admonished to refer all that they doo to the glory of their head and capteine Christ and to the mutuall comfort and sustentation one of another Out of all that hitherto hath beene spoken or said I would pray the godlie and well affected reader diligently to obserue and note these three things following 1 First that though it be most true that euen by the ministerie of the Gospell preached we haue Christ with all his benefits offered vnto vs and doo by faith wrought in our harts by the ministerie of the same word and working of his spirit take hold of him all his graces of which also S. Paule speaketh to the Galachians saieng Galath 3.1 that Christ was described in their sight and crucified amongst them that yet all this notwithstanding we haue him more plainelie and plentifullie set foorth vnto vs in the vse of the supper whilest that we by faith feeding on him that is the bread of life which came downe from heauen Iohn 6.51 are by that meanes become bone of his bones Ephes 5.30 and flesh of his flesh and after a sort made one with him Iohn 17.21.22 euen as the father and he are one which I speake not to the debasing of the word as though the sacraments were more woorthie and excellent or to the diuiding of Christ for as in respect of his substance he is but one both in the word and the sacraments but as in respect of vs and for our weakenesse sake we hauing more of our sences satisfied in and by the vse of the elements of the Lords supper as for example our sight our tast our feeling yea and our hearing also whilest that in the deliuerie and partaking thereof Christes death is preached vnto vs than we haue in the word which is directed onelie to the eare or hearing 2 Secondlie that this holie sacrament dooth not onelie direct our faith to the death and passion of our sauiour Christ which was performed for vs and all the faithfull manie hundered yeeres agone as the one Hebr. 9.28 Hebr. 10.14 and the onelie sacrifice for sinne neuer to be reiterated because that thereby he being the onelie high priest and eternall sacrificer hath consecrated for euer all them that are sanctified but also yea cheeflie and especiallie to the gracious frutes and effectes that wee receiue thereby as the forgiuenesse of sinnes our reconciliation to GOD the death of iniquitie in vs the assured pledge of eternall life and such like all which are liuelie set foorth and preached vnto vs in the same to the ende that wee maye by faith in a strong persuasion of Gods goodnesse towards vs in Christ be made partakers thereof For otherwise if we had but Christes death onelie and nothing else it would be little auailable to vs for what would it haue profited vs that he had died if by his death he had not brought life and immortality to light 2. Tim. 1.10 but for asmuch as his death and the effects and frutes following the same and flowing from it can not be sundered we therefore stedfastlie beleeue that the faithfull are neuer partakers of the one alone but that also they are partakers of the other likewise 3 Thirdlie that wee must certeinelie know and stedfastlie beleeue that though this holie sacrament doo speciallie and cheeflie direct vs to Christ his death merits obedience and the frutes thereof yet notwithstanding also it doth sensiblie and plainelie instruct vs in the speciall duties of that sound and sincere loue which in Christ and for Christ we as the members of that bodie whereof he is the only head Ephes 1.22 5.23 ought vnfeinedlie to carrie and accomplish one of vs towardes another not onelie as profitable and necessarie for the parties to whome such dueties are performed whilest in the daies of their distresse we releeue them by our wealth or comfort and councell them by our wit which are things that God hath giuen vs euen to the same end but comfortable also to our selues whilest by that as by a bage or cognizance we are knowne both to others and our selues to be Christes disciples in deed Iohn 13.35 and haue sealed vp in our hearts the free pardon and full forgiuenes of all our sinnes Luke 7.47 Iohn 3.14 and an assured pledge also that we are translated out of darknesse into light without the which all we haue in this life and therefore the sacraments also could tend but to our greater condemnation In the third place for the cleering of this controuersie or question of the Lords supper we must haue a watchfull eie to Satans subtleties who painfully laboureth in this point as in all other pointes of Christian religion also by extremities to drawe vs into all corruption Nowe the extremities that in time heeretofore haue burst foorth and are yet euen to this day in manie places stoutlie and stiflie mainteined are especiallie three 1 The first is that of the sacramentaries who hold and defend that Christ in his supper hath left vs nothing saue the bare and naked signes of his death and passion But the trueth is that we are so farre off from allowing this conceit and opinion whatsoeuer our aduersaries babble and prate to the contrarie that wee feare not openlie