fideles is ecclesiae sacrificio sciunt al which the faithful know how it is performed in the sacrifice of the church of which church sacrifice al the sacrifices of the old testameÌ„t were shadowes VVhich sacrifice of praise and thankes-geuing he in a number of places expresly calleth the sacrifice of Christs body and that it was offered not by al Christians a like but by a certaine order of priesthod as he plainly declareth in the same booke and proveth out of the scriptures ¶ VVhere M. B. saith that the name Masse came in vvhen the sacrament began to be perverted the Latin kirk to decay the Romane kirk to fal by this vve learne vvhen according to M. B. censure the Romane church fel. For euerie Protestant allovveth it a time of puritie integritie according to his ovvne humor fansie some 300. yeres some 400. some 500. And thus far our English Ievvel extended the puritie florishing estate of the Latine especially the Romane church some allovv it 200. yeres more But for the first 400 or 500. yeres fevv of the learned Protestant make any doubt but that the Romane church vvas pure and sincere in al parts of religion So taught one of our English Pâ—otomartyâ—s Ridley prelate of London in these vvords The patriarch of Râ—me in the Apostles time and long after was a great maynteiner and setter forth of Christs glorie and above al other countries regions there especially was preached the true gospel the sacraments were most duly ministred And as before Christs coming it was a citie so valiant that al the world was subiect to it and after Christs passion divers of the Apostles there suffered persecution for Christs gospel so after that the Emperors became Christians the Gospel there florished most S. Austin saith our M. Ievvel and other godly fathers rightly and wel in old time yelded great reverence to the see of Rome as for diuers other reasons so also for the puritie of religion which was there preserued a long time 600. yeres after Christ without spot For which puritie and constancie in the same that church was most famous aboue al others and might be a standard vnto them And Iohn Calvin vvriteth Because it was a thing notoriously knowen true without al questioÌ„ that from the Apostles age vntil theirs there was no alteratioÌ„ of doctrine nether in the church of Rome nor in other places the fathers tooke this for a principle and sure ground able to overthrovv al errors vvhich nevvly sprong vp that they gainsayd the truth vvhich had bene constantly preserued and maynteined by common consent from the time of the Apostles VVhich iudgement of Calvin and those other learned Zuinglians I note to control M. B. rash sentence in deputing the fal and decay of the Romane church to that time vvhen by these mens more sound more learned verdit that church vvas most pure perfit and withal hereby I can plainly convince him of falshod and heresie in preaching as he doth Touching the first the sacrament saith he began to be peruerted and turned in to a sacrifice with the falling estate of the Rom. kirke and them comes in this peruerse name of the Masse VVhen was this About 400. yeres after Christ For then vve find this name masse in the Councels Doctors vvritings applied more commonly to such signification as vve novv vse it S. Ambrose in Milan testifieth of him self that he said Masse missam facere caepi Ambros lib. 5. epist 33. â— Leo maketh mention of the same epist 81. ad Dioscorum 88. ad Episcopos Germaniae Galliae S. Austin sermo 91. de tempore 237. 251. Cassian lib. 2. Canon orat noctur ca. 7 lib. 3. canon diurn oral cap. 5. 6. 11. lib. 11. ca. 15. Yea some bishops martyrs of the Romane see far more auncieÌ„t then any of these vvriters vse the vvord though seeldoÌ„ as appeareth by S. Damasus in Pontificali in Alexandro 1. by Papirius Massonus de Episcop vrbis lib. 1. fol. 11. in Pio. 1. As for Councels in sundry very auncient as in Concilio Rom. sub Sil vestro 1. Concil Carthag 2. can 3. Carthag 4. ca. 84. Concil Agathensi ca. 21. 47. Concil 3. Arelaten cap. 3. Concil â— Aâ—â—â—lianenâ— ca. 28. Concil Milevit cap. 12. both the masse is plainly named and the distinction of masses vsed in the primitiue church is described the one called missa catechumenorum the other missa fidelium the masse of learners or novices in the faith to vvhich al indifferently vvere admitted Heretikes Iewes Paganes the masse of peâ—â—â—â—e baptized Christians from the presence and sight of vvhich masse not only the forenamed Heretikes Iewes and Pagans but also the vnchristened though otherwise favoring Christianitie yet for reverence of these dreadful mysteries vvere excluded Thus vve find that long vvithin 500. yeres after Christ the name of Masse vvas very frequent in the Romaine and Latin church vvhen as yet that church vvas far from decay and faâ— nay vvhen according to Calvin and those other famous Superintendents the church of Rome was most pure and had altered nothing of the doctrine received from the Apostles but for her constancie in reteyning the â—aâ—e might serue for a Standard and light to al other churches of Christendome ¶ By vvhich ground also and graunt of these excellent men I condemne secondly M. B. his preaching of heresie vvhereas he saith that when the sacrament was turned in to a sacrifice it was idolatrie and that forsooth began vvith the name of Masse For vvith this perverse name Masse the sacrament began to be perverted This collection I say is very foolish vvicked heretical For if in collecting the 4. names vvhich out of the auÌ„cient fathers he attributeth to the sacrament he had faithfully told his auditorie vvhat he had found he could not haue so blindly stumbled as to vvring idolatrie out of a sacrifice or preach that the sacrifice began vvith the name of Masse vvhereas the more auncient fathers cal the sacrament a true sacrifice some hundreds of yeres before the decaying and falling time of the church vvhich he signifieth that is before the name of Masse vvas practised And vvhen the name Masse began to grovv in vse even then they stil reteyned that other more auncient terme and caled it stil sacrifice both in preaching vvriting ten yea tvventie times for one more oft then Masse And therefore to make the name Masse any occasion of the sacrifice vvhich name and beleef of sacrifice vvas vniversal at lest 200. or 300. yeres before the name of Masse grevv in vse is as poore and peevish a devise as lightly might fall in to a sicke mans brayne This is to set the cart before the horse to make the river cause of his fountayne to make the child beget his father as much as to charge M. B. vvith the invention of heresies published
Caluinists with quit disanulling making voyd the testament of our Sauiour I thinke it good to make some more stay herein better examine the circumstance of this testament yet as nigh as I can euâ—ing no new questions but resting on such certayn verities as are confessed by the aduersaries them selues cleare by plaine scripture out of vvhich I meane to deduce such reasons as may iustifie our catholike cause disproue the contrary VVolf Musculus in his common places entreating hereof writeth thus S. Luke S. Paule attribute to the cuppe that it is the new testament VVhereby they signifie this to be the sacrament of the new testament in respect of the old the Paschal sacrament which Christ finished in this his last supper in place thereof substituted this new In the same supper being then nigh to his death he made his testament Thus Musculê° In vvhich fevv vvords he noteth tvvo things very important concerning the truth whereof I here entreate both deliuered in the scriptures both vrged by the Catholikes both coÌ„fessed not onely by the Lutherans but also by the SacrameÌ„taries as here we see The first that Christ in his last supper made his new testameÌ„t the second that Christ in the same his last supper ended the sacrameÌ„t of the Paschal lamb ordeyned in place therof the sacrament of his body Concerning the fâ—â—â—t vvhat a Testament is how Christ made his the same vvriter expresseth truly in this sort A testament is the last wil of one that is to dye wherein he bestoweth his goods freely geueth to whom he pleaseth To the making of a testameÌ„t that it be auayleable is required first the free libertie power of the testator that he be as his owne commaundement For a slaue a seruant a sonne vnder the power regiment of an other can not make a testament So Christ when he made his testament was free had power libertie to do it God his father gaue al in to his hands made him heyre of al in heauen earth God his father willed him to make a testament sent him in to the world to that end that by his death he should confirme this new testament which he had promised Next it is required in a testament that the testator bequeath his owne goods not other mens so did Christ 3. A thing can not be geuen in a testameÌ„t which is due of right So that which Christ gaue in his testament was geuen only of grace fauour 4. In a testameÌ„t it is required that certain executors of the testament be assigned Those Christ made his Apostles to whom he coÌ„mitted that office that they by evangelizing should ministerially dispense the grace of this testament 5. Finally to the confirmation ratification of a testament is required the death of the testator So Christ the next day after this testament was made died on the crosse there by his death blud ratified confirmed eternally established it Thus far Musculê° adding withal Christ saith this cup is the new testament in my blud or according to Matthew Marc this is my blud which is of the new testament The old testament consisted in the tropical figuratiue blud of beasts the truth whereof was to be fulfilled in the blud of Christ. The new testament consisted not in the blud of any beast but of Christ the true immaculate lamb For declaration whereof he said This cup is the new testament in my blud or This cup is my blud which is of the new testament Thus much being manifest confessed and graunted it must also be graunted of necessitie that this blud was delyuered in the supper not only shed on the crosse as Musculus the Zuinglians suppose First because our Sauiour Christ according to the report of al the Euangelists in precise termes so avoucheth This in the cup or chalice is my blud of the new testament Secondly because to the making of the new testament fulfilling the figure of the old true real blud of the sacrifice was required as appeareth in the figure which here the aduersaries coÌ„fesse to haue bene fulfilled For in that figure first of al was the sacrifice offered the blud thereof taken in the cuppes then the people sprinkled with the blud of the sacrifice these words vsed This is the blud of the testament c. Nether is it possible that the blud of the sacrifice should be deliuered or taken or any waies imployed by man or to man before the sacrifice were offered to god Therefore whereas Christ assureth this to be the blud of the new testament as that was of the old it is as certain sure that the sacrifice whereof this was the blud was before offered as vve are sure of the same in the old testameÌ„t Briefly vvhereas in that figuratiue sacrifice whereof this is the accomplishmeÌ„t perfect on 3. things are specified by the holy ghost 1. the publication of the law or testament to the people 2. the offering of the sacrifice whereof the blud vvas taken 3. the eating of the sacrifice sprinkling of the people vvith the blud and vsing of those words This is the blud of the testament vvhereas for exact correspondence of the first Christ at his last supper publisheth his lavv and testament A new commaundement geue I to yow that yow loue one an other as I haue loued yow promiseth the holy ghost to remayne vvith them and his church for euer iterateth that commaundement of mutual loue charitie as the summe of his new law perfection thereof which was to be wrought in the hartes of his ChristiaÌ„s by the holy ghost then promised vvho also vvas euer to assist them to teach them to leade them the vvhole Church for euer in to al truth so fuâ—th vvhereas thus in 5. vvhole chapiters having expressed his new wil testament such graces as apperteyne therevnto he in fine for correspondence of the third biddeth the executors of his testament to eate his body and drinke his blud vvith those same so pregnant so vrgent vvords This is my body which is and shal be deliuered for you This is my blud of the new testament which is and shal be shed for yow hovv can it othervvise be chosen but for ansvvering of the second part as that body and blud of beastes there vvas first offered to god in sacrifice so this body and blud here must be offered in like sort to fulfill and accomplish that figure So that it suffiseth not to say the blud of Christ vvas shed on the crosse vvhere he dyed though that also vvere necessarie for the confirmation and ratification of the testament as vve also graunt and common reason teacheth and the Apostle proueth for testamentum in mortuis confirmatur a testament taketh his absolute and ful perfection strength and
