and substance being changed onely in respect of their vse for so much as they are now consecrated to signifie and seale vnto vs the body and blood of Christ yea whole Christ with all his benefits For the confirmation of this conclusion wee haue first besides this other expresse phrases of Scripture secondly other arguments grounded vpon the word and vpon good reason thirdly the iudgement of the Primitiue Church for many hundred yeares together after Christ For the first Paul saith The cup of blessing which wee blesse is it not the Communion of the blood of Christ The bread which we breake is it not the Communion of the body of Christ For wee that are many are one bread and one body because we are all partakers of one bread 1. Cor. 10. 16. 17. And againe As often as yee shall eate this Bread and drinke of this Cup ye shew the Lordes death till hee come Wherefore whosoeuer shall eate this Bread and drinke the Cup of the Lord unworthily shall he guâ—â—tie of the body and blood of the Lord. 1. Cor. 17. 26 27. Here is not a word of any transubstantiating or turning the bread and wine into the substantiall and true body and blood of our Lord but a plaine distinction made betwixt the signes and the things signified without annihilation or corporall alteration And Christ himselfe saith at his last Supper after that he had blessed the cup I will not drinke hencefoorth Matth. 26. 29. of this fruite of the vine c. By which it is euident that hee and his disciples dranke true wine It is true I confesse that Christ saith expresly This is my body but Matth. 26. 26. Christs body is threefold naturall mysticall and Sacramentall without doubt his meaning was not that the bread was truely turned into his body For first it were very absurde to imagine that Christ did eate his owne bodie and therefore also as absurde to say that the disciples did eate it Now the bread is his sacramentall bodie that is the Sacrament the signe and seale this bodie and the word Iâ— is as much as signifieth as in Luke 8. 21. For he and they did eat of one thing Secondly there are other places of the Scripture like vnto this which shew that his speech was not proper but figuratiue and it is strange that they which stand so much vpoÌ„ figures could perceiue none heere Gen. 17. 10. Circumcision is the Couenant that is a signe of the couenant Ex. 12. 11. The Lambe is the Lordes Passeouer that is a signe and pledge thereof 1. Cor. 10. 4. The rocke was Christ that is a signe of Christ Thirdly wee must needes vnderstand a figure in the word Cup and a figure is granted of all euen of the Aduersaries of this doctrine wherefore then should it sound against reason to hold that speech to bee vnderstood by a figure For the second It is against common sense that Christs bodie which is finite and circumscriptible should bee in so many places together so farre distant one from an other and that accidents should remaine without a subject as if the whitenesse of the snow should continue when the snow it selfe is melted It is true indeed that the power of God is great but yet hee neither doth nor wil doe whatsoeuer he is able by his power for to doe He can of stones make children vnto Abraham hee can consume the world at one instant but hee doth not neither will doe And againe there are some things which God cannot doe He cannot lie he cannot deny himselfe hee cannot breake his promise and goe against his word Hee hath said that the heauen must containe Act. 3. 27. Christ till the time that al thngs be restored therefore he shall bee there aboue is not here below Yea further God cannot make one thing to be not to be at one instant He cannot make the aire to be wholly both fire and water at one moment God cannot make the body of Christ to bee both a true bodie and not a true bodie circumscribed not circumscribed to haue dimensions and to bee without dimensions to bee in heauen and vpon the earth also in a thousand distinct places at one and the same Article of time and to be as long as broad and as thicke in a peece of bread as it was when it hanged vpon the Crosse Secondly wee beleeue that Christes bodie was conceiued in the wombe of the Virgine Marie therefore sure it is not made of Bakers bread Thirdly the nature of a Sacrament requireth that there should be an outward visible and corporall signe as well as an inward and spirituall thing signified but the doctrine of Transubstantiation doth ouerthrow the signe Fourthly if wee allow of transubstantiation wee shall not receiue the body that was deliuered to death for vs but some other thing which an houre before was not a bodie but plaine bread Fifthly when a Mouse eateth hallowed bread what eates she doth shee eate the shadow the shape and likenesse of bread For those Alchimists hold that the substance of the bread is gone Now it were absurd to say that a mouse could feed vpon naked accidents or mere colours What theÌ„ doth she