and in the sunne light to affirme that besides the signes themselues yea and euen togither with the signes wee and all true christians haue the thinges themselues signified not onelie truelie and effectuallie exhibited vnto vs but giuen vs also and bestowed vpon vs because it is most certeine that our Sauiour Christ Iohn 14.6 who is the trueth it selfe and cannot lie dooth in deede and assuredlie accomplish vnto vs all the promises which hee made vs and meant to seale vnto vs by the vse of the signes in the sacrament that so we might become partakers euen of his verie substance and grow vp also with him into one life and being And though this cannot be comprehended by the eie of mans reason and vnderstanding no more than manie other things in our christian religion yet we cannot choose but know and confesse that this is sensiblie set foorth vnto vs in the vse and participation of the supper by seuerall meanes and instruments some of them being outward as the elements in the sacrament and some inward as the spirituall grace represented thereby for we are not angels but men Eccle. 12.7 consisting as the scripture teacheth vs of bodie and soule and therefore the Lord by the vse of his word and sacraments hath prouided for both parts as the word for our eares Rom. 10.17 and our eares for hearing of the same that so faith might be wrought in our hearts and the elements in the sacrament for our tast sight feeling c and yet our soules to be nourished and fed not with anie or all of these outward things for how cā outward corruptible things nourish inward immortall substances but onelie with
Two very lerned Sermons of M. Beza togither with a short sum of the sacrament of the Lordes Supper Wherevnto is added a treatise of the substance of the Lords Supper wherin is breflie and soundlie discussed the pâ—incipall points in controuersie concerning that question By T. W. 2. CORINTH 13.5 Prooue your selues vvhether ye are in the faith Examine your selues Knovv ye not your ovvne selues hovv that Iesus Christ is in you except ye be reprobats AT LONDON Printed by Robert Walde-graue for T. Man and T. Gubbins Anno. 1588. TO THE RIGHT honorable and verie vertuous ladie Brigit countesse of Bedford and to the right worshipfull and his verie good freends sir CHARLES MORISINES knight and the ladie DOROTHIE MORISINES his wife T. W. vvisheth togither vvith all outvvard abuâ—dance of vvorldlie blessings the continuall comfort of a good conscience heere and the eternall saluation of their soules at the last through Christ THe consideration of the christian fauors which you right honorable right worshipfull my verie deere freends haue carried towards me and the memorie of some benefits that I haue receiued from you hath sundrie times so affected my heart that I could not but in the good remembrance therof in some measure of vnfeinednesse as in respect of God praise his holie name for those his mercies and as in regard of you with earnestnesse pray vnto him for your prosperous estates and that in the best things especiallie and as in consideration of my selfe thinke vpon some good meane wherby I might at the least shew my selfe in some sort mindfull of and thankefull for the same Whatsoeuer I write in this behalfe I vtter it I humblie thanke God for it not vaine gloriouslie to boast before God or men in anie thing I haue done for I know feele in my selfe that ouer and besides my grosse greeuous iniquities euen in the best seruices that euer I performed in pietie towards God or in charitie towards his people there was by reason of mine owne corruption and the imperfections that through the same did cleue thervnto matter sufficient inough in truth to abase and to humble me indeed neither yet as cunninglie to craue dailie and new kindnesses a vice too common in this corrupt age the Lord hauing bin pleased in that behalfe to bestow vpon me more simplicitie than by fawning flatterie to fetch from my freends anie thing that might satisfie large affections or releeue present want But to these ends I protest and that in singlenesse of heart haue I declared the same namelie that all my christian acquaintance and amongst others your honour and worships especiallie might be assured that the good you haue doone me though at the first it might seeme to be cast away in as much as present testification of my gratefull minde were not then prest and readie hath not yet vtterlie beene lost because now at the length God hath inabled me by some small meanes to declare the contrarie and againe that I my selfe feeling my selfe now and then by Gods grace I doubt not for as I know so I freelie confesse that in my flesh that is to say in my selfe dwelleth nothing that is good stirred vp to such holie duties might receiue not in the things as performed by my selfe but as they are graces of God flowing from his goodnesse and wrought by his word and spirit both some comfort in the daies of my great greefe and heuinesse of heart and some incouragement to goodnesse also when mine owne dulnesse