condemned them as appeareth by these vvords of his reâ—ocation set dovvne in M. Fox I desyre my lord god of pardon and forgeuenes And now againe â—s before also I do reuoke and make retractation most humbly submitting my self vnder the correction of our holy mother the church c. the yere 1377. After vvhich time he made yet againe an other reuocation the yere 138â— as in the same author appeareth Albeit al this notvvithstanding M. Fox reciteth as a verie great argument of the gospel that VViclefs sect increased priuily and daily grew to greater force truly so great that they made traiterous conspiracies against the king him self as is recorded in the Acts of Parlament and common stories and in part â—auntingly noted by M. Fox vvho vvriteth that king Henry â— decreed most cruel punishement against such as should hereafter solow VViclefâ— doctrine against whom he held a Parlament at Leâ—ester the which peraduenture saith theâ— had noâ— bene so wel holden at London because of the fauourers of the Lord Cobham and other VViclefs solovvers But to returne to my purpose of VViclef and to end his storie although most Protestant vvriters as I haue said recken him for one of their chief most reuerend Apostles namely M. Fox vvho placâ—th him in redd letters first in his Calender Ihon wiclef preacher martyr though he dyed in his bed searce an honest man yet some other ProtestaÌ„t vvriters there are of a more sincere vpright iudgement vvho for the reasons aboâ—e noted recken him as he deserued in the number of ranke heretikes Amongest vvhom Ioachimus Vadianus of Zurich a right Zuinglian vvriteth of him that albeit he saw somwhat in matter of the gospel yet in nounullâ—s foe le lapâ—us est in sundry points of religion he vvas fowly ouerseen much more geuen to scoâ—fing prating then became a sober Diuiâ—e And Pantaleon a sacramentarie likevvise in his Chronologie accounteth him for an heretike as he doth also his scholer Ihon Husse though canonized by M Fox for a martir as likevvise he is in the Scottish Calender of vvhom he saith further that by vvarrant of that great Apostle Martin Luther that quibusdam bonis multa pestifera admiscuit amongest a few good things he mingled a number of wicked pestiferous And these are the principal vvhich since Berengarius time haue bene publishers of the Zuinglian faith touching Christ not present in the sacrament ¶ Out of al vvhich before I conclude this chapiter one general infallible rule I vvil sett dovvne coÌ„monly geuen by al Diuines to proue any sect or opinion heretical and the rule is that VVhensoeuer there ariseth any preaching or doctrine in the church to the Christian people nevv and straunge and vvhich the Pastors and Bishops of the church reproue and disallovv as false such preaching doctrine certainly is heretical This proposition is iustified by the vniuersal tenor and drift of the vvhole testament old nevv in al places vvhere it entreateth of the Catholike church of the nevv Testament for so much as of that church it vvas of old prophecied by Christ performed that it should be put in possession of al truth and by the meanes of Bishops Prelates and Pastors held in the same truth by vertue of the holy ghost and continued vvithout error vntil the end of the vvorld The knovvledge of truth in this Church shal be abundant as the waters of the sea God shal be therein a perpetual teacher God shal make vvith that church such an eternal couenant that the truth once deliuered to it shal be continued from one to an other from seed to seed from generation to generation for euer so long as the vvorld endureth god shal set vpon the vvals of this church right true vigilant pastors and vvatchmen which neuer at any time day nor night shal cease from preaching the truth Thus the prophetes foretold For performance of vvhich Christ promised to be vvith them for euer al daies vntil the end of the world He promised them the holy ghost the spirit of truth to abide with them and their successors for euer to teach them and leade them in to al truth vvhich spirite he sent at the time appointed in the day of Pentecost finally for this purpose before his departure out of this vvorld he placed in his church Apostles prophetes pastors doctors to rule gouerne maynteine preserue in truth that his church so dearly purchased vvith his blud vntil his second comming to iudgement Thus much for the profe of this first proposition Ioyne thereto for a second But the doctrine of BereÌ„garius vvas nevv and strange to Christian people and condemned generally by al Bishops and Pastors then liuing in vnitie of Christs church ouer the vvhole face of Christendome The proofe of this is gathered out of al historiographers liuing about those tymes and out of the practise of the church For as before is noted a number of Councels some general many particular vvere essembled against it and condemned it at Rome at Vercellis at Tours in Italie in France in Germanie and other parts of Christendome as the Histories record Berengario illiuâ— temporis Theologi bellum omnes indixere The Diuines of that time euery one bad warre and defiance to Berengarius so soone as be durst publish his new opinion of the Eucharist Here of the conclusion folovveth plaine and most assured that Berengarius opinion vvas heretical therefore the contrary that is the Catholike opinion vvhich holdeth against Berengarius is the true doctrine of Christ and his Apostles deliuered by theÌ„ to the church in the church conserued and continued in al ages in al times in al Catholike countries and realmes vntil our age VVherefore to end the argument of this chapiter vvithal to stoppe the vvrangling of certain English Diuines vvho more like Grammarians and sophisters then vvise or learned men very childishly thinke to auoid vvhat so euer is alleaged for Christs presence in the Sacrament by conâ—erring together certaine vvords and phrases by vvhich kind of Diuinitie they may and some of their brethern do inferre Christs presence on the crosse to be tropical and figuratiue no lesse then in the sacrament to proue I say that the church and al auncient fathers according to the scriptures vvrote and meant as I haue before declared I vvil shut vp this matter vvith Erasmus vvords vvherein also I vvil comprise the summe in a maner of al that hitherto hath bene declared vvhose authoritie I vse the rather for that the Protestants somtimes much extolle him as a great profound Diuine deepely seene in the Fathers and no enemy to their side to vvhom among others the chief proctor of the English church M. Ievvel yeldeth such high praise as that he calleth him a man of famous memorie whose name for learning and
A TREATISE CONTEYNING THE TRVE CATHOLIKE AND APOSTOLIKE FAITH OF THE HOLY SACRIFICE AND SACRAMENT ORDEYNED by Christ at his last Supper VVith a declaration of the Berengarian heresie renewed in our age and an Answere to certain Sermons made by M. Robert Bruce Minister of Edinburgh concerning this matter By VVilliam Reynolde Priest Ioan. 6. 51. The bread vvhich I vvil give is my flesh the same vvhich I vvil give for the life of the vvorld AT ANTVVERPE Imprinted by Ioachim Trognesius M. D. XCIII TO THE RIGHT EXCELLENT AND MIGHTIE PRINCE IAMES THE SIXT BY THE GRACE OF GOD KING OF SCOTLAND HAVING of late perused examined answered certain Sermons preached in Edinburgh by one who entitleth him self Minister of Christs Euangel there for sundry causes most excellent and gratious Prince I haue ben induced of that my smale labour to make a present vnto your royal Maiestie First for that the Author of those Sermons published them vnder the name of your Highnes it seemed to me conuenieÌ„t that the Answere also should be offered vnto the same personage by conference whereof he might be able better with indiffereÌ„cy to iudge of both Next whereas those Sermons conteyne false doctrine against the sacraments against the eternal Testament of Christ ordeyned in his last Supper against the peculiar sacrifice and worship of God evermore and vniuersally practised in the Gospel and new law since the first preaching thereof by Christ and his Apostles and not only this but also they manifestly imply the foundation and ground of plain infidelitie of discrediting al the old new Testment of denying the chief and souerain articles of Christian faith who can blame me if where I perceiue so great daunger intended there I study to repel the same if where poison is addressed to infect the very hart of religion and head of the common welth there I oppose a counterpoison against that infection if I couet to preserue sound that which others endeuour to corrupt and desire by right argument of true Theologie to conâ—â—rme and establish that which the aduersarie by sleight Sophistrie and heretical cauils laboureth to ruinate ouerthrâ—w And thus to do as Christian dutie requireth for any article of our Christian beleef for the benefite of any Christian sowle like otherwise to perish so much greater is the obligation wherewith my self and al other English Catholikes acknowlege our seluâ—s bouÌ„d to our Countrymen the inhabitants of England and Scotland but especially in a singular degree vnto your royal person Vnto whom as the lawes of both â—eâ—lmes descent of blud custom inheritance drawen from the auncient kings of the one and other nation in ciuil respect geueth right to succede in gouernment of both crownes with al their dependences so is it the continual prayer of Christian Catholikes not only in both those nations but also in al prouinces of Europe that it wil please God so to inspire and direct your Ma. tus hart that yew may gouerne them in such Christian sort touching faith matter of eternal saluation as your most noble progenitors haue done froÌ„ the first Christened Prince to the last from Donaldus vnto Quene Marie your Graces most honorable most renoumed most constant religious mother who hauing so many yeres susteyned hard impri sonment and finally cruel death and martyrdom for profession of that first auncient Apostolike faith hath thereby left a glorious and immortal president to al her aftercoÌ„mers who clayme teÌ„poral right from succession of her blud to make the like or greater accompt of that right which cometh by succession to her in faith for which she with Heroical fortitude neglected her blud her libertie her crownes and what so euer is most deere to Princes in this world and for which neglect her name is more honorable before God his Angels her memorie more famous among Christians of this age and so wil be to al posteritie then if with refusal of that faith that is with refusal of Christ eternal blisse she had gayned as many teÌ„poral crownes realmes as they haue liued dayes howres who were occasioners of that so straunge woÌ„derful execution Now if it shal please your Grace to bestow some voyd tyme in overrunning this smale booke I nothing doubt but touching the argumeÌ„t here intreated that is touching the external seruice honour done to God by sacrifice and sacrament in his church your Grace shal easely see the manifest cleere euidece of our Catholike cause the truth thereof set downe in the most plain scriptures of God the coÌ„tinuaÌ„ce thereof testified by vniforme consent of al Antiquitie the first original roote of the coÌ„trarie heresie which now beareth greatest sway in your realme of ScotlaÌ„d as also in England from what fountaine it sprang by what Apostles it was spread by what Sophistrie malice dissimulatioÌ„ it hath encreased by what wickednes ignoraÌ„ce impietie it is maynteyned finally to what plain Atheisme or Paganisme it teÌ„deth For which cause many potent kings princes although otherwise circumuented by false ministers or seduced by evil counsailers vpon some humane reasons colourable coÌ„modities craftely obiected they departed from the vnitie of Christs church intangled them selues with other heresies of this tyme yet could they never be induced to approue or so much as to permit within their realmes this ZuingliaÌ„ or CalviniaÌ„ heresie because they were thoroughly resolved that it was the very bane pest of wel ordered coÌ„mon welthes for that it breadeth in her Sectaries a licentious libertie to beleeve what they fist against God his church and to live how they please against the magistrate his civil lawes to which it preacheth that no obedience is due for conscience sake Among which Princes for exaÌ„ples sake to name one lest I seeme to charge theÌ„ vniustly Christianus 3. king of Denmarke a Prince of great wisdom and experience grand-father to that vertuous Princesse whom your Highnes hath chosen for your spouse and Queene when as the congrègatioÌ„ of such kind of Protestants expelled from England by Queene Mary sought laboured by al meanes possible to obteyne harbour in his realme only for a few dayes vntil the extremitie of winter were somwhat passed over if not in regard of their religion which they said was purely Euangelical yet in consideratioÌ„ of many feble old men and wemen many infants yong children which were in the company vnable without certain hazard of their liues to abide any more trauail on the seas in that extreme season this notwithstanding that king otherwise of nature clemeÌ„t and mercyful and professing the Gospel as they cal it would by no meanes condescend that they should remayne any time within his dominions except they forthwith without farther disputes abandoned and condemned their Sacramentarie heresie which he iudged to be directly against the Gospel of Christ against the Articles of the Christian beleef against the publike quietnes
