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
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
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
of Christ as they will needes haue it The former of these I grant to wit that by the cuppe should be meant the wine contained in the cup but the latter I denie to wit that that wine should be in substance the very bloud of Christ and this I do deny standing vpon the reasons which I haue before spoken and alleaged But howsoeuer it be whether there be meant therby this wine alone or together with the wine euen the bloud it selfe yet needes must these deadly enimies of tropes and figures acknowledge one figure here to wit a Metonomia of the thing containing for the thing contained yea and that same verie trope of the same figure Synecdoche which wee haue spoken of before wherby it commeth to passe that the wine and the bloud are saide to be the bloud Now then let them tel me how See for the proofe of this Genesis 17.9 without a crope or figure that shall be counted the couenant it selfe by meanes whereof the couenant is established And yet this further I would gladly demaund of them if the bare word or letter being so precisely obserued that reall consubstantiation must of necessity ensue how it can be that this should not followe likewise that the signes beeing not onely distincted but in very deede and truth separated and sundered also the body it selfe shoulde not likewise in deede bee separated and sundered from the bloud Consubstantiation erronious and al that is obiected for iâ— most weake I many times thinking and that earnestly of this one matter to wit why diuers did so greatly vrge this same rule Consubstantiation euen as if it were the principall point of all our religion of a truth nothing could come into my minde but that which was most easie to be confuted As for the that they say An obiection that vnles Christs very body and his very bloud be beleeued to be so present that it may be receiued with the hands and with the mouth or else the bread and the wine shall be but emptie and void signes I say it is of no force In good sooth suppose yee that yee speake the trueth Belike then all the sacraments that the Fathers had The answeare â—â—ken from an absurditie before that Christs flesh was indeede created were voide and of no force Their Sacraments saith Augustine were in signes diuers but in matter equall But in what matter were they equall Euen in Christ the only matter of the sacraments for that same spirituall word that is as the selfe-same writer vpon the 77. August in psa 77 psalme expoundeth it signifieng some spirituall thing was Christ they did eat the same meat that we eat 1. Corint 10.2.3 and did drinke the same drinke to wit Christ that was to be born as we eat and drinke Christ alredy borne who is a spirituall meat and drinke How vntrue therefore is it that the signes are of no force except the thing signified being in deede also present bee coupled and ioyned with the signe 2 A second reson standing vpon comparison of the element of baptisme with the elements of the supper Yea shall we say that the water of Baptisme is an idle signe yet I neuer hard of any man that would say that the bloud of Christ was indeede consubstantiated together wyth the wine But against this they replie saieng the reason or cause of that is because the Lord saide not that that water was his bloud Let vs grant that and yet in the meane while wee haue gained this that the sacrament is not abolished or made of no force though the signe bee in one place and the thing signified thereby bee in an other so that both of them be truly offered and giuen And this much or hitherto haue we spoken of this third point that is to say of the sacramentall coniunction or ioyning of the signe with the thing signified Now the summe of this true and right beleeuing iudgement is this to wit The summe of that which hath bin saide touching the sacramental coniunction of the sigâ— and the thing signified that that is a sacramentall coniunction wherby it commeth to passe that through gods ordinance that which is signified by the signes vsed though nowe it be neuer so farre from vs I meane Christ himselfe as in respect of his flesh is yet notwithstanding through the power of the holie ghost but yet in suche a spirituall sorte and manner as wee shall declare heereafter as truely and verily offered vnto vs and giuen vs to be enioyed of vs as verily as the signes themselues are looked vpon wyth the eies touched with the handes and receiued and perceiued also wyth the mouth But let vs now come at the length The fourth or last part of this discourse to the fourth or last question and points to wit what manner of taking or receiuing there is both of the signs themselues and of the thing signified Concerning the taking or receiuing of the signs there is no controuersie or doubt made of it A syllogisme but that it is naturall and outward because it is manifestly and plainely perfourmed of all them that come vnto it by bodily instruments and meanes The maior But as for the things signified to wit that very flesh of Christ and that very bloud of his they are so receiued and taken euen as they are present and offered The minor But they are present and offered also to our mind and faith because they are nowe as wee haue saide not on earth The conclusion but in heauen and therefore they can not bee taken or receiued otherwise than by our minds and faith Augustine Augustine also speaking well and rightly touching this point after this manner Why preporest thou thy mouth and bellie This foode belongeth not to the bellie but to the minde Beleeue and thou hast eaten Wherevpon also this likewise followeth that all that come to the Lordes table as the same Augustine saith receue the body of the lord Augustine that is to say the sacrament of the Lordes body to wit the bread vsed at may be one euen as thou and I are one And in one worde as you would say to finish the matter if onelie the members of Christ are to be saued then they must needes confesse that wee are thorowe faith truelye grafted into Christ and that euen before wee come to the supper in so muche as no manne can rightlye and orderlye come to the supper which is not nowe already both in baptisme and in the worde That followeth not that the aduersaries fantasie become a member of Christe and therefore is vnited with Christe him selfe And yet it dooeth not heerevppon followe that the institution of the Supper is superfluous by which wee doo not indeede at the first pushe but yet notwithstanding in processe of time doo growe vppe more and more in Christ For him that wee doo alreadye possesse must
