An. The Apostle calleth it breade both before and after 1. Cor. 11.27 and therefore not the naturall bodie of Christ Qu. They will say he calleth it breade after because it was before as Symon the leaper and Naaman were called leapers when they were clensed because they had bene leprouse Exod. 7.12 And Moses his rodde being turned into a serpent was called stil a rod. An. In these was a plaine shewe to the senses that they were changed but in this it is not so but especiallie the Apostle puttes it oute of doubt adding breaking to it whiche can not agree with the bodie of Christe Also if the breade and wine be transubstantiate and tourned into the body and blood of Christe then was it transubstantiate at his last supper but it was not transubstantiation at his last supper therefore there is no such change of the breade and wine as they immagine Qu. Why was it not transubstantiate at his last supper An. No for then shoulde Christes naturall body which sate at the table haue bene also at one instant in their mouthes so that it must needes haue followed that he either had two bodies or else that his bodie was phantasticall and not a true bodie whiche can be but in one place at ouce Qu. But they will say that a glorified bodie may be euerie where and therefore both at the table and in their mouthes at one instant An. Besides that to say that Christ glorified bodye may bee euery where is to speake an intollerable vntrueth for the holie Ghost saith concerning his body which he tooke of the virgin he assended into heauen sitteth on the right hand of God and from thence shall he come c. so if his bodie was not glorified till he rose againe which I trust they will grant then was it not glorified at his last supper and consequently not at the table in their mouths by their owne reason Also Christ is testified to be like his brethren in all thinges Heb. 2.17 whereby we are put in some experience in that his body was like ours in all thinges except sinne and our bodies will not bee forced into suche a straight withall their coniuringes as to be closed in a peece of bread that Christs body is not changed in such sorte as they imagine Qu. What say you to the ministring of the Lords Supper vnder one kind and of keping the Lords cuppe from the people An. Christ did minister it in both Once decline from the worde and ther is no stay in falling whose institution it is not lawfull for any man to alter Qu. Some say that the Churche vpon good consideration may alter what they will and as they see cause in Rites Ceremontes and Sacramentes Christes Church is his spouse and is obedient to the vvorde but the church of Rome is a strumpet and will rule the vvorde An. The Institution of this Sacramēt standeth vpon the order example and commaundement of Christ for first be deuided the bread seuerally from the cup and the cup seuerally from the bread Secondly in this he gaue vs example to doe the same vnto the ende of the worlde Thirdly besides this order taken and example left he added also an expresse commaundement saying Do this drinke ye all of this Agaynst this order example and commaundement of the Gospell no Churche nor counsell of man or Angell hath any power or authoritie to chaunge or alter for it is written Gal. 1.8 9. If any bring vnto you any other doctrine besides that which you haue receiued holde him accursed Qu. They say further why may not the Church as well alter the forme of this Sacrament as the Apostles did the forme of Baptisme where S. Peter sayth Let euery one be baptized in the name of Iesus Christe Acts. 2.38 c. An. That Scripture nor any other proueth that the Apostles vsed this forme of baptising I baptise thee in the name of Christ but they vsed many times this maner of speache to be baptised in the name of Christ not as expressing thereby the formable words of baptising but as meaning that they would haue them to become members of Christ and to be baptised as Christians entring into his baptisme and not onely into the baptisme of Iohn and therfore although the Apostles thus spake yet notwithstanding when they baptised any them selues they vsed doubtlesse the forme prescribed of Christ and none other Qu. What doe the faythfull receiue in the Lordes Supper then more then onely bread and wine An. For our resolution in this Contemners of the Lordes misteries prophane his trueth we must haue respect vnto the minde of Christe which is best knowen by his words who sayth This is my body Which words of Christ be most true and least we should be like vnto strumpets which onely looke to the gystes and neuer regarde the minde of the giuer in a certayne assuraunce of the vndoubted truth of the words of the Lord I couclude that as to the outwarde senses it is bread and wine so to the soule beeing receiued in fayth it is the body and bloud of Christ Baptisme is not onely a signe of washing away of our sinnes but is in a