and backwardnesse to the same not onelie ariseth vp in me but standeth against it as with force and might to stop and hinder me therein In regard whereof also I doo at this time humblie offer and present vnto you right honorable right worshipfull togither first a sound discourse or two which that learned man M. Beza wrote and I long ago translated and withall a short summe that I my selfe penned heeretofore and haue inlarged againe all of them touching that great question of the Lords supper For that woorthie mans woorthie works I dare protest and auer that if the excellencie either of the man or matter or maner may purchase a frutefull commendation and procure fauorable acceptation with them that feare God I meane loue his truth sincerelie it shall not want either the one or the other For as concerning the writer himselfe he is one of the woonders woorthies of the world at this day a man of rare parts euerie maner of way whatsoeuer some either of ignorance in themselues or pride of themselues barke out against him to the contrarie whether we respect sound knowledge and iudgement in the toongs and trueth of God or faithfull paines and frutefull trauels in his ministerie and place And as for the worke it concerneth a great ground of our christian faith and the same controuerted not onlie betweene the superstitious papists and vs in the question of transubstantiation but with such also as in the common profession of Gods holie word and religion we charitably take for our brethren thogh otherwise in this point ouershot as we say ouerseene also The maner of handling is deepe profound and not shallow or meane after the maner and dealing of other men there being for the more full explication of the question deducted and laid out sundrie of the fundamentall points and principles of our christian faith and namelie touching the seuerall and distinct natures of God and man and the personall vnion of them in our sauiour Christ But for mine owne I mind not to say much speciallie as in commendation therof That which I thinke I will plainelie expresse and protest also namelie that as nothing of mine is in anie respect meet to behold the light of this learned age both by reason of mine owne wants insufficiencie and also by means of the great ripenesse of knowledge and iudgement that God hath shed abrode into the hearts of manie men so I confesse my selfe my writings much more vnwoorthie either the same day to be named with that woorthie man of the world or anie maner of way to be ioined with his And yet if the church approoue that which I doo and the godlie receiue some profit by it to spirituall edification I shall much reioice therin not as in respect of that I haue doone for I acknowledge my selfe to haue nothing saue that which I haue receiued but as in regard of the good effects that it hath through Gods almightie and secret blessing brought foorth in the hearts of them that haue bin or shal be acquainted therewith in which treatise I haue speciallie laboured two things First in the daies of so great blindnesse and ignorance amongst the multitude and common sort of people as now preuaileth to instruct the simple as much as I could in the sound knowledge of these most holie mysteries that so neither with the idle and vnskilfull conceits of their owne heads nor with the superstitious and erronious
Eutyches affirmed that Christ had but one nature that is to say diuine or of God like as hee was but one person Hee was about the yeere 450 as some think His error was condemned in the Ephesine councell Nestorius deemed our sauior to be God Hee was as some suppose about the yeere 419. so we also say and affirme that Christ consisteth of two natures of which one is the Godhead and the other is the manhood By the way I will speake this thing that we are constreined to vse new speeches that we may auoid new errors or els old ones new polished and trimmed with which manie men at this daie do intangle snare themselues for as in proper place heerafter we will shew there haue risen sprong vp within our remembrance certeine men who renewing partlie the error of Eutyches partlie of Nestorius haue in stead of the word Godhead brought in diuinitie and therfore we are inforced to distinguish Godhead from diuinitie And verilie Paule spake not rashlie where hee saith that the fulnes of the godhead dwelleth in Christ where he vseth also Colloss 2.9 not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is diuinitie but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is deitie or Godhead The Gretians do in their termes more fitlie expresse religion than the Latinists for the Gretians I know not by what meane do much better and more effectuallie expresse these things than the Latins doo as also in this argument or matter I would more gladlie willingly for plainnesse sake say and vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is hominitas if it be lawfull to speake so in Latine or as you would say mans nature or the verie state and condition of mans nature