the outward signes some indeede worthilie and othersome vnwoorthilie but because the faithful beleeuers onelie bring the mouth of faith therefore the faith all only receiue the matter it selfe therforâ— also life euerlasting And the vnbeleeuers eate and drink iudgement to them selues because they discerne not that is to saye 1. Corinth 11 2â— despise and reiect the Lords bodie offered them neyther haue they any regard therof Wherefore this their condemnation proceedeth not of the bodie and bloud of the Lorde vnworthily receiued for seeing that they are not receiued but by faith they are neuer receiued vnwoorthily neither can they indeede bee otherwise than liuelie and quickening things but of the body and bloud of the Lord From whence the condemnation of the wicked floweth in that they do vnwoorthily eate at the Lords table therefore contemned and reiected because in this action neither the bread should be duely considred as bread but as a pledge of the lords body nor the wine regarded onely as the wine but as a sure pledge of the Lordes bloud Therfore hence it commeth to pas To receiue without faith iâ— to receiue vnworthilie that whosoeuer hee be that receiueth this bread and wine vnworthily that is to say without faith doth despise not the bread and the wine but the body bloud of the Lord in those pledges is therfore guilty of the body bloud of the Lord A reason why all receiue not Christ in the supper which hee receiued not but which he had in consideration or due regard of for Christ doth not â—â—icken or cause to liue al them to whom he is offered whether this be doone in the word alone or in the sacraments but hee doth indeed quickeÌ„ al them of whom he is receiued bicause he cannot bee receiued of any other but of the faithfull only as for those of whom he is dispised he doth iudge them al Two sayings of the auncient fathers very charitably interpreted so far off is it that hee is of them receiued Notwithstanding for some of the fathers sakes the reuerence we carie them me thinke that this saying the body of Christ is of euery one receiued might be born withall this also that of the faithfull it is receiued worthily to life of the vnfaithfull vnworthily to iudgement but yet for all the we must of necessitie ad such an interpretation as may shew this thing to be true that is so far forth as the name of the thing signified that is of the bodye is transferred or attributed to the signes themselues so farre forth also as by this speech they may be properly or fitly shewed foorth not what euery one receiueth but what the Lorde of his owne goodnes offereth to euery one The conclusion The conclusion consisting first of a wish which hath two parts This is the summe of al those things which are taught in our churches and congregations concerning the matter of the sacrament so far forth as I could euer obserue gather or learne And the thing wee wish and desire is that that men would so prouide for the churches peace and quietnes that al manner of speeches not vsed in Scripture might bee auoided so farre foorth as coulde be And againe that if for doctrines sake or the teaching of others any thing shall be thought good to be changed that then all ambiguitte and doubtfulnes might be remoued and taken away Secondly of a promise which also hath two partes But if any thing in this doctrine deliuered can be shewed or prooued not to be agreable to Gods word we are readie not onely to be taught and instructed but also to thanke as there is good cause such as shall teach vs that so at the length wee may wholie and altogither thinke one thing in the Lorde which GOD is our witnes we doo with al our heart day and night earnestlye desire of his mercifull goodnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The substance of the Lords supper shortlie and soundlie sette forth for the instruction and comfort of all true christian Readers TO cleare yea to void al the controuersies that froÌ„ time to time haue crept into the church of Christ concerning the matter of the lords supper these three circumstances are meete especially to bee considered 1. Corinth 11.23 1 First who ordained it to wit Iesus Christ our lord and sauior which tendeth to two especiall ends first to prooue his eternall deitie or godhead because it belongeth to God alone and none other to institute and ordaine holie signes and Sacraments in his church whereof also it should seeme there is very great and good reason both in as much as the Church it selfe is 1. Timoth. 3.15 the house of the liuing God and his peculiar inheritance and also because it belongeth to him alone to giue that virtue strength vnto elements of common and vncleane by sin to becom purified and holy thorow grace secondly it seemeth to teach vs to haue a more reuerent regarde to come to the sound knowledge and religious vse thereof not onelie because hee being God and the ordainer therof hath all power in his owne handes to punishe the prophane contemners and abusers of the same but also because hee of whome wee haue that that we haue not onely as in consideration of our name Christian but also as in respect of all other both spirituall and bodily graces hath instituted the same for his own glorie and our good 2 Secondly Matth. 