and therefore the Lutheran churches of the Counts of Mansfeld in Germanie in the Confession of their faith put a great difference betwene the old Sacramentaries the new saying that the old Sacramentaries that is the Carolostadians the Zuinglians the Anabaptists and such like alwaies taught the Sacrament of the altar to be nothing else but an external idle signe without the body and blud of Christ that it serued only for a token to distinguish Christians from Pagans whereas the new teach otherwise and Caluin to continue and mainteine such a conceite of al other seemeth to speake of this matter most diuinely and mystically and with straunge affectation of high speach may make vnlearned and vnstable sowles beleeue that he hath a wonderful deepe fetch in this case aboue the rest of common ministers writers whom M. B. in these sermons much foloweth yet who so thoroughly fifteth and examineth Caluin shal find in the end that he hath no other opinion of their supper then hath Carolostadius or Zuinglius or Occolampadius or the Anabaptists or the Scottish and English martyrs or who else so euer thinketh of it most basely and beggerly For let vs by articles consider how he runneth vp and downe praiseth dispraiseth maketh and marieth it at one time mounteth alost flieth in the ayer like a bird straight waies creepeth on the ground like a beast but in â—ine falleth headlong in to the coÌ„mon dongeon with the rest of his bretherne and whether in deed the very course and sway of their whole doctrine carieth them At some times he speaketh and writeth so supernaturally as though he were a very Lutheran defending the real presence as for example I say saith Caluin that in the mysterie of the supper by the signes of bread and wine Christ is truly deliuered vnto vs I meane his body and blud to the end we may grow in to one body with him he thereby refresh vs with the eating of his flesh and drinking of his blud And although it may seeme vncredible that in so great distance of places as is heauen from earth he should passe downe to vs and become our food yet let vs remember how far the power of the holy ghost excedeth our sense and how fond a thing it is for vs to go about to measure his infinite power by our smale capacitie VVherefore that cur mynd or reason can not comprehend let our faith conceiue VVhat Lutheran wold require more then here Caluin coÌ„fesseth Or what more pregnant and effectual words can be desired to declare the veritie of Christs real presence not in figure trope or signification which wit and reason can castly comprehend but truly verely so as Christ I say Christs body and blud notwithstanding so great distance of place as is betwene the highest heauen this low vale is here truly deliuered by the inexplicable force and strength of the holy ghost which only is able to worke such a miraculous coniunction Againe If any man demaund of me how this is done I am not ashamed to confesse the mysterie to be higher then that I can ether comprehend it with my wit or declare it with my tonge to speake the truth I rather find it by experience then vnderstand it Therefore the truth of god wherein I may safely rest here I embrace without scruple He pronounceth his flesh to be the meate of my sowle and his blud the drinke To him I offer my sowle to be nourished with such foode In his holy supper he willeth me vnder the symboles of bread and wine to take eate and drinke his body and blud I nothing dout but he truly geueth it and I receiue it And that his meaning is Christs true body to be not sigâ—â—atâ—uely or tropically but most really and truly present vvith the bread he expresseth in his litle booke De caena domini by an apt similitude ExempluÌ„ valde propriuÌ„ in re simili habeâ—â—u c. VVe haue a maruelouâ— apt example in a like matter VVhen the Lord wold that the holy ghost should appeare in the baptisme of Christ â—e represented him vnder the figure of a doue Iâ—â—n Baptist rehearing the storie saith that he saw the holy ghost descending If we consider the matter wel we shal fynd that â—e saw nothing but a douâ— For the essence of the holy ghost iâ— inuisible Yet because he wel knew that vision to be ro emptie figure but a most sure signe of be â—resence of the holy ghost â—e doubteth not to affirme that â—e saw him because he was represented or made present in such sort as he could beare So in the communion of Christs body blud the mysterie is spiritual which nether can be seene with eyes nor comprehended bâ— mans wit Therefore is it shewed by signes figures yet so that the figure is not a simple bare figure but ioyned to his veritie aâ—d â—â—stance Iustly therefore is the bread called the body of Christ because it doth not only figure it but also present or offer it vnto vs. This is a plain declaration that novv Caluin vvil not separate Christs body from the Sacrament as far as heauen is from earth but ioyne it thereto as truly as the holy ghost vvas to that doue vvhere he vvas vvithout doubt present truly really substantially And this being so is it not a great shame vv â— some say to charge Caluin and the Caluinists vvith contempt of the Sacrament and to say that they haue no other opinion of it then Zuinglius Carolostadius and those other forenamed Protestants Doubtles so he complaineth The aduersarie slaunder â—e â— â—aith Caluin that I measure this mysterie with the squire of humaine reason and gods power by the course of nature But who so euer shal tast our doctrine herein shal be rapt into admiration of gods secrete to ver VVe teach that Christ descendeth vnto vs as wel by the external signe as by the spirite that the flesh of christ entreth in to vs to be our foode that Christ truly with the substance of his flesh and blud doth geue life to our sowles In the e few words who so perceiveth not many miracles to be â—onteâ—â—ed is more then a dolt These words and other to the same effect are common with â—aluin as that the symbole doth not only signifie râ— figure but truly also deliuer the thing which it figureth that it bath the veritie which it signifieth conioâ—ned with it vere exhibet quod figuraâ— adiunctam secum habet veritateâ— Vbi signum est ibi res signata vere exbibetur VVhere the signe is there also the thing signified thereby is truly deliuered Nether must we suppose the signe to be destiâ—uâ—e of the truth signified except we wil make god a deâ—eâ—uer â—or true it is and we must needs confesse that the sacrament compriseth the visible signe
three or fovver bretherne eating and drinking their symbolical bread and vvine hovv can ether that confirme to vs the child to be saved or this that such eaters and drinkers eate spiritually Christs flesh and thereby shal haue eternal life Certainly if the minister out of the vvord did not tel them so much before the bread and vvine vvould neuer confirme nor scarce signifie such spiritual eating much lesse eternal life ensuyng thereof So that vvhereas ordinarily in common practise vvhence these men take their Theologie in this point seales confirme words and vvritings among men and vvithout a scale the vvord and vvriting is of no great force or value in lavv to make a bond and obligation the seale geuing al strength force thereto here it is cleane contrarie For al dependeth of the vvord and the vvord geueth strength vertue and force to the seale not the seale to the vvord and the vvord vvithout the seale is altogether sufficient carieth vvith it ful entier and perfit authoritie vvhereas the seale vvithout the vvord is nothing at al but as M. B. truly saith a common peece of bread so that truly to speake the vvord is rather to be accompted a seale to the bread then the bread a seale to the vvord Again these men in making such comparison vvaigh not the true nature and difference of vvords and seales as they are vsed in things diuine humane In humane because men are mortal and mutable and false so that vve can not take hold of their vvord vve are enforced to vse other meanes for our assurance and certification as first to put their vvords in vvriting and then to ratifie both vvord and vvriting by sealing But in God and things diuine it is not so But for so much as God is immortal immutable and constant vvhose vvord is vvorking and vvhose vvord once vttered is as sure certaine infallible and irreuocable as if it vvere vvritten in faire velem in a thousand exemplars confirmed by as many seales here can be no vse of any such seales as is amoÌ„g men because no such seale can add any more authoritie or certaintie to his vvord as it doth to ours How beit it pleaseth him some times to vse some kynd of confirmation vvhich may not vnfitly be compared to a kind of sealing as vvhere the Euangelist saith that vvhen Christ was ascended his Apostles preached euery vvhere our lord working with them and confirming their dostrine and preaching with signes and miracles of vvhich kynd of confirmation the storie of the Acts of the Apostles is ful But these were miraculous noâ— sacrameÌ„tal seales applied truly properly to speake not to coÌ„firme gods vvord or promises but to confirme vnto the heaâ—ers the authoritie and credit of the preachers the prophets Apostles and disciples of Christ as euery vvhere appeareth both in the old testament nevv And therefore as S. Paul teacheth such miraculous signes and seales properly are not for faithful men Christians but for faithles and infidels to dravv them to faith and Christianitie And this is a far different kind of seales from the sacraments vvhereof vve here entreat vvhich neuer any learned father or vvriter called seale in the Protestant sense For albeit sometime S. Augustin vseth the vvorde and applieth it to the sacraments as also do some other Doctors yet they neuer meane nor applye them as do the Protestants but cal them seales ether because they signe the faithful vvith such a marke vvhereby they are distinguished from the vnfaithful or because they conteyne in them a secret holy thing that is inuisible grace in vvhich sense the booke of the Apocalyps is said to be signed vvith 7. seales in both vvhich senses S. Austin S. Gregorie Nazianzene calle them seales or because they geue perfit and absolute grace vvhereby a Christian being vvashed from his sinnes and made the child of god in baptisme receiueth farther strength to persist and stand fast in his Christian prosession and fight constantly against the enemies of Christ and his church the deuil and his ministers is confirmed in hope and hath as it vvere a pledge of eternal life in vvhich sense S. Cornelius an auncient Pope and martyr and after him S. Leo the Great calle the sacrament of confirmation a seale The vvords of the first are VVhereas Nouatus the heretike was only baptised but afterward tooke not such other things as by order of the church he ought neque Domini sigillo ab Episcopo obsignatus suit nether was signed with the