rather than humanitie or manhood Then we perceiue vnderstand that in Christes person there are two substances to wit the Godhead and the manhood Athanasius as we say So speaketh Athanasius in that famous confession of his saieng that he was consubstantiall that is of the selfe same substance with the father and as he himselfe expoundeth it God of the substance of the father and man of the substance of his mother that is of the same substance that we are Afterwards the church vsed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synodus Chalcedonensis that is nature We confesse saith the Chalcedon synod that the sonne consisteth of two natures Neither in deed was the terme nature vnaduisedlie vsed or rashlie taken vp albeit it if we would narrowlie consider the propertie of the word the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is nature dooth not agree to the diuinitie for it is deriued or commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The reasons moouing the fathers to vse the word Nature to be borne or sprong vp which agreeth well to a thing created but not to God himselfe the creator Wherefore this seemeth to be the reason which led and mooued the fathers to vse this word because they reasoned and disputed against Eutyches by whome not onelie the verie natures themselues but also the proprieties of the natures were confounded and shuffled togither Now because Eutyches did mainteine and defend both these errors and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dooth beside the substance comprehend and set out the proprieties also by which proprieties that nature is defined and made to differ from others therefore it seemeth that the fathers vsed the word nature In summe let vs resolue vpon this and set it downe as an vndoubted truth that when we say Christ consisteth of two natures we mean his deitie and humanitie that is his Godhead and mans nature Let vs now come to the word Person Touching the terme person The later writers haue called that person which the former called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine writers haue reteined and kept in vse this word person Now amongst diuines and in their writings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is substance and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is person are distinguished after this sort Substance and person distinguished vnder the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall number are meant the persons which are in the cōmon essence or being hauing the proprietie ioined therevnto whereby one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a person is separated or distinguished from the other and by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is substance God or the Godhead it selfe is signified and meant but the Father the sonne and the Holie spirit are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is persons Neither was it rashlie or vnaduisedlie doone that the church hath vsed the name of person Boetius which Boêtius hath defined thus saieng that it is the communicate propertie of a reasonable substāce because many did throgh very great error freelie indifferentlie vse these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for one and the selfe same thing So the Latine writers for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or person vsed and said substance euen as the logitians are woont so to call it wherfore that this doubtfulnesse might be auoided the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 began to be vsed Now let vs speake more plainlie what we call person or meane by that name when we intreat of Christ whether that which is as it were compounded of the Godhead taking and of the flesh taken so that if it might be lawfull for vs to diuide Christ into his parts one part of his person should be his Godhead and the other part his manhood Christes manhood cannot properlie be called a person and the cause therof Not so at anie hand for Christ is not said or called a person properlie in respect of his humanitie or manhood but of his diuine nature onelie and yet that not to be separated from his manhood This is the cause or reason thereof If Christes humane nature had beene before it was taken of the diuine nature that is to say of the word there should then be an vnton of two persons and not of two natures and therfore Christ should be a person compact of two persons whervpon would insue manie absurd vnprofitable yea altogither wicked vngodlie matters whereof nowe there is neyther time nor place to speake Therefore thus it must be determined that the diuine nature tooke on it the humane nature forming and fashioning it and euen whiles it was formed and fashioned to haue taken it vnto it selfe that is to saie that Christes humane nature was neuer extant or had beeing but in the Godhead wherfore the humane nature in Christ Christ as hee is God is a person his godhead is a nature as also his manhood is not a person but the humanitie subsisteth and hath his being in this person of the word and therfore Christ is not either in imagination or in deede a double person but one person consisting of two natures For the word is