26.26 we are to consider when it was instituted to wit before his death and suffering and that immediatelye after hee hadde with his disciples eaten the passeouer by which we may see the Lorde Iesus had as great eare for vs as for the fathers before his being and manifestation in the flesh prouiding also thereby not only for our forgetfulnesse that we might haue the continuall remembraunce of his death passion before our eies 1. Corint
11.26 vntill his comming againe but for our instruction also this being plaine to vs in that circuÌ„stance of tyme that forasmuch as the bread was broken in the supper before his bodie was crucified on the crosse that bread could not be that same naturall body that was crucified on the crosse c as Papistes grossely imagine and maintaine the reason is because these things that differ in time can not bee saide in all respectes yea hardlye in anye respecte to bee the same 3 Thirdly wherfore it was ordained to wit to strengthen our faith in the truth of Gods promises by which wee may see that wee are dull and â—owe of hearte to beleeue whatsoeuer the Pelagians the pride of our owne minds would perswade vs to the contrarie GOD prouiding for the curing of this disease in vs Luke 24 25. not onely his word preached but visible signes and seales also by which though the outward sences may be satisfied the Lord yet notwithstanding speaketh to our soules and consciences the Lorde likewise instituting the same as effectuall meanes to putte vs in remembraunce by reason of our forgetfulnesse of Iesus Christ being absent as also of his death and passion and of the fruites and profites wee reape thereby Nowe a remembraunce of a thing it coulde not bee if the thing it selfe were present And all these three points are prooued out of 1. Corinth 11.23.24 In the second place the deepe and due consideration of these three circumstances folowing will serue much for the cleering of this question also touching the Lords supper 1 First which be the signes in the sacrament to wit the visible elements of bread and wine which haue that strength and force in them not of themselues in their owne nature for then all bread and wine should haue the like neither yet because they be vsed by men in the administration and participation of the supper for if that were true manie things then should haue the like power and effect but in respect of the Lords institution who in deed hath dedicated and appointed them to those holie vses and who alone hath power to ordeine holie signes or sacraments and to giue them that effect propertie as hath beene plainelie declared before 2 Secondlie what be the things signified thereby to wit the blessed bodie of Christ crucified and his pretious bloud shed for the benefit and good of all those that by a liuelie and stedfast faith doo apprehend and take hold of him and all his merits for no doubt but it was the Lords purpose both in the elements and the vse of the same to direct our faith to these thinges in him which in trueth were in him and which such was his good pleasure towardes vs miserable wretches should be set out vnto vs in the sacrament otherwise the Lord Iesus should haue dallied with vs and that in matters of no small importance from the which as we stedfastly beleeue he was vtterly free so the least thought of such a conceit and dotage should not so much as once enter into vs. 3 Thirdlie the analogie proportion and agreement which is betweene the signes and the things signified the Lord no doubt choosing such elementes as might most aptlie and fitlie expresse the things signified and sealed by the same for otherwise if we had had bare signes alone without holie things signified in and by the same as our faith had no whit at all beene prouided for because it being spirituall and inward is not nor cannot be nourished with outward and corporall thinges so wee might easilie haue beene carried away into idolatrie or superstition at the least whilest we directed our imagination for I dare not call it faith to visible and externall elements or doted in our fantasie and vnderstanding vppon creatures which what hurt it might haue doone though wee feele not by our owne experience God be thanked therefore yet wee may behold and see the same in the lamentable and pitifull spectacle of manie blind and superstitious ones in the world Now the analogie and proportion betweene the signes and the things signified in the Lords supper may easilie be reduced and brought into three especiall heads or points 1 First that as verilie as that bread is broken before our bodily eies in the administration of the Lords supper and the wine powred out and diffused or spred abrode in the sight of vs all speciallie whilest that manie are made partakers of the same so verile doo we or ought we by the eie of faith to behold Christ wounded for our transgressions Isaiah 53.5 broken for our iniquities as Isaiah saith and his blessed body crucified and his bloud shed vpon the crosse for manie Matth. 