eate the body of Christ How absurde and impious were it to imagine It remaineth therefore that the substance of the bread doth still continue If the bread after Consecration bee burnt to ashes and the wine cast into the fire whence come the ashes And whence is the smoke hizzing Surely they cannot come of mere accidents as shape colour dimensions c. Therefore it is safest to hold the continuance of the Elements as touching their substance For the third we haue herein also the consent of the ancient Church Ambrose saith that the signes are the same Quaeerant which they were De sacra l. 4. c. 4. Theoderet saith that those mysticall signes do not goe from their nature after consecration Post sanctificationeÌ„ noÌ„ receduÌ„t a natura sâ—a Diâ— 2. Gelasius saith that the signes remaine in the propertie of their owne nature Gelas-contra-Eutye Augustine saith we cannot with the hand touch Christ sitting in the heauens but by faith we can touch and apprehend him In Ioh. Tract 1. Irenaeus saith that a Sacrament requireth two things the one earthly and the other heauenly Walefridus saith that Christ deliuered the Sacraments or signes and seales of his body and blood to his disciples In panis vini substantia in the substance of bread wine cap. 16. And because many stand vpon the bare words of Christ saying This is my body will admit no exposition but the literall acknowledging no figure in them let vs obserue the iudgement of two or three ancient Doctours Augustine saith that the Lord stucke not to say This is my body in so much as hee did giue the signe of his body Contra Adimant c. 12. Cyprian saith that the SacrameÌ„ts haue the names of those things
in which regard flesh is likest to flesh but the strength or vertue to releiue and nourish which is greater in bread the staffe of life then in the flesh of any creature whatsoeuer By Cup the Apostle vnderstandeth the wine in the cup. Now Christ instituted wine to bee the signe of his blood for the resemblance that is between the properties and effects of wine and his blood For First as wine is a most sweete liquor comming out of the vine so the blood of Christ is a most delicate drinke for the soule hee is the Vine from whence it came Iohn 15. 1. and the Grape ouâ— of which it was squized Secondly as wine slaketh the thirst of the body so the merite of Christs blood quencheth the thirst of the soule Thirdly as wine maketh the Psal 104. 15. heart merrie so the blood of Christ receiued by faith doth coÌ„fort the soule and maketh the heart ioyfull Fourthly as wine warmeth the body and driueth away cold so the blood of Christ expelleth the coldnesse of charitie and heateth our hearts with zeale and loue Fiftly as Wine causeth the countenance to shine remooueth palenesse so the merite of Christes blood taketh away the palenesse of the soule and makes it looke fresh and faire as a rose It layeth the stormie windes of the conscience and makes vs seeme comely and amiable in Gods sight Whatsoeuer a man seeth through red glasse will appeare red â—o whatsoeuer God beholdeth through CHRISTES blood seemes louely faire and beautifull Sixtly as wine makes a man cheerfull stirring and actiue so the blood of Christ receiued by faith stirreth vp the soule and makes it cheerefull quicke and nimble about good workes Seuenthly as wine procureth speach and causeth the heart to breake out into Songs so the blood of Christ makes vs â—loquent and musicall in the confession and commemoration of his benefits conferred freely to vs. Lastly as wine stirreth vp the spirits and maketh men bold and hardie so the blood of Christ applyed by faith to the heart will make men stout valorours and constant and fill them with spirituall fortitude and magnanimitie By this Bread and this Cuppe the Apostle meaneth sacramentall bread and wine that bread and wine which is appointed and set apart to be the sacrament the signe and seale of the body and blood of Christ and to bee receiued of the Church in memoriall of his bloody death for the redemption of the Church This shall suffice for the explication of these words The Doctrines which remaine to bee collected from them and to bee propounded are especially two CHAP. 20. FIrst I conclude out of these wordes of PAVL that they Doct. 6 which eate the bread ought also to drinke of the cup in the Supper of the Lord bee they what they may be Ministers or others men or women of what state place or countrey soeuer without exception of any prouided alwayes that they bee baptized and do prepare prooue and approoue themselues as hath beene heretofore deliuered The Apostle expresly saith let him eat of this bread and drinke of this cuppe Hee will haue them to drinke as well as to eate Secondly the Greeke word which in the beginning of the verse is traÌ„slated Man is commune to both Sexes signifying women as well as men Thirdly the Apostles writeth to all Christians in Corinth and reprooueth the vnworthy receiuing of many and prescribeth a remedie to them all But the greater number were of the Laity or people and not ministers it was not a church consisting wholly of Pastors or Praelates and Ministers Therefore not onely Ministers but others also whether men or women may receiue the wine as wel as the bread and the bread as wel as the wine Yea when they doe receiue the one they must receiue the other not one onely but both For so they are commanded Christ saith Take eate Mat. 26. 