coulde not be spoken of the other without great impietie and vngodlinesse Notwithstanding by reason of the personal vnion excepting alwaies that which is attributed to the whole person and belongeth to both natures as when Christ is called the mediator and such like such things as are proper to the godhead and therefore as wee haue said can neuer be spoken of the manhoode are yet notwithstanding attributed to Christ as man and againe suche things as are proper to man are spoken and that rightlie of God but neuer or at no hand of the godhead The reason is because that the subsistence or being is denominated euen in the concret of one of the natures onelie So by the Sonne of GOD wee doo many times vnderstand 1. Timoth. 3.16 not onely the godhead of the sonne by it selfe but Christ manifested in the fleshe And by the GOD of glorie wee meane GOD become or made man and like wise by sonne of man we meane man assumed or taken of the eternall son of God Whereby it commeth to passe that by reason of that personall vnion some thinges in the concret may bee saide of the whole person which yet notwithstanding in the abstracte 1. Corinth 2.8 doo agree to one of the natures onelie So Saint Paule affyrmeth that the GOD of glorie was crucified which proposition is not true touching whole Christ One and the selfe-same proposition true and vntrue in seuerall senses that is to say if wee regarde or consider Christ as some whole matter consisting of some particulars but not true if wee vnderstand it of all or euery thing belonging to Christ that is to saye if wee seuerally and distinctlye consider his seuerall natures because the name of the GOD of glorie dooth in the abstract agree or belong to the onelie godhead Wherefore this proposition is true in the sense as before whereas otherwise it is a wicked and an vngodlie thing to say that the godhead was crucified Likewise in the creede of the Apostles Symbol Apost we say that wee beleeue in Iesus Christ the onely Sonne of God conceiued borne suffered c all which are truely and christianly spoken And why so Because that by the name of the Sonne of God in the councell we meane not God the word by himselfe alone but GOD manifested in the flesh So the Sonne of man talking with Nicodemus on earth was in heauen Iohn 3.13 the reason is because he that is man is God also and yet the manhoode of christ was at that time no where else Actes 1.11 but on earth euen as nowe also christs flesh being taken vp into Matth. 28.20 heauen and therefore absent from vs that Sonne of man is yet notwithstanding present with vs because the same christ is that true GOD Isaiah 66.1 Actes 7.48 whome neither heauen nor earth can containe Wherefore as these propositions are false the Godhead is the manhoode or the manhoode is the godhead so these are true This man is God and GOD the worde is man Nowe then if man be truely saide to be God by reason of the personall vnion it followeth therevppon that thinges attributed to the manhoode may rightlie be attributed to GOD and on the other side that things attributed to the Godhead may rightly be attributed to or spoken of christ man But let vs now come to the other part of the knowledge that concerneth our saluation that is to christes office This office is declared in his name Matth. 1.21 for he is Iesus that is to say a Sauiour because God the father hath therefore giuen him vnto vs that hee might saue vs to wit from our sinnes Now hee saueth vs by iustifieng vs because eternall life doth of necessitie agree with iustice or righteousnes Wherefore hee giueth vs life in giuing vs righteousnesse and that of his meere and onely grace through the power and effectuall working of his holie spirit One and the selfe-same power of God appeareth in mans creation and mans restitution sauing that this latter in my iudgement and before men though not before God seeme to be the more excellent and hard worke for euen that very selfe-same power of God which laide it selfe open in the creation of man must of necessity manifest it selfe also in restoring of man This is it that I meane as God the father did freelie through his sonne togither with his almightie power which is the holie-ghost create man so the selfe-same god dooth by sauing iustifie and by iustifieng saue man through his owne sin fallen from grace and yet made againe or anewe as it were through his sonne in the powerfull working of the holie spirit For the holy-ghost worketh in vs that instrument which we cal faith by which only we lay hold of christ after that we know him Neither is this faith some simple or bare accident but a habit as they call it in the schooles truelie grafted in vs not by nature but by gods meere and free grace But remember I pray you that by laying holde of Christ I vnderstand the apprehension or taking holde euen of Christ himselfe Two things principallie