26.26 27.28 1. Cor. 11.24.25.26 for the remission of sinnes the one being no more certeinelie performed in bodilie action and presence of the people than the other is trulie and faithfullie accomplished in spirit truth 2 Secondlie that as bread hath this property through Gods blessing giuen it to feed and strengthen our naturall bodies in this life Psal 104.15 so his bodie being represented effectuallie vnto vs by that bread and apprehended applied vnto our selues by faith hath the selfe same propertie touching our soules to strengthen and to nourish them spirituallie Psal 104.15 Iudg. 9.13 euen to eternall life And euen as the wine dooth comfort make mans heart glad as appeareth by sundrie scriptures so our full ioy and spirituall comfort is to be found in none other but in him alone And to ioine these two togither of which we haue spoken seuerallie this we must know and beleeue further that as our bodily diet is then ful whole and perfect as it were when it consisteth of these two things to wit bread and wine or drinke so we are to know and beleeue that the fulnesse and perfection of all spirituall nourishment is to be found in Christ alone and no where else whilest that he is become as well the drinke as the meat of our soule not onelie in this double signe helping our infirmity but also teaching vs to seeke the heauenly refection and nourishment of our soules fullie and wholy in him and no where els whervnto also he himselfe in some sort alludeth Matth. 11.28 Iohn 6 35. Iohn 7.37.38 and in other places of scripture 3 Thirdlie that euen as in our knowledge the bread appointed for the Lords supper is made of manie graines of corne and the wine likewise it selfe of sundrie and seuerall grapes and yet all maketh but one bread one wine so all the faithfull should be instructed thereby that how soeuer they be seuerall distinct persons one of them from another euen as the seuerall members in mans bodie are that yet they all compacted togither make but one bodie in Christ the onelie head thereof Rom. 12.4.5 1. Cor. 10.16.17 as the apostle plainlie prooueth in sundrie places of his epistles by which also they are
the spirituall graces not onelie offered but giuen also vnto vs therin and this likewise to be wrought in vs though our sauiour be in heauen in respect of his bodie Acts. 3.21 Psalm 39.12 we heere as pilgrims strangers on the earth by the wonderfull vnsearchable working of his holie spirit in vs and by the meanes of a liuelie assured faith both which being knit togither doo easilie ioine togither thinges that be as farre asunder in respect of distance of place as one end of the earth is from the other and as farre asunder as heauen and earth themselues are or else how could we either beleeue the holie catholike church and feele the communion of saints seeing it commonlie falleth out that the members of that holie fellowshippe are sundered one of them from another in respect of great distance of place or be assured that Christes righteousnesse is become ours seeing he is in the heauen and wee on the earth if by faith we did not take holde of the same and applie it vnto our selues Besides if men should imbrace this sacramentarie opinion what were it but to euert as the trueth of Christes promises so the certeinetie and assurednesse of his word who in plaine termes calleth this holie sacrament his bodie Wherfore be it far from vs to approoue of anie such dotage as defaceth the trueth of the word derogateth from Christe and vtterlie destroieth our owne faith than which what can be more horrible to heare or fearefull to thinke 2 The second extremitie is that of consubstantiation some affirming that there is deliuered to the people they receiue togither with the substance of bread the verie substance of Christes verie naturall bodie so that there is as it were an intermingling or mixture of both the substances in the action of the supper But this opinion is iustlie to be disliked and reprooued not onelie because of the absurdities which it hath common with the heresie of transubstantiation whereof we will speake in the next place but also because it is quite and cleane contrarie to common sence reason confounding and iumbling togither two seuerall distinct substances and making the lesse to wit the substance of the bread to comprehend the greater that is Christes humane bodie yea euen his verie Godhead heauen and earth is not able to conteine Besides it dooth vtterlie