spirituall maner a very washing and cleasing from sinne Ananias sayde to Paule Arise and washe away thy sinnes Acts. 22.16 So the supper is called a pertaking of the Lords body and not a signe of the pertaking of the Lords body Qu. Sithe the body of Christ is in heauen as the worde doth witnesse and we in the earth as experience doth proue howe can we communicate with his body and bloud An. Reason is a beast in Gods causes In deede to our carnall reason it is an absurde thing and therefore the Papistes vnbeleeuers measuring the Lords wayes by their corruption on the one side haue blindly imagined their transubstantiation and the Epicures and such like in the like measure thinke of the Lordes mysteries prophanely as namely in this that in the Lords Supper is onely bare bread and wine Contrary to both which I conclude that supernaturally and spiritually by faith holding fast the truth of the Lords promise we communicate with and are made pertakers of the body and bloud of Christ And albeit in deede the body of Christ is so farre from our eies and senses and therefore from the place where we celebrate the Supper concerning his bodily presence as heauen is from the earth in so muche as this action is heauenly and our fayth ascendeth thither that it maye most effectuall apprehende Christ in this respect whosoeuer doth not graunt that the fleshe of Christ is most effectually present in the Supper maketh boyde the Supper of the Lorde for Christ sayth This is my body which is giuen for you Mat. 26.26 This is my bloud which is shed for you Mar. 14.22 Luc. 22. 1. Cor. 10. which words can not be restrayned to the effects Qu. There
the wordes of our Sauiour Christ to his disciples saying This is my body What thinke you of it An. The Papistes and vnbeleeuers in saying that these words of our Sauiour are of power to chaunge the nature of the bread in the very pronunciation to make the body of Christ forget them selues and in the enteraunce of their cause commit a foule ouersight For Christ in saying this is my body proueth it to be his body in suche sort as he ment it before the wordes be spoken and sayth not that after the words spoken it should be his body which they must confesse or els they wil be found to misname the thing and call bread fleshe whiche I thinke they will not laye vnto Christes charge who said it is my body not it shall be my body or is made my body by the words that I speake Qu. In deede as you say the words do playnly import that it is his body before in such sort as he ment it in whose mouth is no guile This is my body Eut I pray you may this their false iugling be made to appeare by the worde in any suche sorte as their nakednesse may be seene to the simple For as strumpets and brothels oft-times pretende great shewe of honestie so doe the Papistes and their friendes pretende great matter for the mainteinaunce of this and set a notable face on it and I perceiue that sith they meane still to dwell in the dregges of Romish idolatrie it doth muche stande them vpon to lye apace for the holding vp of this cursed vntruth For it is the chiefest prop of all the rest for away with that downe goes their priesthoode who they say haue greate skill and singuler dexteritie to make the Lords body when they lifte An. There be sufficient proofes in the worde the best witnesse to all them that haue not hardned their hearts and faces against the truth as appeareth that the Papistes haue for it may be truely auouched of them that is written The deafe adder stoppeth her eare and will not heare the voyce of the charmer charme he neuer so wisely And albeit I haue small hope to profite them to amendement yet for their sakes that may be snared with their subtilties and to helpe them to one witnes more of the Lords vndoubted trueth to their deeper iudgement I will here set downe a fewe wherein I trust their falsehood shall somewhat be seene to all that are not blind of purpose First Transubstantiation proueth an impossibilitie the transubstantiation which they so straine after teacheth an impossible thing namely the breaking of the body of Christ for they say it is the very naturall body and the worde addeth breaking vnto it So that if it be as they seme not vniustly to say the very naturall body of Christ then is Christes body and bones broken in the celebration of the Supper so that he is worse vsed amongst his dearest friends then he was at the handes of his greatest enimies For the Scripture witnesseth that they brake not a bone of him Io 19.33 36 Also this breaking that the Apostle speaketh of doth proue it to be bread after the words spoken for breaking hath respect to a substance for no accident can be broken but there we see the accidents of the bread as the shewe and taste and the Apostle addeth breaking Therefore it must needes be the same after that it was before namely bread Secondly it ouerthroweth the trueth of Christes