27 drinke yee all of it And according to his commandement They All Mar. 14. 23. dranke of it Fourthly Christ instituted an entire Sacrament consisting of two signes kindes or parts to wit bread and wine and according to Christs Institution our Apostle prescribeth the receiuing therof vnder both kinds But it is horrible rebellion to repeale impugne the ordinances of Christ no small sin not to follow so great an Apostle in that wherein he followeth his Lord but to disobey his prescript and precept giuen vnto vs by Gods speciall inspiratioÌ„ Fiftly the new Testament remission of sins and the commemoration of Christes death doth belong not onely to Ministers but to Laye men and women also why then should they not be partakers of the cup or the wine in the cup seeing it is a signe and pledge of the newe Luk. 22. 20 Matth. 26. 28. Testament of his blood which was shed for the remission of the sinnes of many and doth notably resemble the effusion thereof vpon the Crosse Sixtly it was the * Communicating vnder both kindes was in the Church 1300. years The Cuppe was first by publike decree taken from the people in the counsell of Constance 1484 custome of the ancient Church to minister and receiue both the elements Chrysostome saith Non est apud nos vt in lege veteri vbi aliae partes ex b Hom. 8. â—ri Cor. 11. victimis dabantur Sacerdotibus aliae vero cedebant offereÌ„tibus sed nobis Omnibus idem Christi corpus proponitur atque idem poculum Vnto vs All is proposed the same body of Christ and the same Cuppe Ignatius saith to the Philadelphians One bread is broken to All 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one cup was distributed to All. Gelasius saith that the Diuision of one and the same mysterie cannot be made sine grandi sacrilegio without great sacriledge Licet Christus suis dâ—scipâ—lis administ rauer it sub â—traquâ— panis â—inâ— specie c. And the Councill of Constance though it tooke the Cup away coÌ„fesseth plainely that the Communion vnder one kind was neither instituted by Christ nor vsed in the Primitiue Chuch Therefore the Church of Rome committeth sacriledge in robbing the people of the cup and sheweth her selfe to be of a rebellious arrogant refractary spirit ill beseeming a loyall and obeent wife in ouerth warting and crossing the holy ordinance of Christ and the practise of the ancient Church Therefore â—et vs heerein giue care to him that saith Come out of her my people reu 18. 4 Her argumeÌ„ts are very feeble and ridiculous and cannot abide the touchstone of sound reason and the sun-light of the Lord. False Wares are not for light shops and a true Touchstone will discrie copper CHAP. 21. SEcondly in that the Apostle saith let him â—ate of this bread and drinke of this Cup I conclude Doct. 7 that the Bread and VVine in the Sacrament are not turned into the very body and blood of Christ but doe still remaine as they were before as touching their nature
which they signifie Epist 102. ad Euod Chrysostome saith that the bread after consecratioÌ„ is counted worthy of the name of the Lords bodie Etiamsi natura panis in ipso permansit although it haue the nature of bread still remaining in it Epist ad Caesar Monâ—ch Theodoretus saith that the Lord hath honored those visible signes with the name of his body and blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not altering their nature but adiecting grace vnto nature Now that grace which is added to their nature is in that those outward elemeÌ„ts are made Sacraments or outward meanes and instruments of Gods spirit for the confirmation conseruation augmentation of the Communion of Christ in vs signes and seales of the loue of God vnto vs in Christ And whereas the ancient and orthodoxall Fathers doe vse the wordes of Conuersion mutation transâ—usion when they speake of the sacrament we must know that they vnderstaÌ„d a chaÌ„ge or alteration in respect of vse and not of substance And albeit Cyprian say that the bread is natura mutatus changed as touching the nature of it yet hee meaneth onely that it is changed in the Sacrament in regard of the naturall and common vse thereof being set apart and sanctified to signifie the body of our Lord and not in respect of the naturall substance aâ—d essence and therefore in the same place he saith it is not effigie mutatus changed in shape and likenesse Now Cyprian neuer was acquainted with that learning which maketh