take away an essentiall propertie of Christes bodie Isaiah 66.1 Acts. 7.49.17.21 for if Christ in respect of his humanitie be like vnto vs in all things sinne onelie excepted Hebr. 4.15 and we know by the light of reason vnderstanding that God hath bestowed vpon vs yea by verie experience that our bodies are circumscriptible and tied to a place it must needs follow that Christ in respect of his manhood or Christ as he is man is and must be tied to a place and not be in euery place as he must needs be if these mens assertions be true which is nothing els in deed but vtterlie to destroy Christs body which also I prooue against them thus Whosoeuer taketh away the essentiall propertie of anie thing taketh away also the verie thing it selfe This proposition is prooued by this marime in logike If the definition of a thing which cheeflie consisteth of the essentiall propertie of the thing be taken away then the thing it selfe also defined falleth away as for example If reasonable liuing creature which is the definition of a man be taken away what shall become of man or where shall he appeare which is the thing defined whereof also there is good reason because the essentiall propertie is it that constituteth or maketh the thing Hitherto the maior proposition as we say in schooles with the proofs thereof Now foloweth the minor or second proposition But these men take away the essentiall propertie of a thing to wit of a bodie which is to be circumscriptible or tied to a place which is in deed an essentiall propertie of the bodie of man and therefore of Christes bodie as hee is man whilest they will haue him as he is man in sundrie places at one time If anie man will denie this it may easilie be prooued both by their owne writinges in sundrie places and also by the definition of a bodie which is a quantitie that may be diuided according to the threefold measuring receiued amongest men that is length breadth and thickenesse and likewise by the description of a place which is defined to be a nighnesse or touching of the thing conteining and the thing conteined The conclusion therfore is that in taking away place from the bodie of Christ which they doo whilest they place it in euerie place whereas in the nature thereof it can be but in one place at one time they doo vtterlie destroie the bodie or humanitie of Christ or at the least confound it so with the Godhead as Eutyches did that they make a confusion whereas in all trueth and vprightnesse there shoulde remaine a distinction of the proprieties of either nature in his blessed person But of this inough in this place because it is somewhat philosophicall and because also in the next section we shall haue occasion to deale with the like 3 The third extremitie is that of transubstantiation mainteined altogither by the Romish catholiks as they will be called who hold that the bread and wine the substance thereof vanishing away and nothing being left but the accidents or qualities thereof as in the bread roundnesse whitenesse c and in the wine rednesse moisture c are changed and that by the power of certeine words spoken by the preest as they name him ouer the elements they are turned into the verie naturall bodie and bloud of our sauior Concerning this point and the branches therof I minde to speake both more particularlie and more fullie because it is one of the popish opinions that greatlie at this present troubleth the christian world and namelie our flourishing isle of England and also because in the daies of persecution heeretofore both within this land and elswhere it hath beene the common knife that the wicked haue vsed to cut the throtes of the godlie withall as it were the hatchet to chop off their heads It may be that in this my poore trauel some may be conuerted from falshood to truth and so be saued in the day of Christ or if that gratious effect followe not in the aduersaries yet I hope the friendes and louers of truth shall by this meanes be somwhat staied that they be not caried away with certaine inticing and inchaunting wordes in the mouths of some seducing spirites whom Antichrist Satans eldest sonne hath thrust into the worlde to peruert men from the truth and obedience of God 1 First for the name of Transubstantiation I feare not to affirme that it is verye newe and neuer heard of before the days of pope Innocent the third who was about the yeare of our Lorde 1205