body for to say that the bread is become the very naturall body of Christe that was borne of the virgin is to say that he is in the fleshe in many places at once and it mainteineth the error of Martion It proueth Christes body to be phantasticali which sayd that Christ had but a phantastical body and also the error of Entiches which cōfounded the two natures in Christ Thirdly it destroyeth our fayth as may appeare by that definition of fayth giuen by the holy Ghost Heb. 11.1 It destroyeth our fayth Faith is the ground of things that are hoped for and the euidence of things which are not seene But if there be the naturall body of Christ vnder the forme of bread as they say then it can not be denied but we see it for they saye it is not bread that we see but the body of Christ The Papistes vnder a 〈◊〉 shew of 〈◊〉 deliuer death therefore this teacheth that we can haue no fayth in this action and if we do it not in fayth all that we do therein is sinne as it is written Whatsoeuer is not of fayth is sinne Fourthly It is contrary to the vvorde of God it is contrary to the worde of God in other places and giueth a priuate sence to that place which S. Peter sayth the word of God can not beace for he sayth that there is no priuate interpretation in the worde And it is restefied in the worde Act. 3. that the heauens must receiue him vntill the time of there storing of all things And Christ him selfe sayth If they shal say vnto you Lo here is Christ or there is Christ beleeue them not Fifthly It is agaynst the articles of our fayth it discenteth from the articles of our fayth which say He assended into heauen and sitteth on the right hande of God the father from whence he shall come to iudge the quicke and the dead Sixtly it destroseth the institution of the Lordes supper It denieth the continuance of the Lords Supper which was commanded to be continued and vsed vntill the Lord him selfe should come If nowe therefore he be really present in the bodye of his flesh then must the supper cease And lastlie It is agaynst the trueth of the vvorde of God Mat. 26.20 it ouerthroweth the trueth of Christes wordes for he bid them doe it in remembrance of him now a remembrance and the thing remembred be not one so that if Christ be really and corporally present in the Sacrament the remembraunce is ceased for the thing remembrance presenteth it selfe Also if the wordes and the thing mente by the wordes be one then is the cup and not the wine in the cup the testamente in Christs bloud Luc. 22.20 for it is written This cup is the newe testament in my bloud which is shed for you Iohn 13.18 Also if the bread be turned into the naturall body of Christ Thus they iustifie the vvicked and condemne the innocent then the wicked eat his flesh and drinke his bloud but the wicked doe not eat the flesh of Christ or drinke his bloude therefore it is not transubstantiate Qu. Why the wicked do eat the fleshe of Christe do they not An. No for then should they haue eternal life as it is written Iohn 6.54 Who so eateth my flesh drinketh my blood hath euerlasting life c. Also it is bread after the wordes be spoken Qu. Now proue you that
be that thinke that whereas Christ then speaketh of his bodie he meaneth not his natural bodie but his mistical body An. There can be nothing more absurde there foolish then that for we our selues are the misticall body whereof Christe is the head and therfore nothing can be spoken more without sence then that we shold be commaunded to eate the misticall body of Christ which was giuen for vs that is that we should eat our selues giuen for our selues Also what shall be saide when wee come to speake of the blood for the Church is not called the misticall blood of Christ That blinde imagination therefore euerthroweth it selfe Qu. Doth not the eating of the very body and drinking of the very bloud of Christ which you speake of proue his bodie to be phantasticall that is not a true bodie in deede but a bodie by immagination because that many doe eat it An. In eating the body of Christe wee must distinguish betweene the spirituall eating which the Church of God vseth in fayth and the carnall eating whiche they that holde transubstantiation and consubstantiation do imagine Qu. Christ saith The wordes that I speake are spirit and life the flesh profiteth nothing it is the spirit the quickeneth How say you then that we must eat the very body of Christ and drinke his bloode An. The fleshe of Christe profiteth not beeing eaten carnally or with the mouth which kinde of eating the Capernites did and the Papistes doe fancie who because they behelde nothing in Christe more then in other men they were to be admonished that the flesh of Christe was and is to be eaten spiritually by fayth and not to be receiued with the teeth And further the worde eating is not properly but by translation and proportion of speech VVhat 's mēt by this worde