to be considered in Christ For wee must consider two things in Christ that is to saie hee himselfe god and man and such things as bee in him A fit similitude For example though it may be I confes that the similitude shall not agree in all points if in a casket or boxe I set before a man treasure he that will haue the treasure hidden or shutte vp therein must of necessitie take the casket or boxe it selfe Coloss 2.3 euen so there are in Christ all those treasures of wisedome and vnderstanding yea and to speake all in fewe wordes all those things which are necessarily required to our saluation Wherefore wee must of necessitie haue him that so we may obtaine those things that are in him and by the meanes of them eternall life But tell vs by what instrument wee doo take holde of him as it were by a certaine hand that hee may wholie become ours and wee his Verilie by faith Nowe the holie-ghost is hee who going about to woorke in vs this excellent instrument of faith vseth for that purpose the preachyng of the outwarde worde Roman 10.17 by which worde hee alone properlye woorketh inuisiblye in vs. But that we may the better vnderstand this point lette vs a little compare this naturall instrument of Faith to witte the outward worde with that supernaturall instrument that is the spirite Light of nature may somewhat helpe vs to obtaine naturall things but it can nothing further vs in the vnderstanding and beleeuing of heuenly things The doctor or teacher by speaking teacheth his scholers that which he speaketh For speech is the instrument and meane whereby we lay open the meaning of our mindes one of vs to an other by vnderstanding whereof they to whome wee speake become skilfull in those thinges that wee speake euen
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
and stedfast faith apprehending the word generallie and applieng particularlie vnto our selues all the gracious and sweet promises that the Lord hath made and offered vnto vs therein which may plainelie appeare to be most true partlie because he persisteth by a continuall thread of speech as it were in the metaphor of bread or meat mentioned before vers 26.27 vsing also for that purpose as euerie man may easilie perceiue sundrie borrowed speeches agreeing well to the circumstance of the matter wherein he was to deale which he would not or needed not to haue doone if he had meane so groslie or carnallie as these men fantasie and partlie because he speaketh so often not of eating onelie but also of beleeuing as verse 35.40 which can not be properlie attributed to anie outward or materiall thing such as the bodie and flesh of Christ then was and is but to inward and spirituall matters which as it may be gathered by sundrie places of holie scripture Rom. 8.24 the apostle affirming that hope that is seene is no hope for how can a man hope for that which hee seeth 2. Cor. 5.7 and that we walke by faith and not by sight Hebr. 11.1 yea and that faith it selfe is the ground of things which are hoped for and the euidence of thinges which are not seene so also may it be prooued euen by the verie nature of faith which being a spirituall and inward qualitie giuen vs of God Philip. 1.29 Iohn 4.24 who is nothing else but spirit trueth and wrought in vs by spirituall meanes as the word sacraments outwardlie and the Holie ghost inwardly in our hearts must also of necessitie be directed to spirituall inward things But let vs for reasoning sake grant that the place were to be vnderstood of the holie supper yet doth it not for all that establish anie grosse and carnall eating of the naturall flesh or bodie of our sauiour Christ because if that were so then had not our sauiour sufficientlie answered the Capernatts or Iewes of Capernaum who vainelie dreaming and doting of such a grosse and carnall manducation or eating Iohn 6.52 said How can this man giue vs his flesh meaning thereby that it was altogither impossible and vnnaturall both in respect of himselfe and in regard of them also because it was seldome or neuer heard of except it were amongst the Anthropophagi that men did willinglie giue their flesh to be food vnto others or that others did eat the same but had rather yeelded vnto them in that their conceipt which besides that it conteineth an errour in religion and nature as before hath beene shewed is quite and cleane contrarie to the purpose of Christ in that place and closelie accuseth him as though either in ignorance he could not or in an euill minde he would not haue instructed them in their blindnesse all which are horrible to heare blasphemous to speake and beastlie to thinke Besides if that corrupt sence should be allowed marke what a Sea of absurdities woulde insue therevpon As first in what a miserable estate shoulde wee leaue the holie Fathers of the olde couenaunts who were longe before the time of Christes taking our flesh vpon him therefore could not eat it and so by consequent could not be saued Matth. 