very growing vp with christ himself from which we haue affirmed the same to flowe This is the lawe of righteousnes to haue that doone to our selues that we woulde do to others euen as it were from a fountaine because afterwardes wee fetch from him both true life and also all thinges necessarie to saluation Neither would I iudge it to be refused that a like interpretation may againe be ioyned to this our manner of speaking that Christ is spirituallie in the supper least any man shoulde thinke that we separate Christs power from the very flesh of Christ or imagine vnto him a speciall bodie Q 9 What is to bee iudged of this manner of sayeng That Christ is present in the supper and is distributed also by an incomprehensible manner or after a sorte that can not bee vnderstoode A We vse this manner of speech but yet in a far other sense and meaning than some are woonte A corrupt interpretation For vnlesse peraduenture wee be deceiued they seeme to take this saying after this sort as though by a certaine diuine and heauenlie power by reason also of the personall vnion of the flesh with the godhead Christs flesh should be really at one time and together both in heauen and in earth But though we neither deny the omnipotencie of GOD neither the true coniunction of the thing A true interpretation with the signes and of the faithfull with Christ himselfe we do yet notwithstanding by reason of the truth of Christs flesh and his ascension likewise plainly affirme that the body of Christ is nowe verily absent from the world Actes 3.21 shal remaine absent vntill he come to iudge the quick and the dead Neuertheles we confes this mysterie of god to be incompreheÌ„sible beyond our vnderstanding Faith ioyneth things together that be as farre asunder as heauen and earth whereby it falleth out that that which is and remaineth in heauen not els-where that so we may draw life and saluation from him who is trulie offered vnto vs and in deede communicated of vs. For albeit wee knowe first that the Holie-ghost that is to say gods power doth worke this The power of the spirite and of the force of faith and then that as in regarde of our selues all this is to be receiued of vs by the onelye instrument or meane of faith yet the power of the spirit and the force of faith doo exceede all our vnderstanding whereby it commeth to passe also that euen this whole action is verie properly called a mysterie or secret as the Greeks vsed to terme it Q 10 How is the matter or thing of the Sacrament communicated or partaken of vs A The matter of the Sacrament that is to say Christ himselfe is receiued of vs by a spirituall manner thorow faith And wee call that a Spirituall manner of receiuing or communicating Spirituall receiuing what it is not onelie in which Christ his spirite is communicated with vs but also that which is not earthlie or naturall but dependeth of the incomprehensible power of the Holie-ghost by which most straight bond indeede the members are more and more ioyned wyth their head For we exclude and shutte out all powring abroade and mingling of substaunces and also all fitnesse of ioyning together of naturall partes and yet can holde and mainâ—â—ine a true growing vppe of the faithfull with Christ which can not bee hindered by anie distaunce of places for our faith cleaueth vnto the worde of God who indeede performeth that which he promiseth Q 11 In what sense are these speeches To eate the Lords body and to drinke his bloud and other such like to be admitted A We say Eating and drinking referred to Christs bodie and bloud must be figuratiuelie vnderstoode that these manner of speeches do also beloÌ„g to that communicating or partaking whereby wee laye holde of Christ euen in the simple word or in the worde it selfe alone yea wee affirme that they are verye effectuall and significant but so that the wordes of eating and drinking when they are spoken of the taking of the body and bloud of Christ are no lesse figuratiuely to be vnderstoode than if a man should attribute to faith a mouth and teeth Two causes why the holie-ghost vseth borrowed speeches The first Now we alleadge two chiefe causes why the holy-ghost speaketh after that manner one cause is that hee may shew how strait our coniunction with christ is by the meanes of faith for nothing more groweth vp and increaseth with vs than meate and drinke without which no man caâ—â—â—asse ouer his time or spend this life â—he other cause which also properly hath place in the Sacraments is The second that by this way and meanes it may be declared how true the Lorde is in deliuering the matter it selfe which he promiseth by signes as it were by certaine pledges giuen for thereby it commeth to passe that though the onely signes are taken wyth the hand and receiued wyth the mouth yet that also which beside the signes is truely offered and by faith onely spiritually receiued is said to be taken eaten drunken c And for this cause we acknowledge Why we vse not the fathers phrases in the â—upper that the holie Fathers haue vsed manie other forms of speaking not vnlike these which wee notwithstanding will not at this day heedelesly vse but suppose rather that the same are to be mitigated by some profitable and fitte interpretations and the rather bicause of many errors spread abrode by Sathan and many controuersies also by this occasion stirred vp in the church of God Q 12 How are these wordes This is my bodie and this is my bloud to bee expounded A Euen after this maner This The wordes of the institution expounded particularlie and as it were one after an other that is to say this bread this wine is to wit sacramentally for not whatsoeuer is anie thing is by one onely way a thing Nowe the question is heere concerning the Sacraments And wee plainly say sacramentally bicause the Lorde did indeede offer not bare breadâ— and wine only but the true signes of his bodie and bloud neither onely these signes but besides them also his body and bloud to be enioyed possessed of vs euen into euerlasting life which life euerlasting also we drawe from him being communicated vnto vs. Luke 22.19 20. My body and my bloud that is not an imagined bodie or fained bloud but that selfe-same body which was giueÌ„ for vs and that self-same bloud whiche was shead for vs of both which wee are indeede by faith made partakers as the signes doo truely witnes Q 13 What do the wicked or vnbeleeâ—ers receiue The institution of the supper dependeth vpon Gods trueth A We hold and teach that by an agreeing iudgement and holy consent that the institution of the sacrament doth hang vpon the trueth of God therefore that in the
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
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
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