accidents to subsist without their subiect For the old learning which was in his time and long before was that Accidentisesse est in esse that Subblato subiecto tollitur â—ccidens that no accident no shape or fashion could coÌ„tinue without the thing wherein it doth subsist and on which it doth depend For to say otherwise were as if a maÌ„ should say that the rednesse of the face can continue when the face is quite defaced and consumed or that the colours of the rainbow may remaine when the cloud is vanished dissolued It may bee then demaÌ„ded why christ should rather say This is my body then this that is this bread signifieth my body I answere that hee vsed that speech because it was his pleasure to declare more expresly that the breà d is not set before vs to be considered as it is in it selfe that is as it is bread but that wee ought to behold and lay hold vpon that with the eye hand of a liuely faith which is represented signified by the bread as if the bread were not the signe thereof but the thing it selfe which is signified by it And albeit we deny both transubstantiatioÌ„ that is to say that the bread wine are turned into the body and blood of Christ that he is bodily preseÌ„t in with vnder or about the elements vet we hold teach that he is truely really present and not absent from hâ—s Supper but marke how Not bodily for his bodie is in heauen there shall continue till he come vnto iudgement How then I answere Christ is present in respect of his grace poweâ—â—aiestie and operation communicating himselfe all his merits to vs truely but spiritually and lifting vp our hearts vnto himself into the very heauens that there we might behold him that was our sacrifice of reconciliation in his coelestiall sanctuarie and feed vpon him with a liuely faith In one word hee is present in respect of our faith which ioyneth things that are far distant in place one from another We do not therfore denie the reall and true presence of Christ but wee doe onely denie that hee is present in a bodily manner The consideration of these things serueth to condemne the doctrine of the Church of Rome which teacheth that the elements after the words of consecration are truely turned into the body and blood of Christ so as that nothing remaineth of the Elements at all sauing nakâ—d and mere accidents which are perceiued by seeing tasting and touching And according to this her doctrine she squareth out her practise persecuting with fire and fagot with sword and word those that will not subscribe vnto it and yet there is no footing for it in the word of God not one sentence nor syllable which vpholds or fauours it Let vs therefore detest and accurse it and let vs desire the Lord of his mercie to open their eyes that hold it daily increasing the number of true Christians and weakening the kingdome of Antichrist that the Gospell may flourish and that the Kingdome of Christ may bee enlarged to the consolation of the faithfull and glory of God vnto whom Father Sonne and Holy Ghost be rendered all honor laud and power for euer and euer Amen Trin-vni Deo gloria
A FIt Guest for the Lords Table Or A Treatise declaring the true vse of the Lords Supper Profitable for all Communicants as a preseruatiue against all profanesse and sundry nouell opinions Macarius Homill 27. Offerrur in Ecelesia panis et vinum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carnem eius et sanguinis et sumentes de visibili pane spiritualiter carnem Domini manducant LONDON Printed by Edw Allde and are to be sold by H. Rockit at his shop in the Poultry vnder the Diall 1609. TO THE RIGHT Noble and Honorable Gentleman HENRY CAREY Sonne Heire to the right Honorable Iohn Lord Hunsdon SIR THere are you know three different opinions wherewâ—th the Châ—â—stian World is much distracted concernng the presenâ—â— of our Lorâ— in the holy â—â—charill one orthodoxe and ancienâ— the other nouell and vnwarrantable The first teacheth that Châ—â—st is in his Roâ—y â—â—d Blouâ— there present 〈◊〉 anâ— really in respect both of the Signes and of the Communicants In respect of the 〈◊〉 he is present 〈◊〉 that is not in regard of place and Coextstence but atione sacramâ—nâ—â—li by a â—acramentall reason or relation In respect of the Câ—mmunicantâ— his presence is not 〈◊〉 or locall but spirituall â—eally presenting himself vnto all prepared persons who by faith receiue and apply him to themselues Nam fide tangitur Christus non corpore Ambros The second is of Italian Aâ—chymists that imagin a corporall presence though not visible peâ—mâ—dum quantâ— by reason of a substantial transâ—uration of the â—â—emense into the very holy blood of Christ after the recitation of the words of coÌ„â—ecration But this opinion was first forged vpon the Anuil of their owne brâ—ines at length determined of innocencâ—us the third by name of Transubstantiation in the Laterane Councell 215 yeares after Christ Neither is it so new as â—aughâ— being directly contrary both to Philosoâ—â—y and Theoâ—â—gie Poâ— first â—ne and the 〈◊〉 body cannot occupy many distinct places at â—nâ— and the selfâ—â—same instant One man cannot be circumâ—â—â—stible and incircum scriptâ—t â—in one Articlâ—â—â—time And as Daâ—ascenâ— truely speaketh 〈◊〉 nature is not capable of coâ—â—â—â—itant â—ssentiall â—â—fferences As for Miracâ—â—â— they be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Against nature but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aboue nature Neither doth God alwaies that which he can do reâ—ue potest 〈…〉 Secondly the heauens Act. 3. 