seale of our lord by the bisshop in the sacrament of confirmation how I pray â—ow receiued he the holy ghost to strengthen him in his Christian saith S. Leo in his 4. Sermon de natiuitate Domini Stand fast in that faith in which after yow were baptised by water the holy ghost yow receiued the Chrisme of saluation the seale or pledge of eternal life In these senses and perhaps some other tending to like effect the auncient godly fathers calle the sacraments seales as questionles euery sacrameÌ„t and especially that of the most blessed Eucharist is a most admirable signe and seale and confirmation and demonstration of gods infinite mercy and Christs infinite loue towards mankynd But the sense of the Protestants as it is foolish fond nevv vvithout al vvit and reason and not only so but also wicked impious heretical Anabaptistical as hath bene shevved neuer taught by the holy scriptures of god by any Apostle Evangelist auncient father or Councel so I can not greatly enuy at Bezaes glorious triumph vvhich he maketh to him self and his maisters for the first invention thereof wherein he so flattereth and pleaseth him self that hauing expressed the same in such sort as here M. B. doth and I before out of Beza haue alleaged he suddenly from explication of the scripture breaketh out in to admiration of him self and his companions in these vvords This my exposition coÌ„cerning circumcision a seale of iustice al other sacraments seales in like maner if a man compare with such things as not only Origenes but also sundry other of the auncient fathers albeit for godlines and learning most famous haue written vpon this place he shal doubtles find what greâ—â— abundant light of truth the lorde in this time hath powred out vpon vs of al other men most vnworthy thereof No doubt a vvorthy doctrine for such Doctors and in deed to be vvondered at vvhich being so necessarie for the church as these men make it for it conteyneth the true faith of the sacraments vvhereas Origen S. CypriaÌ„ S. Austin S. Ambrose S. Leo. S. Basil S Gregorie Nazianzene and sundry other for holines and learning most famous as he confesseth could neuer find it out and yet these men Caluin Beza and Iohn Cnox for learning not very famous and for horrible filthines and abomination of life not to be named and not heard
of among the Paganes most infamous haue found it vve may assuredly conclude that this inuention came not from the holy ghost vvho according to Christs promise euer assisted his church and lead the pastors thereof into al truth conuenient necessary for the perfit instruction thereof but from the enemy of mankind from SataÌ„ the aduersarie of Christ into vvhom such detestable Apostataes of so sovvle and filthy life serued for fit instrumentes and vvith vvhom the first princes of this nevv gospel vvere most familiar as hath bene noted before of one and of others is commonly knovven by their ovvne testimonie vvritings The Scottish Supper compared vvith Christs institution The Argument M. B. his doctrine of signes elemental and céremonial vsed by Christ and al necessarie to the essence of the Supper Thereof is inferred proued that no Supper ministred after the Scottish order or Caluin institution car be a sacrament of Christ for that it wanteth diuers things done by Christ and therefore necessarie to the essence and nature thereof To make this more plaine and to preuent al cauils is it in particular declared out of the Sacramentaries and according to their doctrine what were those actions ether in word or deed which Christ vsed at his last supper and most apperteyned to the nature essence thereof Of mingling the wine with water and blessing the sacramental bread and cup. The maner of ministring the Scottish Supper or communion It â— is compared particularly with Christs institution and plainly shewed that the Scottish supper lacketh 5. or 6. essential points vsed by Christ whose chalice was mingled with wine water for want whereof especially the words of Christs Institution which are cleane omitted that communion is no more to be accompted Christs supper then any vulgar dinner or breakfast vsed by Christian men Chap. 5. FRom this doctrine of the seales common to both their sacraments M. B. descendeth more particularly to entreat of the sacrament or rather signes of the supper VVhich signes saith he ar double both subiect to the eye the one he calâ—â—th elemental signes as bread and wine the other ceremonial as the breaking distribution and geuing of the same bread and vvine VVhere vnto he addeth lest any man shoud mistake him that he meaneth not these to be ceremonial as though they were vaine For saith he there is neuer a ceremonie which Christ instituted in this supper but it is as essential as the bread and the wine are and ye can not leaâ—â— a iote of them except ye peruert the whole institution In what euer Christ commaunded to be done what euer he spake or did in that whole action it is essential and must be done ye can not leaue a iote thereof but ye peruert the whole institution These vvords might seeme to proceede from M. B. somvvhat vnconsideratly vpon to much zeale vvere it not that afterwards he in precise exact maner repeateth them again again For saith he Christs institution mon be kept looke what he said looke what he did loâ—â—â— what he commaunded to do al that mon be said done obered There is nothing left in the register of the Institution but it is essential Again In the celebration of Christs institution â—â— mon take tent to what so euer he said did or coÌ„maunded to be done Thow mon first say what so euer he said and then do whâ— so euer he did Finally he coÌ„cludeth If we leaue any kind of circumstance or ceremonie of this institution vndone we peruert the whole action ¶ By this so precise and peremptorie asseveration that what so euer Christ spake or did in that whole actioÌ„ is as essential as the bread and wine and can not be omitted but withal ye peruert the whole action we learne many things First the sacrilegious boldnes of the Geneuian ministers that they are peruerters corrupters of Christs vvhole institution For first concerning the bread and wine which rightly he maketh most essential vve haue shevved before that those ministers haue taken to them selues authoritie to dispense there vvith and geue free libertie to minister the Communion not only in bread and vvine but also in ale and rootes or vvater stockfish or any like nutriment vvhen bread and vvine are not easely to be gotten VVhereof it folovveth that most arrogantly they alter the essence so peruert the vvhole ordinance and institution of Christ Next if what euer Christ commaunded to be done and not only that but also what euer he spake or did in that whole action be essential and no iote can be omitted vvith out peruerting the vvhole then also the coÌ„munions of Zurick of Geneua of Svizzerland Scotland are al corruptions depravations of Christs ordinance For Christ in that vvhole action did many things vvhich al these good bretherne omit as that first of al after the eating of the paschal laÌ„b which vvent immediatly before the institution of this holy sacrament Christ rising from that supper and addressing him self to this holy institution laid aside his garments and taking a towel therewith girded himself He put water in to a basen he washed his disciples feete and wiped them with the towel wherewith he was girded That being finished towards al his Apostles vnto this eremonie which serued not only for exaÌ„ple of humilitie charitie as Caluin supposeth but also for mysterie signification of the great puritie vvhich is required in theÌ„ that come to receiue the blessed sacrament as S. Cyprian S. Ambrose S. Bernard declare our Sauiour ioyned divine learning instruction For hauing taken his garments and being set dovvne at the table with them he said â—â— them know yow what I haue done to yow yow cal me maister and Lord and yow say wel for I am so If then I your lord and maister haue washed your feete yow also ought to wash one an other feete For I haue geuen yow as example that as I haue done to yow so yow do also Amen Amen I say to yow a seruant is not greater then his lord nether is an Apostle greater then he that sent him If yow know these things yow shal be blessed if yow also do them Thus Christ did thus Christ spake this Christ coÌ„maunded to be done If then what so euer Christ commaunded to be done what so euer he spake or did in that whole action be essential and must be done so necessarily that one iote thereof 〈…〉 can not be left but ye peruert the whole action it folovveth that the Scottish ministers vvho of al this vvhich Christ spake and did practise not so much as one iote but leaue out euery iote omit euery part and parcel more and lesse peruert the whole action of Christ deface his institution so haue a communion not of Christs Institution beâ— of their ovvne inuention Nether vvil it serue for their defence to lye with Caluin
me seemeth if partly to avoid superstitioÌ„ partly to correct their ovvne error principally for truthes sake they vvould from hence forth cal their coÌ„mumons rather breakefasts then Suppers For so should men thinke of them as divinely as they deserve and whereas the Protestants cal it a supper imitating that vvord in the Apostle where certainly he calleth not the sacrament but other feasts by the name of our lords Supper they should amend that oversight and vvithal speake more soundly and according to truth as P. Martyr hath very discreetly noted vvriting vpon that same place of the Apostle For in respect of the time and our emptie stomake it were saith he more reason to cal it a breakfast or dinner then a supper And this is the true right issue of the nevv vvord devised by Iohn Caluin and approved by M. B. of that word which they require to the essence of their sacrament a vvord which maketh al singular their communions and sacraments to be of a cleane different nature from that sacrament vvhich Christ instituted for that their sacrament is framed in an other mould hath though not always an other matter yet ever an other forme which geveth the essence to every thing then that of Christs institution theirs receiving al life sovvle perfection and integritie from the ministers cleere voyce and sermon or the receivers faith whereas Christs sacrament receiued his integritie and perfection other ways not by such meanes Again this word of theirs maketh not only their sacrament no sacrament being compared vvith Christs Institution but maketh it also nothing els but common bread for the most part being examined even by this very word which them selues haue inuented as hath bene now declared and the learned reader shal doubtles find most true if he examine the communions and suppers vsed in England France Geneua Zurick ZuizzerlaÌ„d c. by this vvord here appointed as necessarie to separate their sacramental supper from vulgar prophane And if their supper be no sacrament of Christ according to Christs order nor yet according to their owne rules and Theologie vvhat regard would they haue vs to make of it How shal vve esteeme of it as diuine sacred and celestial vvhen as them selues conclude and proue that it is nothing but a common peece of bread an earthly creature voyd of al grace and spirite a dead element not worth â— straa fitter for Pagans then Christians more meet for dogs then men M. B. contradictions The Scottish Supper is no sacrament of Christ The Argument M. B. very notably contradicteth him self in this first serâ—â—â—â— touching the lords Supper as is shewed by sundry examples As before cap. 10. it is proved that they haue no sacrament for want of the word which is the formal part of the sacrameÌ„t so here by a brief repetition of sundry things wanting in the material part which things M. B. consesseth to be of the substance of the sacrament it is manifestly concluded that their supper is no sacrament of Christs institution in respect of the matter no lesse then of the forme CHP. 11. And thus much concerning the word the formal part of the sacrament by vvhich as the more principal vve see proved that their Scottish Supper is no sacrament of Christ Novv for a conclusion of this first Sermon I vvil gather proue as much by the other part vvhich is the matter of the supper according to M. B. his ovvne division out of both vvhich the Christian reader shal be able to gather a most strong and sure resolution that it possibly can not be any sacrament vvhich saulteth both in the one