much lesse was it confirmed as an article of faith before the Councell of Laterane which was kept and holden in his dayes And though wee might by authoritie of good historiographers make it yet somewhat more new namely that it was not ratified as an article of religion till the Councell kept at Constance a citie so named in Germanie in the dayes of Pope Iohn the 23 which was about the yere of our Lord Garan in sinu Concilio Harding in confut Apolog. 1415. Yet to gratifie them wee wil grant it to be as old as the councel of Lateran in Rome held in the yere 1215 thaÌ„ the which also their own writers will not prescribe further But alas what get they hereby namely that this their dotage and dreame of transubstantiation at the least in the name of it hath not so manie gray haires on the head or yeares on the backe of it as they would beare the world in hand it hath for as by computation it may appeare it is but 300 do yeres old Neither wil that shift serue that they flee to here to wit that though the terme were not till then yet the matter was before A verie likelie thing forsooth as though the fathers of the Greeke and Latin churches so well skilled in those seuerall languages had not bin able aswel to haue deliuered the word as the matter In points of greater consequence than this by farre they hadde their peculiar and significant words as trinitie harmonously hypostasis and such like and yet in this they must faile forsooth to the end that the glorie of new inuention or forgerie rather may bee ascribed to some other But to conclude â—his point If papists vnder a false cloke of â—oueltie will not spare to reiect not onely olde but good and true things also then much more may we and that vppon good ground refuse this fantasie not onelie because it is new but also bicause it is false as shal god willing hereafter more fullie appeare 2 Howbeit that there is a chaunge no man of sound iudgement I thinke dooth or will denie but that is not in respect of the nature of the thinges themselues for the elements of bread and wine remaine in their owne proper peculiar substance wherof not only al men may be sufficient witnesses but almost all the senses of euery man as sight taste feeling c but this mutation is made in regarde of the vse and ende wherevnto they are applied because that they are by the Lordes owne institution and appointment separated from the common vse yea as it were froÌ„ common bread and wine and applied not onlie to a holy vse whilest they are vsed in holie assemblies wyth sanctified and religious mindes but dedicated also to holie endes that is to saye to ratifie and confirme our Faith in the trueth of Gods promises and to be sure seales and pledges to our consciences of holy things to wit of christs body and bloud and of the effects and fruits that by his death passion wee receiue But that this chaunge shoulde be wrought by any words as they say of consecration I am so farre off from allowing it as true that I am verily persuaded that they speake they knowe not what because it is not yet resolued not onely amongst the doctors of their side as Bessarian Biel Bonauenture Catharin Durand Scotus and others which be the words of coÌ„secratioÌ„ or with which words Christ and the priest by his example maketh the bread Christs body but because a pope himselfe who hath the fulnes of all knowledge in his breast and cannot erre if all bee true that they affirme I meane Pope Innocent the third Innocent de saâ—r altar myster lib. 4. cap. 6. a great fauourer and furtherer of such fantasies coulde not well tell how to resolue it as appeareth by his writings Yea in ascribing mutation and change of things to a forme of wordes vttered by the mouth of a mortall man they blasphemoussy robbe God of that glorie which is due vnto him alone Psalm 148.5 For to him onelie it belongeth to speake the woorde and to haue thinges made and giue it to an other to whom it at no hand appertaineth And if words be so strong in the one Sacrament as to turne bread into Christes body and wine into his bloud what reason is there that the wordes of institution vttered by the same person I meane the priest with intent also to consecrat it shold not alter the element of water in the other sacrament to wit of Baptisme and be so strong and powerfull as to make the same the very true and naturall bloud of our Sauiour Christ But let them say what they will For mine owne parte I rest resolute in this that this assertion and their whole action in consecration sauoureth verye stronglie of a magicall incantation and I am so muche the more confirmed in this because the Papistes reioycing as inchaunters and sorcerers doo in theyr odde numbers haue added one woorde that is to saye enim which is not in the Greeke or Latine textes Missali Roman ex decreto concil Trident. restitutum Pij quinti iussu editum pa. 23. col â— to the wordes of institution sayeng Hoc est enim corpus meum as may appeare in their misfall or masse booke and that not their old ones onelie but in one newlie furbished by the decree of the councel of Trent and published abroad to beholde the light like an vntimelie birth by the authoritie and commandement of Pope Pius the fift 3 And as the noueltie of this fained fantasie of transubstantiation is a brand good enough to worke the discredit thereof euen as though it had beene bored thorow the eare or worne a paper for