8.11 And yet our sauiour in plaine termes affirmeth that they were in the kingdome of heauen And S. Paule also saith 1. Cor. 20.3.4 that they did all eat the same spirituall meat that wee doo and did all drinke the same spirituall drinke that we doo which word spirituall would be marked as directlie opposite to grosse carnall or bodilie eating plainelie also proouing that betwixt their sacraments and ours there was no difference at all as in respect of substance and effect sauing only that theirs were in time before ours euen as they themselues also were and instituted in other outward elements than ours Secondlie in what a miserable case condition should we put poore infants speciallie of the beleeuers if they should be taken away by death before that cōming to the yeers of discretion they could communicat or partake in that holie sacrament One of these two grosse absurdities must needs follow therevpon yea be granted also vnlesse men wil be stifnecked in error to wit either that infants must haue the holie communion ministred vnto them which thing in deed Augustine did once fantasticallie imagine as appeareth by manie places of his works notwithstanding all that papists say to cleere him therof But S. Paule is flatlie against it who will haue none admitted thereto 1. Corinth 11.28 2. Corinth 13. but such as can examine trie themselues whether they be in the faith or no which infants cannot doo as all men may plainlie perceiue not onlie because they want reason as in the practise therof but speciallie because they be void of faith which ordinarilie commonlie is bestowed vpon the faithfull Rom. 10.17 by hearing the woord preached as the apostle saith or els that with out it they are all condēned already which is verie absurd beastlie not onlie because it tieth grace yea the grace of saluation to the sacrament by the worke wrought than the which what can be more vnresonable for so good and bad hauing the outward signe shall also haue the thing it selfe to wit eternall life but also because it abolisheth as Gods eternall election whereby he hath chosen those that be his in Christ to life euerlasting before the foundations of the world were laied so his gratious and continuall couenant made to vs that he will be a louing God and mercifull father to vs and to our seed for euer Genesis 17.7 by which couenant also we are assured euen of his good will and fauor towards vs in Christ By all this we may see that euen for the auoiding of these absurdities and manie such like the place of the sixt of Iohn can at no hand he vnderstood either of the sacrament or of the carnall eating of Christes bodie in the same or of anie such grosse thing whatsoeuer but of the apprehension or laieng holde of him togither with the particular application of him to our selues by the hand or instrument of faith who euen for that purpose is propounded and set foorth vnto vs by the ministerie of his word and Gospell or if the aduersaries will needs haue it so offered vnto vs in the vse of the supper because that though the thinges bee diuerse representing him vnto vs as the word and sacraments yet there is in that respect but one meane giuen vs to take holde of him by euen as he himselfe is but one Christ that in these sundrie things is exhibited vnto vs and that is that great grace and gift of faith which we must vse in in the word and sacraments as men doo in the apprehending of Christes righteousnesse which righteousnesse of his though it be not essentiallie dwelling in vs yet it
saide a posse ad esse the consequence or reason is not good which were sufficient aunsweare to this friuolous and vaine obiection mannes reason in the blindnesse and corruption of it beeing endued wyth strength and force enough to aunsweare the same besides this I say wee that are truelie taught of GOD both by his worde and spirite do knowe that though wee beleeue that the Lorde can doo whatsoeuer pleaseth him both in heauen and in earth which serueth wonderfully to magnifie hys almightie power in the exceeding excellencie thereof and greatlie to strengthen our weake faith in the dayes of our calamities and distresses yet notwythstanding we firmelie beleeue that hee will not onelie doo nothing but that hee can not doo anie thing in regarde of vs contrarie vnto that will of his that hee hath reuealed for vs in his word For euen as a manne of might on earth hauing giuen foorth hys speache of assurance in the woorde of a Prince or Christian though perhappes to one farre inferiour to himselfe is yet notwythstanding tied thereby not as in respect of his power for that remaineth as greate after as before but as in regarde of his credite and the persons to whome hee hath by his woorde after a sorte as it were bounde himselfe so is it wyth the Lord to vs-ward And the reason of this is not the abridgement or shortening of his power for be it farre from mortall men to presume in any thing though neuer so litle to restrain the eternal power of the immortall God but because his will and power I meane of the same as they are reuealed to vs by his woorde and particularlie by