part and in the other vvhich nether hath right matter nor right forme Only first of al I vvil in fevv vvords put the reader in remembrance of M. B. notorious contradictions vsed in this short sermon vvhich I vvisn the rather to be marked partly for that they shew this man to be a right scholer of Iohn Caluin whom he so narowly folovveth eveÌ„ in this blind kind of vvriting and preaching partly for that the original cause of this such opposite doctrine in them both is one that is to say an ambitious affectation vvith high ample and maiestical vvords to vvin some good opinion to their single bread and drinke among their simple auditors vvhom by such glorious speach as it vvere by a baite and pleasant allurement they vvould gladly dravv to some honest opinion of their late devised fantasie These contradictions albeit they be scattered thorough out this vvhole treatise yet the 7. chapiter and 8. and 9. yelde better store of them as for example The bread not only signifieth the body of Christ but hath it also truly conioyned with it For if it signified only a picture were as good And yet the bread is so far from having this coniunction that it vvanteth the signification of a picture I say it signifieth not so much as doth the picture vvhich repre'enteth Christ vnto our remembrance of it self and by it self and so doth not the bread and vvine vvithout a sermon yea and then also it representeth him very doubtfully Againe the bread and wine truly and really deliver the substance of Christ vnto vs For except first we receiue the substance we can haue no participation of the fruit and merits And therefore the bread wine are a very hand which delivereth vs that substance and with that hand is Christs fiesh verely conioyned as a medicine in the boâ—e of the Apotecaries shop And yet the bread doth no wayes deliver or exhibite the body of Christ but only signifie the same For it is a sacrament and ye must looke for no other coniunction then sacramental that is for no other coniunction then significatiue and figuratiue For that is al that a sacrament valueth with these men Again that which we receiue in the sacrament is signified by the bread and vvine is not the benefites of Christ or vertue which fleweth from him only but the very substance of Christ him self For it is not possible that I be partaker of the iuyce which floweth out of any substance except I first get the substance it self And yet the blud of Christ vvhich vve receiue is not the substance of Christ nor any part of his substance For it is no other thing but the quickening vertue and power that fâ—wes from Christ and the merites of his death And we drinke of that blud when we drinke of the lively power vertue that flowes cut of that blud Again there is a wonderful high and mystical yet very true and real coniunction betvvene the bread Christs body yet for al that the bread is no more coÌ„iovned there vvith then Christ is â—oyned with the devil For there is no other coniunction then is betvvene the vvord spoken and the thing vvhich the vvord signifieth and so vvhen Christ commaunded the devils out of
by his father Iohn Calvin or his great grandfather Iohn VViclef For in S. Ireneus Tertullian S. Cyprian vvhich vvere 200. yeres before S. Ambrose S. Austin and S. Leo vve find in a number of places mentioned no lesse the sacrifice then the sacrament of the Eucharist as properly a sacrifice as a sacrament a sacrifice not metaphorical or general for al Christians to offer in faith and spirite but peculiarly and specially to be offered in the church by a certayne order of priests And vvhere M. B. found the sacrament called a banquet of loue or a publike action if ever he found it he might haue found it a hundred times more commonly called a sacrifice if his eyes or vvil had bene as indifferent to haue seene and marked the one as the other S. Ignatius scholer to the Apostles calleth our Eucharist or Sacrament a true sacrifice even the flesh of our Saviour S. Ireneus the new oblation or sacrifice of the new testament S. Cyprian a true perfite and ful sacrifice which Christ commaunded to be offered Dionysius Areopagita the healthful sacrifice offered by a priest according to Christs ordinance Tertullian the sacrifice which only men offer no wemen as also after Tertulli an Epiphaniê° teacheth more at large S. Hippolitê° martyr who lived in Tertullians time the pretious body blud of Christ which sacrifice bishops purely offered to God vvhich sacrifice should be taken away and suppressed by Antichrist S. Laurence that most glorious martyr the sacrifice which the blessed pope Sixtus was wont to offer S. Laurence serving him as his deacon Finally the most auncient Apostolical Councel of Nice the sacrifice host which taketh away the sinnes of the world offered to god by priests who only and not deacons haue power to offer the same Now if from these vvho al lived before S. Ambrose S. Austin vve shold shew the like of the doctors writers of that age it were easie to fil a booke vvith most cleer testimonies proving this vndoubted veritie For euery vvhere in every famous Catholike vvriter this sacrifice is in vvord and deed with such evident pregnant circumstances described as no sophistrie and cavillation of out aduersaries no not of M. Ievv him self the veriest vvrangler of al can serue but they must needs acknovvledge that such vvas the faith of that pure primitiue church The general councel of Ephesus calleth it the holy lyfe-geving and vnbluddy sacrifice The great general councel of Chalcedon of 630. bisshops the vnbluddy host offered in the church the vnbluddy and dreadful sacrifice The first councel of Toledo the daylie sacrifice S. Hierom the daily sacrifice of Christs body which Priests haue power to offer Hieron Tom. 2. lib. 3. contra Pelagia pa. 305. lib. contra Luciferianoâ— pa. 136. Eusebius Caesariensis the ful most holy dreadful sacrifice the pure host sacrificed after a new fashion according to the order of the new testament Euseb lib. 1. demonstratio Evangel ca. 10. S. Chrysostom the cleansing sacrifice the same which Christ our high bisshop first offered Chrysostom ad Hebraeos ca. 10. Homil. 17. Theodoretus the immaculate lamb not such a one as the Iewes offered void of reason but that helthful lamb which taketh away the sinnes of the world Theod. questio 24. in Exod. in psal 97. S. Austin in a number of places The true only singular sacrifice of the new testament lib. 3. de baptismo contra Denatist cap vltimo De spiritu litera ca. 11. Contra Cresconium lib. 1. ca. 25. The sacrifice which Christ ordeyned of his owne body and blud according to the order of Melchisedech Tom. 8. in psal 33. pa. 157. A true sacrifice and cleane offered according to Melchisedechs order from the east to the west psal 39. pa. 238. psal 106. pa. 863. As true and real a sacrifice as any was in the old testameÌ„t Tom. 2. epist 49. quastiâ— 3. and vvhich hath succeded and vvas appointed by Christ in steed of those auncient legal and Iudaical sacrifices De Civitate dei lib. 6. cap. 20. lib. 16. ca. 22. Contra adversar legiâ— prophetarum ca. 20. S. Ambrose VVe priests offer sacrifice for the people VVe offer albeit weake in respect of our private life yet honorable in respect of our sacrifice because our sacrifice is the body of Christ him self Ambros psal 38. pa. 527. Of vvhich sacrifice S. Ambrose had so reverend a regard that he durst not offer it if Theodoâ—ius the Emperour being excommunicate vvere present lib. 5. epist 28. And so forth in every Doctor vvriter of that age VVith more rehearsal of vvhose sentences I vvil not trouble the reader the thing being knowen and manifest and confessed by our more learned and lesse impudent adversaries For thus much Calvin him self graunteth and vnto al these and such like authorities of the most auncient pure and primitiue church he maketh this rude blunt ansvvere VVhereas the Papists obiect that the anncient fathers according to the scriptures professe that in the church there is an vnbluddy sacrifice in the one part they erre in the other they lye For scriptures they haue none As for the authoritie of the fathers it skilleth not nether is it reason that we depart from gods eternal truth for their sake And therefore that vnbluddy sacrifice which men haue devised let them hardly reserue and take to them selues And in his Institutions he confesseth that the very maner of ministring the supper as it vvas vsed by the auncient fathers had nescio quam faciem renovatae immolationis I knowe not what forme and fashion of a sacrifice reiterated And els vvhere he saith he can not excuse the custome of the auncient primitive church for that in their very behaviour and church maner they expressed a certaine forme of sacrifice vsing almost the very same ceremonies which were vsed in the old testament VVherein al be it he go somvvhat to far yet this maketh a plaine demonstration that the auncient fathers never doubted of a true real sacrifice vvhich they vttered in most plaine significant termes vvhen they vvrote or preached and expressed by the very forme rite and maner of sacrificing when in the church they ministred it And thus much being true and for true confessed vve see the vanitie of M. B. his deduction that the sacrament vvas perverted to a sacrifice vvhen it began to be called masse vvhereas it vvas called vsed as a sacrifice both among the Greekes vvho vntil this day never called it masse and also among the Latins so long before the name of Masse came in vse in deed ever since Christ and his Apostles time as hath bene declared And therefore whereas M. B. maketh it idolatrie to vse the sacrameÌ„t as a sacrifice he thereby very heretically condemneth as idolatrous the first the most auncient and Apostolike
primitiue church yea consequently the Apostles them selves for that he condemneth that church of idolatrie vvhich nether in this point nor in any other had departed from the Apostles doctrine but stil reteyned most constaÌ„tly that vvhich by Christs Apostles vvas delivered vnto them as Ievvel Ridley Calvin to their ovvne eternal condemnation according to S. Paules most true sentence confesse If M. B. thinke any great force to be in these his words that vvhereas vve should take the sacrament from the hands of Christ we contrariwise offer it to him which Luther counteth vnansvvereable and in his rayling libel against king Henry the 8. calleth it his principal strength and capital argument let him knovv that in vulgar Theologie it is so childish as nothing can be more For if vve may not offer to god that vvhich god mercifully geveth to vs vve must offer to him nothing at al not the sacrifice of thankes-geuing not of praise not of an humble spirite not of speaking a good vvord or thinking a good thought for every good thought proceedeth from him and is raised in vs by his holy spinte and then doubtles the English communion is very idolatrous in vvhich the minister in the behalfe of al the bretherne doth offer and present vnto the lord him self his and their sowles and bodies to be a reasonable holy and lively sacrifice which can no ways stand for Evangelical Theologie if that we have taken from the hand of god we may not geve to him And perhaps for feare of such idolatrie the Scottish coÌ„munion taketh so diligent heede that it doth not so much as mention any such offering But if this be most peevish sensles if the prophet David speake far more divinely Tua sunt omnia quae de manu tua accepimus dedimus tibi al things are thine o lord and that we haue receiued of thy hand that render we and offer to thee in sacrifice if it be most true that vvhich hath bene sufficiently declared that this is not only a sacrament for the vse of men but also a sacrifice to the honour of God if this have bene alvvayes the faith of Christs Catholike church then to vse the sacrament as a sacrifice vvhich Christ at the first made a sacrifice and Christians ever vsed as a sacrifice this is no idolatrie on the churches part but rather atheisme impietie blockishnes on the heretikes part to suppose that that vvhich vve take from the hand of God in Christ may not be geueÌ„ to god againe seing that vvhich vve receiued from god in our first creation that is tight and povver over al beastes and creatures of the earth vvas yet rendered backe to god in sacrifice in the vvhole course of the old testament both in the lavv of nature and also in the lavv of Moyses Of the ends for vvhich the sacrament vvas ordeyned The Argument The 4. ends appointed