forgerie and deceit so the grosse and palpable absurdities which follow the same opinion are sufficient and strong enough of themselues to make it out of credit with all persons indued with holie wisedome and right vnderstanding and to cause theÌ„ to esteeme of it not onely as a thing false and eronious but very vngodlie and blasphemous also To reckon vp all or largelie to discourse vppon the particulars neither is it my purpose neither is it almost possible so fertile a soile is this point in falshoode and yet I minde to touch some and that in suche sorte also as the vanitie and falshoode of this greate corruption may thereby easilie appeare to all suche as will not be wilfully blinded or stoppe their eies and eares at the brightnes and sound of truth At the least my hope and persuasion is that though I preuaile not either with the malicious blinde or simple ignorant yet I shall confirme and strengthen my brethren who together with me as in many other pointes of our christian religion so in this haue embraced the truth of God to our coÌ„forts 1 First I saye that this assertion of Transubstantiation or reall presence of Christes naturall bodie dooth
is effectuallie made ours whilest we apprehend and lay holde of it by a sound and sure faith applieng the same also vnto our owne hearts and euen in like sort is Christ God and man togither withall his merits not onelie offered but laid holde of in the word and sacraments yea and comfortablie felt likewise to the spirituall sustentaion and nourishment of our soules whereof also this is a good reason that of like thinges there is alwaies and so should be continuallie a like consideration The second place obiected is that sentence reported by the three euangelists Matthew Marke and Luke and Saint Paule himselfe also reciting the institution of the supper which our sauior Christ vsed saieng This is my bodie Matth. 26.26 Marke 14.22 Luke 22.19 1. Cor. 11.24 which they vrge in the letter after this sort Hath not Christ said it in plaine termes and shall not I beleeue it though that my carnall vnderstanding can not conceiue the same To all which I answer first that the question is not of the bare woordes or letter for we as well as they confes the same and what man hath there beene that euer doubted thereof yea what heretike euer was there that would not or did not allege the letter of the text for the mainetenance vpholding of his heresie or error but of the true sence and right meaning thereof which whether they or we haue gaine shall I hope appeare anon to the vpright reader Secondlie we confesse also that we are bound to beleeue all such things as are cōprehended in gods word yea though our sensuall reason cannot in deed comprehend the same for be it farre from vs to labor to bring the incomprehēsible truth of the eternall maiestie within the strait bounds and limits of mans vnderstanding no though he were regenerated and had receiued a great measure of the graces of Gods holie spirit and yet in such sort must we beleeue them all that to such ends also as the lord himselfe hath appointed at no hand stretching thē further than the Lord would haue vs for that is to be wise in our owne eies to make our selues more sharpe sighted than God nor yet restreining them to narrower purposes than the Lord hath laied them out for for that were at the least great vnfaithfulnesse both towards the Lord himselfe and men also neither yet failing in the allegation of them either in the matter maner or ende for if wee do so we doo nothing else therby but heape vp iust condemnation against our owne soules but reuerently receiuing them and faithfully alleadging them in that iuste measure weight and proportion that the Lorde himselfe hath left them vnto vs euen as his onlie lawful and currant coine which we can not clip imbase or impaire anie manner of waye without high treason against his eternall maiestie Nowe concerning the wordes and the plainenesse of them I say that other wordes both in the old and new Testament are as plaine as they which yet notwithstanding must be otherwise interpreted than the woords themselues seeme to import or else not onelye absurdities in reason but errors in religion will insue therevpon For example in the booke of Exodus the paschal lambe with the ceremonies belonging thereto is called The Lords passeouer Exod. 12.11 whereas nowe we knowe and no manne can choose but confesse that it was not the Lordes passeouer in deede but signified and sette out the same rather For the Lordes passeouer was his ouer-passing or passing by the Israelites houses marked wyth the bloud of the Lambe to the Egyptians there to destroy the first borne So likewise in the newe Testament Iohn 15.5 Christ sayth of hym selfe I am the vine than the which what can bee more plaine And yet wee acknowledge wyth our mouthes and beleeue in our heartes that Christ was no naturall vine but