his promises made vnto vs therin concerning the same be in respect of vs so conioyned and knit together that looke whatsoeuer hee will doo that hee can doo and looke whatsoeuer he can do that hee will doo Oh howe vnreasonable is this that wee will giue earthlie Potentates leaue because of their high callings and excellent wisedome that wee suppose to bee in them nowe and then to hedge in the boundes of their power and authoritie by their woordes at their owne pleasure and will not graunt or yeelde so muche to the Almightie Surelie there is very great and good reason to the contrarie for as for menne by reason of the blindenesse and ignorauncie of their owne heartes they can not well tell when it is good either to straiten or enlarge themselues whereas GOD by reason of the fulnesse of goodnesse that is in him can not choose but doo good whether he inlarge or abridge himselfe But to make all this plaine by one or two examples in steade of manie we are all perswaded that God can not drowne the worlde anie more wyth the waters of an vniuersall floud because wee knowe by his woorde he will not for the more certaine and assured sealing vppe of the same in our heartes and not for anie discredite vnto hym or shortening of hys arme and power hee hath not onelie geuen vs his comfortable and sweete woorde of promise but hath sette his bowe in the cloudes Gen. 9.12 13 c to bee a moste effectuall pledge of the same vnto vs. Agayne wee all doo knowe and beleeue that though GOD in respect both of hymselfe and his almighty power with whome all thinges yea the most hardest are possible can if he would saue all men yet we feare not to saye and affirme that in respect of vs hee can not saue all menne because wee knowe by his reuealed will in his woorde that hee will not saue them all For some as well for the manifestation of hys iustice and iudgement against all vngodlinesse must bee the vesselles ordayned for destruction as well as others also for the declaration of his mercie in sauing whom hee will vesselles of saluation and eternall life And euen the like maie we conclude touching this matter of the Supper namelie that though wee were perswaded or shoulde graunt agaynst all trueth and reason that Christ as hee is GOD might doo what hee woulde or as hee is man might bee euery where yet because hee hath reuealed the contrarye in his woorde and namelie that hee will haue hys bodye to bee circumscriptible and tied to a place to wit Heauen yea which is more to a certaine place in heauen for though Christ as in respect of hys eternall Godhead fill Heauen and earth and the heuen of heuens is not able to conteine him yet in respect of his humane bodie though it be glorified he is must be conteined in some part of the heauens that therefore it can be no iniury at all to him neither any debasing of his omnipotent power to say that now he cannot be bodilie in the sacrament much lesse bodilie in so manie sacraments as be celebrated and ministred in so sundrie and infinit places at one time no more than it is to God the father in saieng that now he cannot drowne the world or saue the reprobat as hath beene before declared Thus much I thinke sufficient and inough to all these obiections being willing heere to finish this present short treatise sauing that I haue thought good in this place to adde euen as a chalenge to the aduerse partie and as matter of necessarie instruction to such as either be simplie ignorant for as for the malicious blinde it is almost impossible to reclame them or doo alreadie in some measure see the truth these three points following 1 First that I am readie in all holy loue largelie to answer anie thing that christianlie shall be further obiected concerning this question I say christianlie obiected for if anie shall either curiouslie or captiouslie propound anie thing I thinke it most conuenient rather to leaue such in their owne follie for a season till it shall please God at some one time or other euen extraordinarilie as it were to make them to see the same if it shall so please him than to spend time and to trauell in fatisfieng of their vaine curiosities 2 Secondlie that though this point of transubstantiation brought in by papists be great and grosse concerning the matter of the supper yet that they faile not alone heerein which might perhaps make their heresie lesse heinous but holde manie moe errors concerning that point some of them as palpable if not more grosse and blasphemous than this and some of them lesse To pursue them all and in a large sort I minde not at this present because it hath beene alreadie performed by men of great excellencie the Lord may heerafter giue a more fit occasion yet I will rehearse touch a few desiring the godlie reader with all holie wisdome to consider both of them and the rest of that sort 1 First in that they make it a sacrifice propitiatorie as they call it for the quicke â—nd the dead by which they doo not oneâ—ie scorne God deride men whilest they make men beleeue that God will be pleaâ—ed with