21 do conteine him â—the scriptures name no other place neither can there be â—â—â—siâ—able of holy writ with a genuine construction produced to confirme their conceipt The word â—st wherat they stâ—ble be tokens only a sacramentaâ— Esse is as much as Retâ—â—t Reâ—â—asentâ—t siâ—mficat as will be cleared by the due diâ—eâ—â—ssion of many texts of Scripture In tranoeÌ„ legis â—â—cit que salues 〈◊〉 leâ—â—â— senâ—entiam eius circumueâ—â—â— Thirdly by this opinion a very Reprâ—bate may receiue the Body of Christ But S. Augustine truly saith Nullos comedeâ—e corpus Christs nâ—sicos qui sunt in corpore Christs Besides that which entreth in at the mouth goeth downe into the belly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the body Mark 7. 18. 19 and blood of our Lord are no belly cheare they enter not into the Belly but into the Heart therfore the Apostle saith that Christ doth dweâ—l in our hearts by faith And albeit the Fathers called Ephe. 3. 17 the Bread and Wine the Body and Blood of Christ yet did they not meane that they were so properâ—y by transubstantiation But analogically by diuine ordination through which they do become the seaâ—es and symbols of them And to conclude if this must needes be held for truth what shall we thinke of Gregâ—ry the seauenth who thrâ—w the Eucharist that is by their doctrine Christs body in a rage into the fire because it did not answere to his questions And what will they say to the death of Pope Victor and of * 1154. William Archbishop of Yorke and of Henry of Lucemburgh the Emperour all which were poysoned the two former with that which was in the Chaâ—â—ce and the third with the Host which a Monke had poisoned Heere against all reason we see the Body and Blood of our Lord made Venenâ— Vehicuâ—â— and subject to cruell entertainment But our faith doth teach vs that he liueth in the heauens in al honor happinesse maiesty and glory The third opinion is theirs that thinke the Body and Blood of Christ is In With Vnder or about the bread and wine But our Sauiour saith not My body is in with vnder or about this bread but he saith expresly This that is this bread is my body And if there were such a bodily presence as is imagined why should this holy feast be celebrated as a memoriall of him Finally this opinion giues him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bodilesse body ouerturning the charachteristicall and essentiall properties of a body which are as inseperable from it as heat from fire moisture from water and light from the sun True it is that the faithfull receiâ—e Christ in the bread and wine as a thing signified in the signe non 〈◊〉 coÌ„â—entum â—n continenâ—e but not as gold in a bag or as water in a pot Thus a possession may be said to be giuen a man in a Deed or Writing because the Deed doth assigne it to him and not because the Possession doth exist in With or About the Deed. Now the ready way for a man to discerne the truth in this warfare and diuersity of opinions is to seeke to God by praier to walke in humility and sincerity with feare and trembling and not to be peruerse turbulenâ— contentioâ—s for The seccret of the Lord is reuealed to them that Psal 25. 24 feare him and his couenant to giue them vnderstanding The froward is an abâ—ominationto him Prouer. 3. 32 but his secret is with the righteous To this end but especially that vve might be furthered and furnished to the lawfull and audable vse of this blessed Sacrament and so may safely â—aile betwixt the arroneous doctrines of some and the profane practise of others as betweene two dangerous and almost ineuitable Rocks I haue bene bold to publish this little booke where in the nature and right vse thereof is succinctly and vvith perspicuity described The successe vvherof I commend vnto the Lord humbly desiring his Majesty to honor you with all noble vertues in this life and to crowne you with eternall glory in the life to come And thus notdoubting of your kinde acceptance of this my boldnesse I take my leaue remaining euer At your honorable commaund In Christ THOMAS TVKE 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 N. T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H. Graij ad Authorem Edatur Momi cur namque Verebere dentes Hic liber a cambus nil quod edatur habet