rather that hee calleth himselfe so in a certaine resemblaunce because looke what propertie the fruit of the vine hath in respect of our bodies to witte to comforte menne and to make them glad heartes the same hath Christ and the fruites of his grace receiued by Fayth in respect of our soules namelie to replenishe our heartes wyth all Spirituall ioye and gladnesse both of this life and of the life to come And as the braunches of the vine haue nothing of themselues but all that they haue they haue it from the vine it selfe so none whosoeuer they be can bring foorth fruit but by abiding in him and beeing made fruitefull thorow hys grace And euen in like manner is the bread of the Lordes Supper called hys bodie because as wee haue saide before looke what proper and peculiar office the bread hath or yeeldeth to our naturall bodies namely to nourish and strengthen the same the like dooth Iesus Christes bodie broken taken hold of by Faith Spirituallie communicate vnto our soules namelie it feedeth and strengtheneth them to the assured hope and feeling of eternall life And this maner of speech attributing that to the signe which is proper and peculiar to the thing signified is very vsuall in the Scripture as a man meanely conuersant in the same may plainelie perceiue the cause whereof is the straight analogy proportion agreement which is between the signe the thing signified and not anie other respect of consubstantiation transubstantiation or any such like fantasticall dotage Besides all these thinges the very circumstaunces of time place person and manner of dooing doo sufficientlie sette out the vanitie and vntrueth of this grosse interpretation For this Sacrament beeing instituted by Christ him selfe a little before his death in the presence o◠the Apostles who had all their senses satisfied in the beholding hearing and feeling of the naturall bodie of our Sauiour Christ in the visible elements of bread and wine he himselfe sitting at the tabl◠with them and not onely in their hearing speaking these woordes but also in their sight and presence actuallie breaking the bread it coulde not be that that bread offered vnto them as the pledge of his bodie shoulde be his naturall bodie or bodie of flesh vnlesse you will saye that Christ had two bodies one sitting at the Table instituting the action of the Supper and administring the same in his own person and an other borne in his handes and deliuered vnto the Apostles than the which what can be not onely more absurde and blasphemous in respect of our Sauiour Christ himselfe he being by this means made a monster and not become man but also more vnprofitable or vncertain to vs as which might iustly prouoke vs to dout whether of his bodies were crucified for our transgressions And thus as wee doo for good causes before specified as you see reiect this grose sense so for the instruction of the ignoraunt and strengthening of the weake we wil in a fewe lines putte downe the true meaning of these wordes For the better performaunce whereof I woulde haue this to
impossibilitie of the thing it selfe the Lorde hath in the fourth place for the ouercomming of that temptation sette before vs sundrie of his seruaunts who beeing men like vnto vs in all respects Actes 7 6â— haue yet notwythstanding in the dayes of their flesh doone the same as we see particularlie in Stephan Fiftlie the verye Sacrament it selfe and the elements in the same leade vs thereto 1. Corinth 10.17 For wee that are manie are one bread and one bodie because wee are all partakers of one bread at the Lordes boorde euen as that bread wee eate of there is made of manie graines and yet maketh but one loafe Lastlie our owne good shoulde carrie vs forward to this because thereby wee prouide well for our selues that so wee might feele the forgiuenesse of our sinnes before GOD our Sauiour telling vs in plaine wordes Matth. 6.14 That if wee doo forgiue men their trespasses our heauenlie Father wil also forgiue vs. And though it bee true that wee can and doo greatlie aggrauate other mens sinnes against vs as for example hee hath taken away my good name he hath spoiled me of my goodes hee hath killed my father husband children and a thousand suche like and what hainous offences be these Yet if GOD woulde geue vs grace vprightlie to looke into our owne sinnes committed eyther agaynst other men or Gods owne maiestie wee shall finde that wee haue good cause offered to be ready to remitte For if men offend vs wee doo in as great points offend others And though that were not true yet wee cannot denie but that wee doo more highlie displease Almightie GOD than men can or doo displease vs and that not onelie in the notoriousnesse of our sinnes but euen in a dailie and continuall course of iniquitie and in an infinite multitude of transgressions also What a fearefull thing will this bee in our owne heartes that wee woulde gladlie