eat in the institution and vse of the Lords supper applied to the spiritual receiuing and by a sacramentall kind of speakking whereby that which is proper to the signes is transferred to the thing signified Therefore when we speake of spirituall eating we are to vnderstand that this worde eating signifieth nothing else but by faith to apprehēd or to ioyne it vnto our selues There be two euilles about the Sacrament carefully to be auoided and we are also taught that wisdom by the holy ghost For least we shoulde with the Papistes thinke Christs body present Transubstantration c. and contempt in or with the breade really naturally carnally to be receiued with our bodely mothes where there is no other presence of Christes body then spirituallie to faith in many places he keepeth stil the name of bread And least we shold make to light of it 1. Cor. 10. 1. Cor. 11. accounpting it but a bare signe and no better then common breade The holy Ghoste calleth it Chrstes body Qu. Then you seeme to desire the the Sacraments of the Lord shoulde be vsed with al due reuerence do you not An. In any wise and such as feare and loue the Lord will I am sure willinglie condiscend thereto And to that end I wish that the Sacrament of the Lordes supper shoulde be esteemed and called of Christians after Christes words as diuers of the fathers esteemed the Sacramentes after Christes words and not after the outward appearaunce as in the supper the breade Christes bodie and the wine Christs blood rather then other waies Not the I thereby meane any other presence of Christs body then a presence of grace a presence to faith a presence spiritually not carnally really and naturally as the papists do meane for in such sorte Christes body is onely in heauen whither our faith ascendeth in the vse of the Sacramente and receiueth whole Christe accordinglie Qu. Yea but to call the Sacramente on that sort is to giue occasion of Idolatrie to the people whiche will take the outwarde signes which they see simply for Christes body as we haue too muche experience already Therefore I take it it were better and lesse daungerous to call it bread An. In deede great idolatrie is committed in and about this Sacrament therfore men ought to be as beedefull as they can to auoyde occasioning it or doing any thing that may cōfirme it But in as much as the holy Ghost is wiser then men and did foresee the euils that might be and yet notwithstanding doth cal it Christes body I thinke we should do euill to take vpon vs to reforme his speach Mat. 26.26 If ministers did their duties in catechising and preaching then doubtles to cal the Sacrament Christes body and to esteeme it accordingly could not giue occasion to Idolatry Therfore wo to them that preach not Qu. But to call the Sacrament Christes body to make none other presence then by grace or spiritually to faith which is of things hoped for and which appeare not to the bodily senses is to make no presence at all or to make him none otherwayes present then he is in his word when it is preached and therefore what neede we to receiue the Sacrament seeing that by the doctrine a mā may receiue him dayly in the fieldes as well and as muche as in the Church in the vse of the sacrament An. In deede neither the Scripture nor christian fayth will giue vs leaue to make or alowe any carnall naturall corporall or any such grosse presence of Christes body for it is in heauen and as the scripture doth witnesse the heauens must haue it till his comming to iudgement Except we would deny the humanitie of Christ and the trueth of mans nature in hun The presence therefore which we beleeue confesse is such a presence as reason knoweth not and the worlde can not learne nor any that looketh in this matter with our naturall eyes The worlde knovveth not the Lordes vvaies or heareth with other eares then with the eares and seeth with the eyes of fayth Whiche fayth though it be of things hoped for and so of things absent to the corporall senses yet this absence is not an absence in deede but to reason and the olde man the nature of fayth beeing a possession of things hoped for as appeareth Heb. 11.1 Therefore to grauut a presence to fayth is not to make no presence at all but to suche as know no righte christian fayth Also the same meate is offered in the words of the Scripture which is offered in the Sacrament so that no lesse is Christes body offered by the Scriptures then by the Sacraments but hereof may no man gather that therefore it needeth not to receiue the Sacrament or to affirme that a man may as much by him selfe meditating the mord in the field receiue Christes body as in the church in the right vse of the Sacrament For Christ ordeined nothing in vayne or superfluously and he sayth Take and eate this and he ordeineth nothing whereof we haue not neede Agayne The Lordes vvaies be righteous though in the fields a mā may receiue Chrisles