by M. B. why this sacrament was first instituted are for the most part false The sacrameÌ„t was not ordeyned for mutual bene volence among men much lesse to testifie to the Pagans in what sort we worship god VVhich conceit is against the general practise of the primitiue church which kept this sacrament secret and hid from the knowlege of Pagans The chief end of the sacrament is not to figure or represent our spiritual nurriture which we haue in Christ The Scottish â—â— Geneus signe signifieth vnperfitly such nurriture the scripture yeldeth many other signes as good and effectual to signifie as that and therefore as good sacraments It is in the power of man to institute signes as good as this and every vulgar repast vsed among Christians is as good a sacrament M. B. his preaching ioyneth Christs body as nighly effectually sacramentally to every meate and drinke vsed in coÌ„mon howses as to the bread and wine vsed in their communions His resolution how long the holines such as it is of their communion bread endureth CHAP. 13. This hetherto conteyning those few appellations of the sacrament M. B. calleth the first head general of this his second sermoÌ„ The next head general is why the sacraments were appointed VVhich endes he maketh to be 4. The first vvhich is the principal he declâ—reth thus This sacrament was instituted in the signes of bread and wine and was appointed chiefly for this end to represent our spiritual nurriture the ful and perfit nurriture of our sowle That as he who hath bread and wine lacks nothing to the ful nurriture of his body so he who hath the participation of the body and blud of Christ lacks nothing to the ful and perfite nurriture of his sowle To represent this ful and perfite nurriture the signes of bread and wine in the sacrament were set downe and instituted Thus much for the first The second end wherefore this sacrameÌ„t was instituted is that to the world to the princes of the world who are enemies of our profession we might testifie our religion maner of worshipping god and that we might also testifie our love towards our bretherne Because I meane not to make any great stay vpon these in several I vvil therefore ioyne them al together after in fevv vvords shevv vvhat is amisse in any of them The third end is to serue for our special comfort and consolation to serve as a souerain medicine for al our spiritual diseases And when we find our selues ready to fal or that we haue fallen by the world the flesh or devil and wold fayne flee away from god god of his infinite mercy hath set vp this sacrament as a signe on a high hil to cal them again that haue run shamefully away The fourth and last end is that we might render him thankes for his benefites These are the endes for which M. B. teacheth vs this sacrameÌ„t was ordeyned vvhich as they conteyne some truth so yet are they very vnperfite and omit that vvhich in this sacrament and every sacrament of the nevv testament is principal Of the fourth end hath bene spoken before in the name of the Eucharist and therefore I vvil passe it ouer here The second is in part true in part false but no vvay proper or peculiar to this sacrament as he affirmeth True it is as S. Austin writeth that men can not be gathered together in to any fashion of religion ether true or false except they be vnited with some societie of visible signes or sacraments And therefore both among the faithful faithles Iewes and Pagans as likevvise Ievves and Christians the sacraments are some signes of mutual love and benevolence and by them we testifie our religion as Christians towards the true god so infidels to the false But as this is a proprietie or qualitie incident to sacraments of al sortes be they Pagan or Ievvish or Christian so to make it one special end why this sacrameÌ„t was ordeyned is cleane wrong
Thophilacte vvriting vpon this text likewise in S. Ambrose in Lucam capvltimo in Amphilochius apud Theodoretum dialog 2. Epiphan heres 64. Gregor Nazianzen in Christo patiente S. Hierom. ad Pammâ—chium de erroribus Ioannis Hierosolymit ini contra Ioviniâ—nuÌ„ ca. 21. in S. Leo epist 10. ad Flâ—rianuÌ„ cap. 5. in S. Gregorie homil 26. in Euangelia in Hildefonsus Sermo de partur B. Marie And albeit the fathers had great occasion otherwise to have shifted this place vvith som of these mens evasions if they had bene of their irreligion because herevpon the Marcionites Valentinians and such other Protestants or heretikes argued that Christs body vvas fantastical and no true real organical body yet because the Catholike vniuersal faith vvas then as now that Christ entred thorough the doores shut they confessing that truth defended vvithal that notwithstanding such supernatural and miraculous entrance Christs body became not a spirite but stil remained a true body though not bound to phisical limites and circumscriptions of place as other bodies are Thus speake and vvrite they to the confusion of Calvin his adherents vvho vvith those old damnable heretikes Marcion and Valentinus say that the Catholikes affirming vvith the Euangelists and al the auncient fathers and primitive church Christ to have entred thorough the doores shut there by make his body like to a spirite infinit c. vvhereof as the one is true most sure that Christ thus entring was not locally bounded circumscribed so the other is a maynelye For vve hold the body of Christ to be not a spirite but a true body this notwithstanding as hath bene said ¶ M. B. his last example vvhich vve as he saith alleage to prove that God can vvorke a contradiction is Nabuchodonosort oveÌ„ vvhereto he answereth If they caÌ„ prove the fier was both hote and cold then they say some thing to the purpose In deed much to the purpose it is to prove your grosse and shameful ignoraÌ„ce double and treble but to prove a contradiction it is not much to the purpose as sorth with shal be declared Your ignorance it notably discovereth first because yow see not that vvhich is plainly set dovne in the storie vz. that at one time this fier was hoâ—e and cold For the 3. children felt it as a cold blowing vvynd the Chaldeans found it exceeding hote burning saith the text Secondarily because yow consider not that this exaÌ„ple is altogether like to that which yow obiect of Christs body circuÌ„scribed not circuÌ„scribed For as this â—s an accideÌ„t to the body so was that to the fier as vvel may one body be compassed vvith a place and not compassed as the self same fier may be hote and cold that is hote and not hote Thirdly because yow forget your owne former resolution that God can not do any thing vvhereof he hath by a presupponed condition concluded the contrarie before in the first origin and creation and god hath no more concluded that al organical bodyes shal be bound to a certain place then that al fier shal be hoâ—â— And therefore this is a very sufficient example to disprove al your not natural philosophie but natural soke and heretical incredulitie vttered against Gods omnipotency that God can not make his body to remayne a body and yet be vvithout circumscriptioÌ„ of place which is evideÌ„tly refuted by this miracle VVhich blasphemous and damnable assertion taketh cleane away Christs incarnation is directly opposite to Christs pure nativitie of his mother she remayning stil a virgin is directly opposite to Christs resurrection and his entrance to his disciples VVhich 3. miraculous acts and 2. of them chief principles and greatest keyes of Christianitie require that vve beleeve the cleane contrarie and that God noâ— only can but also de facto hath brought Christ body both out of his mothers vvomb then in that very moment a virgin and also out of the sepulchre being then a most true most perfite most absolute and organical body vvhen yet it vvas not phisically circumscribed with the limites and bounds of a place ¶ Now vvhereas after al this long idle and heretical talke vttered by this man it appeareth he is ignorarâ— vvhat a true contradiction is vvhich the Protestant vvriters lying after their maner say vve maynteyne be teaching that Christs body is at one tyme in heaven and in every altar vvhere the priest offereth the sacrifice vvhich say they because it implieth a contradiction is the nature of a body God him self can not do he may vnderstand that a right contradiction such as here is spoken of requireth the negation of the self same thing â—â— one and the same precise respect as to say that one mâ—â— is learned and vnlearned false and not false but true ricâ— and not rich but poore in one particular respect relatioÌ„ and consideration For otherwise a man may say of M. B. that he is learned and vnlearned true and false rich and poore vvithout any contradiction or gainsaying of him self for that both parts shal stil be true For he is learned in respect of common ministers vnlearned in respect of Iohn Calvin Theodore Beza and such other Rabbines false because he vttereth many vntruths and corrupteth many places of the scripture and fathers true because he speaketh many truths and lyeth nothing so oft nor corrupteth scriptures and fathers so notoriously as our M. Iew. of Salisbury in preaching and vvriting vsed to do rich if he be compared vvith many inferior beggerly ministers yet poore if he be compared vvith some Superintendents of England Thus the fier in Nabuchodonosors oven though it vvere at the same time and moment of tyme hote and cold yet that is no contradiction because it vvas not so in one and the same respect or relation but hote and burning to the Chaldeans cold and myld to the Hebrewes And therefore to draw this to some conclusion albeit Christs body be at one tyme visible and not visible local and not local compast and not compast as yow say as the fier vvas hote and not hote cold and not cold at the self same tyme and place yet except it be so in one and the self same respect and relation or consideration it is a miracle of God it is no contradiction And though they be applied and referred to one and the self same singular body yet do they nothing impaire hinder or destroy the nature or substance because they are accidental conditions vvhich come after the nature and vvithout vvhich the nature is perfect ful and absolute And now to exemplifie this vvhich I say of a contradiction by a plain example vvhich M. B perhaps vvil better conceive of and cary it away I geve him the conclusioÌ„ summe of this his long discourse vvhich is this and in these vvords So my second â—round holds fast God may not wil that thing which implies a
and strong persuasion of gods mercy For els he hath not faith that being by M. B. Calvin defined a stark and strong persuasion in Gods mercy VII It is true and certain that the spoonkes of faith which are kindled in the harâ— by the spirit of God certain it is they may be smored for a long tyme they may be couered with the ashes of our owne corruption our evil deeds and wickednes in which we fal The effects of a lively faith wil be so interrupted thy lusts and affection wil so preuail for a long time that in the mynd and hart and conscience of him who hath so oppressed smored his faith it wil come to passe that in his owne iudgement he wil think him self an outcast and reprobate Contra. The spirit of God in maÌ„s hart can not be idle but the spoonkes in the meane tyme that the body is cast lose to dissolutions these spoonkes are accusing thy dissolutions these spoonkes suffer thee not to take pleasure of thy body without great bitternesse and continual remorse And these spoonks where they are wil make he sawle to vtter these words ains in 24. howres Alas I offend God c. Then a man that feeles these motions ever once in 24. howres vvhich is no very long tyme yea seeles them vvorking a continual remorse vvhich is a great deale shorter and is a right Protestant endued vvith the faith here declared proper to the elect how vile soever his life be can never thinke him self a reprobate â—eeling in his hart once in 24. howres yea feeling continually these spoonkes of faith and motions of the holy spirit vvhich assure him the contrarie VIII The children of God such as right Caluinists are know assuredly by faith that they are the elect of God And this is the difference betwene the Catholike or Papist and them that the Papist dare not apply the promise of mercy to his owne sowle he countes it presumption to say I am an elect I am saved and iustified The miserable men contents them with a general faith that leanes only on the truth of God vvhereas the Calvinists