haue God mercifull vnto vs in forgiuing most greeuous and innumerable transgressions and wee will not remitte small offences and sinnes seldome tymes committed By this wee doo nothing else but cast awaie the sure seale and earnest pennie as it were that our sinnes are forgiuen vs before GOD and refuse a certaine pledge that our praiers and all other good things that come from vs are in Christes obedience accepted in his sight yea and moste iniuriouslie treade vnder our filthie feete Gods worde Gods example Gods sacraments and many other tokens of his grace and lastlie pull vpon vs a fearful vengeance from God to be manifested in this life and in the life to come And therefore I beseeche all the godlie that haue care of their saluation to looke heedilie to this point Meditation which is the second thing and is to be vsed speciallie in the tyme of the celebration of the Lordes Supper consisteth chieflie in these points to wit in regarding the outwarde elementes of the Lordes Supper that is to saye the breade and the wine and in considering the rites vsed in and aboute the same as the breaking of the Breade and the pouring foorth of the Wine and so forth For though the outward things are not the matters that wee shoulde stand vppon yet because by them it pleaseth the Lorde as it were by the hand to leade vs vnto right excellent thinges namelie by them to sette foorth vnto our Soules the crucifieng of Christes bodie the sheading of his bloude and so foorth and all for our transgressions that therefore they shoulde not bee sleightlie passed ouer wythout verye deepe and due consideration of the same And then because wee must not stay below on the earth nor be busied in beholding of earthlie things onelie but must by faith rise vp to heauen as it were there to behold the abundant riches of Gods spirituall graces offered and giuen to the faithfull in with by the outward elements we are throghlie to wey what great mercies the Lord setteth before vs in that holie and spirituall banket which though partlie for the woorthinesse of the giuer and partlie also for the excellencie of themselues as also by the want and weakenesse of our blinde and dull vnderstanding they cannot be sufficiently conceiued much lesse vttered may yet in my mind be brought into these foure points following as most materiall and principall 1 God setteth before our eies in that holie action first Christes death and passion togither with the benefits effects which we reape thereby and namelie the remission and full forgiuenesse of all our sinnes togither with the imputation of Christes righteousnesse vnto vs and the assured possession of eternall life for we doo no more verilie behold the bread broken and the wine poured foorth in our bodily sight and presence than wee do or ought by the eie of our faith to beholde the bodie of Christ crucified and his bloud shead vppon the crosse for the forgiuenesse of our sinnes neither are wee more fullie or particularlie put in possession of the bread and wine when wee haue eaten and druncke the same than wee are of Christ and all his merits then when by a liuelie and stedfast faith we lay hold of him and the most excellent graces that in him are offered vnto vs applieng them all particularly to our own souls which yet that they might be more effectually pledged vppe in vs it pleased the Lord to appoint not onlie that the bread should be broken and the wine poured foorth but that euery one of vs should seuerallie by him selfe and for him selfe take it eate it and drincke it c that so wee might bee in the more full and assured possession of hym and his graces 2 Secondlie the Lorde pledgeth out vnto vs therby that ful and spirituall nourishement that through Christ we haue both in the outward and inward man euen to the hope and fruition of eternall life for euen as verilie as that bread and wine dooth seeme to strengthen our out-ward manne so euen as verilie yea more verilye by much dooth Christe and is graces nourishe our soules yea I saye more verilie because that though some part of the bread and wine wee receiue bee turned into our healthfull and profitable nourishment and is become as it were part of our substaunce yet some of it also passeth thorowe the panch into the priuie but Christe remaineth alwaies a most holie and sound nutriment vnto our soules no parte of him vanishing awaye but hauing rather this effecte in vs that hee is not onely turned into our substance as the bodilie elements are in respect of our outward man but rather wholie turning vs as a man would say into his most holie and blessed substance he being not onelye a plentifull but a pleasaunt nourishment also bringing alwaies with him that effect to our soules that the outwarde elements doo to our bodies namelie giuing them all spirituall strength and inwarde comfort Iohn 15.5 because without him we haue nothing nor can doo anie thing 3