have a special faith which leanes vpon the lying fansie of man whereby I know that the promises of God are true But the Papist dare not come say they are true in me VVhy because he hes not felt it and the hart of him is not opened But our iustifying faith woorks in vs particularly a marvelous assurance and persuasion that God loves me It workes a certain assurance and persuasion that he wil save me And this particular application is the specifike difference the chief marke and proper note whereby our faith is discerned from al the pretended faiths of al the sects of the world So then this is a special article of the Scottish Calvinists special faith that they and they only know by faith vvhich is most certain assured voyd of al doubt for vvhat Christian doubtes of any article any part or parcel of his faith and if he beleeve vvith doubting then plain it is he hath not faith but opinioÌ„ that they are elect and shal assuredly be saved And this is the specifike difference betwene them and al other not only Catholiks but even Protestants Lutherans Zuinglians Anabaptists Trinitarians Parlament ProtestaÌ„ts or Princifidiaâ—s of England c. that al and singular Calvinists after the Scottish order and vvith them perhaps out English Puritans know most certainly even by faith that they be elect and so infallibly shal al be saued Contra. The elect and dearest servants of God are cost in to terrible doubtings and wonderful â—its of desperation The best seruants of God are exercised with wonderful staÌ„merings in their sowle Every sin which they commit hurts the conscience that impaires the persuasion and so comes in doubting There is â—â—â— a sinne which we coÌ„mit but it banishes light and casts a slough ouer the eye of our faith whereby we doubt and stammer in our sight c. It comes to passe that in our owne iudgement we thinke our selves of casts and reprobats For so offending we can not have a starke persuasion that God wil be merciful to vs. Ergo the elect know not by faith that they are of the number of Gods chosen For so should they never vvant a starke and strong persuaÌ„sion and maruelous assurance they could never doubt of that vvhich to theÌ„ is as sure as an article of faith VVhich doubting yea wonderful and marvelous doubting so far forth that in their iudgement they thinke the contrarie they thinke them selves reprobates seing it oft tymes chaunceth to the best Protestants yea those of the Scottish and Genevian persection hereof this specifike differeÌ„ce betwene them al others is made a very general coÌ„munioÌ„ to them vvith al other sectaries and they left no surer of their saluation then are other their good bretherne of vvhat sect or heresie soever Nay farther vvhereas the Scottish Protestants have such terrible doubtings of their election and saluation as here M. B. confesseth vvhich the Lutherans and Anabaptists have not as before hath bene declared vvho vvithout al such doubt are most assured of their election and salvation hereof it foloweth that this specifike difference rather apperteyneth to them then to these and that it discerneth the faith of those Lutherans and Anabaptists from the faith of al sects in the world be they Calvinists Scottish Genevian Puritan or other rather then of M. B. and the Scottish Calvinists vvho of their election and saluation doubt so terribly as in deed they have iust cause IX To make the later contradiction more plain let it be remeÌ„bred that before in his third sermoÌ„ he inveigheth against the Catholikes for that they cal this Protestant faith an imagination or fansie and he refuteth them as plat contrarie to the Apostle touching the nature of faith for that the Apostle if vve beleeve M. B. expositioÌ„ or if it be credible that S. Paule ever dreamed of this Lutheran devise cals it a substantial ground an euidence and demonstration whereas they Papists cal it an vncertain opinion fleeting in the brayne and fansie of man So there it is Papistical and against the Apostle to cal this faith vvavering vncertaine and doubting vvhose nature is to be a substantial ground to conteyne euidence assurance firme persuasion and demonstration as also Calvin and Calvins maister Bucer strongly confirmeth Contra. Yet here M. B. maketh a long discourse to the contrarie For saith he doubtings as I have oft spoken may ludge in a saul with faith For doubting and faith are not extremely opponed but only faith and despaire Doubting man ludge it wil ludge and hes ludged in the saules of the best seruants of God If then your faith man be and wil be stil doubting stammering vvauering and vncertain then is not your faith such a faith
that one article of the sacrament with Zuinglius Oecolampadius and others of that miserable and fanatical sect so he speaketh if Philip Melancthon * that peerles man be of the same iudgement and geve the same counseil if Osiander do the like and infinite others how much more ought vve folowing herein not only Luther not only Melancthon not only Osiander not only such a number of gospelling Doctors congregatioÌ„s but vvhich is a thousand tymes more folowing the true sense of the holy scripture the Apostolike and Catholike Church folowing the direction of Gods holy spirite infallibly resident therein and ever leading in to al truth contemne life and preferre death â—ather then to coÌ„municate vvith those Zuinglians Caluinists vvhereas besides that one heretical article obiected by Luther vve can as truly charge them vvith a number of other ech one as heretical as execrable Satanical as that of Luthers is ¶ And this my deare countrymen is one thing which doubtles as it vvil much encrease our eternal damnation before God so presently it much sheweth forth our miserie our infelicitie and turpitude to the vvorld that the Zuinglian or Calvinian gospel vvhich vve folow hath so smale shew of truth of religion of coherence in itself of learning vvisedome or honestie in the first preachers Apostles that except men did vvillingly shut theyr eyes and stop their eares from seeing or hearing that vvhich is most sensible and evident or God for plague of sinne beâ—est them of common intelligence they could not but streight vvaies see the fowlenes and deformitie thereof Our Saviour vvilleth vs to beware of wolves that come in sheepes clothing because they resemble sheepe to beware of false prophetes vvhich come adorned with the signes marks of ChristiaÌ„ religioÌ„ of holynes of pietie because they nighly represent counterfeit true Christians And such vvere many of the old heretikes as the Manichees the Apostolikes the Tatians or Encratitae the Messalians or Euchitae the Novatians some other vvho for rare severitie vvhich appeared in their living for their long prayer for their maruelous fasting great abstinence and chastitie seemed to excell Besides vvhich as many of the Archheretikes erred not in many articles of their faith so their preaching had much shew of holynes of coÌ„sent vvith religion in general and Christs gospel in special vvhich every vvhere commendeth such holy actions as they though vvith false meaning exercised So that needful it vvas men to be specially vvarned against such craftie deceivers And much it vvas not to be vvondered if false Apostles covered vvith such sheepes clothing adorned vvith such coÌ„mendable vertues good in them selves and right fruits of Christian faith only faulty in this that they vvere not applied to a right end and practised vvith a right intention and meaning it vvas I say no marueil if such false maisters vvere folowed and honored by many vnstable Christians especially of the simpler sort vvho are vsually moved vvith such rare vvorkes and can not easely distinguish betwene pure colours and counterfeit sincere pietie and dissembled hipocrisie betwene puritie of faith in right religion and that which hath the external shape face resemblance countenance thereof vvhereas it vvanteth the internal substance and vertue But vvhat one such probable or affected marke vvhat figure or imitation of such sheepes clothing findest thow in this Calvinisme If thow looke in it for articles of faith thow findest in effect none If thow looke for vvorkes of charitie and pietie their solifidian iustification taketh away al colour thereof If thow respect external monuments built in the honor of Christ in memorie of his Apostles of the first planteâ—s of Christian faith and to the relief of Christians vvherewith in the tyme of our graund-fathers the ChristiaÌ„ vvorld did abound as partly thow maist see by vew and experience of our Iland at home so more evidently â—brode in those partes of Fraunce of Savoy of Flandres and Germanie vvhere Calvinists have vsurped rule and the Zuinglian Gospel hath for any tyme gotte footing there hath bene made much more vvast and desolation of al such Christian monuments I speake of certain knowlege then in Hungarie in Greece in Iurie in Constantinople it self vvhere the great Turke vvith his Alcoran vvith his Bassaâ—s and Ianissaires commaundeth If thow consider the first Apostles of it Carolostadius Zuinglius Calvin they vvere men notoriously knowen for so filthy and abominable livers as the earth never sustayned vvorse set a vvorke by the devil instructed by the devil very familiar vvith the devil in their life and altogether possessed of him in life and death If thow respect their maner of preaching it is so vnioynted so thwart and contradictorie to it self that one thing they preach to thee for the gospel out of the pulpit an other thing they vvrite for the gospel in their studies not only that but one thing they tel thee in their sermons of Sunday the cleane contrarie they teach in the sermon vvhich they make the next munday nor only that but in the beginning of one and the self same sermon they vvil assure thee of this point to be right Euangelical and in the same sermon before the middle and againe before the end they vvil as assuredly tel thee the contrarie For demonstration vvhereof I referre thee to that vvhich hath bene declared out of Calvin and M. B. in some places of this treatise And can that man have any pretence of excuse before God or the vvorld vvho departeth from the Catholike church of Christ and vniforme consent of al fathers tymes and ages to these scattered sects and Apostataes And not content therewith beleeveth them in such heretical impieties as them selves disprove and condemne If vve beleeve that Luther vvas a man of God indued vvith his holy spirite sent to so great a vvorke as to illuminate the whole world vvhich is to make him an other not Elias or Iohn Baptist as the Germanes cal him but an other Christ an other Messias vvhy beleeve vve not the same Elias vvhen he preacheth that it vvere better for vs to susteyne any torment many deathâ— then to communicate vvith the Calvinists and Zuinglians or to be of their opinion If Calvin be such a prophet of God as Beza and the Calvinists vvil make vs suppose vvhy beleeve vve not Calvin so many vvayes and so effectually persuading vs Christs real presence in the Sacrament If M. B. be a true preacher of the vvord if as he telleth vs he be an elect have the right faith and be sure of Gods holy spirite vvhy credite vve not M. B. vvhen as folowing so precisely the steps of Calvin he vvith so many good vvords apt similitudes avovveth in like maner the real presence vvhen against their solisidian iustice he teacheth that love charitie applieth Christ to vs that is to say iustifieth vs as vvel yea better then faith that our saluation
Calvinists pag. 348. 350. B BAptisme of Christ S. Iohn Baptist differ pag. 198. 199. Baptisme conferreth grace and remission of sinnes pag. 97. 98. Baptisme of the Calvinists by their doctrine is no sacrameÌ„t of Christs Gospel pag. 114. 115. as nether is their Supper Ibid. Nether of them conferreth any grace 185. 186. Baptisme is to them only a ceremonie pa. 105. Only a signe 106. Remitteth no sinne nor doth any good to the sowle 105. 106. 186. Baptisme by the Caluinists ministred vvithout vvater pag. 60. see Sacrament Berengarius the first notorious heretike against the sacrament pa. 23. General Councels against him 24. 26. His recantation 25. He is condemned by the Protestants 27. His doctrine as likewise al other that is new proued heretical 32. 33. He learned his sacrameÌ„tarie heresie of a Iew 100. Bertrams doubtful vvriting of the sacrament pag. 22. 23. Bezaes frowardnes and hipocrisie 101. 106. His vaine bostiâ—g of him self 144. 145. Blessing of creatures vvickedly denyed by M. B. pag. 153. 154. Christ blessed creatures pa. 153. Especially the bread and vvine at his last supper 152. 154. 158. 337 Blessing c geving thankes differ much pag. 152. 153. M. Bruces Sermons vvhat they conteyne pag. 118. 119. 426. M. B. very vnconstant in his preaching 208. M. B. his coÌ„tradictions pa. 120 128. 194. 234. 235. 236. 237. 238. 389. 390. 399. 400. per totum cap. 22. M B. his had argumeÌ„ts against remission of sinnes imparted by man pag. 197. 198. Against sacrifice to be offered to God 258. 259. Against private coÌ„munions pa 2â—0 â—81 Against Christs presence in the sacrament 253. 254. 255. 256. 368. 374. 375. M. B. coÌ„trane to al other Calvinists pa. 185. 186. 187. 210. 212. 419. 420. To the English church pa. 212. 222. 282. To the Scottish church pa. 419. 420. His arguments answered by Calvin 351. 355. 356. By the Consistorie of Geneva 358. 361. By Luther 377. 378. 394. By VVestphalus 394. 395. M. B. corrupteth the Gospel against Christ 320. 321. 322. He corrupteth S. Paul 288. 289. 421. vnto vvhom he is fully opposite 424. He applieth Scripture to prove contrarieties 418. 4â—â— M. B. measureth Diuinitie by physicke pag. 392. 393. M. B. assureth heauen to Pagans no lesse then Christians pag. 427. This bread and this cup vvhat it signifieth in S. Paul pag. 289. C. CAluins inconstancie in treating of the Sacrament pa. 70. His double dealing hypocrisie therein 74. 75. 76. 94. His manifold plain testimonies for the real presence 71. 72. 73. He protesteth him self a Lutheran in that point 73. 74. His doctriâ—â— a mockerie of Chistians 300. He corrupteth the scriptures 91. 107. 108. Calvins cundit-pipe for receiving the sacrament pa. 75. Calvins contradictions touching the Sacrament pa. 77. 78. Calvins sacramentarie Gospel leadeth to Iudaisme pa. 116. 117 where it began â—00 Calvin a mere Zuinglian 89. 90. Calvinists Zuinglian Berengarians Sacramentaries al one pa. 45. 70. 90. VVho is a right calvinist or Sacramentarie 45. Calvinists make void the Tesâ—ament of Christ pa. 5. Enemies of Christ 207. They make Christ to have despayred 403. They denie his redemption 403. 404. Calvinists Atheists pa. 53. 325. they hate the words of Christ pa. 54. 162. How sometimes they magnifie their sacrameÌ„t 69. Thei corrupt the scriptures 350. 351. 370. 371. 394. Fathers 348. 349 Calvinists practise their CoÌ„munions without the words of Christs Institution pa. 54. in Germanie Ibi. in England 55. 56. 57. in Scotland 58. 156. 159. 160. 161. 162. in Suizzerland 58. 59. Calvinists coÌ„munion may be ministred without ether bread or wine pa. 59. 60. 361. By wemeÌ„ 61. 65. and boyes 66. The Calvinists Creed pa. 325. 326. By what Doctors they vse to coÌ„firme their Gospel 53. 394. Their Gospel denyeth almost al Articles of the Apostolike Creed 437. Their Gospel a Gospel of Epicure Venus 425. 426. 428 Calvinists condemned by the Protestants of Germanie 73. 74. 394. 395. Their maner of writing and disputing 162. 394. Their faith framed by physicke 394. 395 396. They applie scriptures to prove any thing 418. The Calvinian Gospel destroyeth al religion pa. 430. 436. 437. Good workes 431. 432. Faith 432. 433. It erreth in matters of great weight 436. It is lesse covered with sheepes clothing then old heresies 438. 439. A more enemie to memories monumeÌ„ts of Christianitie then is the Aleoran 439. 440. It is condemned by them selves 441. 43. Ever vnconstant altering 444 Many differences betwene the Gospel of Christ this of Calvin 444. 445. 446. Carnal cognation esteemed by Christ 318. 319. Carolostadius in our tyme the first father of the sacramentaries pa. 39. His interpretation of Christs words 39. 40. approved by Zuinglius 44. A description of him 41. He was very familiar with the devil 41. 42. Catholike words vsed with heretical meaning pa. 129. 173. DiffereÌ„ce betwne Catholiks Protestants touching the assurance of salvation pa. 302. 303. No salvation out of the Catholike church 316. The Catholike visible church eternal ever directed by the Spirit of truth 32. 33 Chalice or cup in S. Paule what it signifieth 289. chalice of Christ mingled with water 151. 158. 159 Christ honored his mother 318. 319. Christ made â—â—â—s Testament aâ— his last supperâ—ba 6. He sacrificed him self thereiâ— 8. 9. See more hereof in Testament SacrameÌ„t Christs flesh profiteth pa. 322. It feedeth vs to eternal life 32â— 234. It is at one time in heaven and in the sacrament 342. Hovv it is horrible to eate Christs flesh 363. 364. It is received really 202. 203. 204. 365. 366. Corporal touching of Christ profitable 327. 329. 330. 331. sometimes vvithout faith of the party profited 331. 332. much more corporal and spiritual touching as in receiving the sacrament 332. Christs words of the Sacrament diversly straungely interpreted by Carolostadius pa. 39. 40. By Zuingliê° 42. By OecolaÌ„padius the Anabaptists 43. Many other contrarie interpretatioÌ„s of those vvords 44. 45. Al approued by Zuinglius and Musculus 45. 46. 47. 48. Calvins and M. B. exposition of those vvords 204. 205. 206. The true sense of those vvords 3. 4. 5. 124. 362. 369. 370. Confessed by a sacramentarie Martyr pa. 55. Christs body in the sacrament received of evil men pa. 290. 291. 292. Christ not received of evil men in their supper saith M. B. other Calvinists 288. 293. 295. The contrarie is proued by the whole course of his and their doctrine 296. 297. 298. VVhat it is to eate Christ 7 by their Theologie 78. 79. 29. 298. The worst men eate him so 299. 300. See Special faith Christ no otherwise received in the Sacramentarie communion then out of it pa. 79. 80. 81. 82. Better out of it 83. Christs miraculous entrance to his disciples the doores being shut pa. 384. 385. 386. Many wayes cluded by the Calvinists 384. 385. Christs Ascension and sitting at Gods right hand vvhat it meaneth pa. 354. 355. It rather proveth the real presence then
in it besides common bread because to passe ouer the former 11. points prescribed by M. B. of which very probable it is that in most CoÌ„munions many of them were omitted 12. by very order of their communion booke some words which Christ spake in deed were most importaÌ„t concerning the sacrament are purposely least out Fourthly I conclude that in most of the Caluinian Communions the communicants do more commonly according to their ovvne doctrine eate the flesh of their lavvful Superiors to vvhom God hath subiected them then the flesh of Christ and so consequently their table is rather the table of Devils then of god they at that table coÌ„municate ten tymes more vvith the Devil then with God For vvhereas among that rayling generation no one argument is more common then to rayle at the Pastors of Christs Church at the Catholike doctrine vvhereas nothing is more vsual and frequent with them then to slaunder Popes Cardinals Bishops Priests the Catholike church of al ages vnto vvhose obedience Christ hath bound theÌ„ vnder paine of damnation when after such raylings and slaunders they eate their tropical bread and vvine they eate as truly to speake the lest the flesh of Popes bishops Catholike Princes and people as they ever do the flesh of Christ and after such a raylative sermon the breaking of their bread and povvring out of their vvine signifieth as directly and autentically the flesh and blud of the Popes and bishops which they not spiritually but spitefully not by right faith but by grosse and froward infidelitie and detraction teare rent pul in peeces spilâ—as at an other more sober sermon if any such be it signifieth the flesh blud of Christ And the bread and vvine being appended afterward serue as aptly in the one sermon time place to seale and confirme the malicious and slaunderous eating of the flesh of Bishops and Christian people as in the other sermon time and place it serueth to seale and confirme the spiritual eating of Christs flesh and the vvord of the one sermon determineth and limiteth as wel and perfitely the general signification of the bread and vvine to the one sense as the vvord of the other sermon restrayneth it to the other sense Finally I conclude that this doctrine is the high way to remove from the CoÌ„munion al vvord of God one or other ether preached or not preached For let vs suppose vvhich may be very easely that halfe a dosen Euangelical bretherne knovv as vvel as the minister vvhereto the signe of bread and vvine is referred that the one signifieth Christs flesh the other his blud that as by bread they are nourished temporally so by the other they are nourished eternally item that by oft frequenting the communion they know their owne dutie they knovv the ministers dutie and so forth if such bretherne come to supper vvhat need is there of a sermon Nether let M. B. deny my supposition For it is a thing most easie facile and no doubt many there are vvhich by reading his booke and perhaps this or by hearing it so oft told them out of pulpits without any â—ers sermon haue it stil fresh and deepely imprinted in their memorie Here in this case what need a sermon To geue life to the action The life is geuen alredy To quicken it It is quickened alredy To put them in remembrance of their dutie I presuppose they remember it vvel inough To keepe the fashion and custome of the church That is not spoken like a Minister And if I graunt that order is good and so not to be neglected for regard of other ignorant men yet hereof it folovved that the vvord preached after your owne fashion often tymes geveth not life to the action but the action the sacrament is as lively as quicke as ful of sovvle without it as with it And to this coÌ„clusion M. B. him self bringeth the whole effect and drift of the vvord preached and his so diligent explication thereof Al vvhich saith he must be done in a familiar language that the people may vnderstand that vnderstanding they may beleeve that beleeving they may applie Christ to them which is to eate him by faith Then if these communicants of vvhom I speake vvithout such a sermon vnderstand as I presuppose already and beleeue and so applie Christ to them vvhich is to eate him spiritually what necessitie is there of the vvord and preaching at al vvhich serveth only for novices or infidels to make them vnderstand and beleeve in Christ and not for faithful such as vnderstand Christ already So that M. B. word preaching thereof so necessarily required to make their supper or signe presupposeth in deed al the bretherne and sisterne vvhich come to receiue to lacke faith and vnderstanding of Christ to be faithles without beleefe of Christ vntil the minister by the vvord preached engender faith in them VVhich defects being not in these communicants of whom I speake for I hope al Caluinists be not in so short space of a few yeres by the preaching of the word become plain infidels though they may be in a good degree towards it what vse or at lest what necessitie is there of the word to be preached vvhen that effect is present before hand to the vvorking vvhereof the preaching serveth VVhat needeth a candle vvhen the Sunne shineth VVhat foly it is to vvater a vvel grovven tree vvhich hauing deepe roote in the earth is able to nourish it self VVhat nurse vseth to feed the child vvhich is 10. or 12. yeres old and able to feed it self If these fevv brethren being of good memorie and hauing zeale to the vvord remember these points of the vvord vvhich maketh the bread to haue life and become a signe if they vnderstand Christ and believe in him by vertue of old sermons vvhich they haue heard of this matter before vvhat needeth this Battologie this idle repetition of one and the self same thing this casting of vvater in to the sea this bringing of a sevv sticks in to the maine vvood This is the islue of this nevv devised vvord to induce contempt neglect of both vvord sacrameÌ„t to make every prophane eating drinking as good as the SacrameÌ„t VVhich thing as before â— haue shevved by other arguments of theirs so here the very vvord whereof they vaunt most and glorie in ten deth to the same scope induceth the same conclusion For it can not be denied but according to this theologie and explication of the vvord 3. or 4. such brethern as I require vvithout preaching of the vvord at any commoÌ„ table at any common breakfast haue a communion a sacramental signe and seale as good effectual as they should haue and others haue with the minister in the church VVhich being very true that their breakefasts at home be as good and sacramental as their suppers in the church it were wel done