tvvo things an Earthly and an Heavenly The Earthly is Bread and Wine the Heavenly is the Body and Bloud of our Lord. Iren. Libr. 4. Cap. 3.4 12 That which vve see is the Bread and the Cup as our eyes declare unto us but the Bread and Wine which vve are to look up unto vvith the eye of Faith is the Body and Bloud of Christ These therefore are called Sacraments because in them one thing is seen and another understood That which is seen hath a Corporeal species or bodily shevv but that which is understood hath a Spirituall fruit August Serm. ad Naoph Bed in 1. Cor. 10. 13 Because therefore Bread and Wine are by Christs own Institution ordained and appointed for this Sacrament Neither of these Elements are to be changed for any other which may have some resemblance with them 14 Nothing can be better here nothing more holy nothing more safe then for us to be content with Christs authoritie alone 15 But as concerning the Bread vvhether it be Long or Round Great or Small and as concerning the Wine whether it be Red or White It matters nothing to the integritie or Perfection of the Sacrament inasmuch as it detracts nothing from the Institution of the Sacrament 16 The Nicene Canon we exceedingly approve We take not much but little that we may know that these things are not taken for Satietie but for Sanctitie 17 In like manner whether the Bread be Leavened or Vnleavened vve think ' it not much materiall neither do we like of that wrangling and jangling about the Bread which was of old so frequent in the Greek and Latin Churches 18 But yet we following the custome of the Church do use Bread unleavened for the example of Christ and many good lessons not to be contemned which the Unleavened Bread doth afford 19 To mingle vvater vvith the Wine in the Eucharist we hold it not necessarie forasmuch as there is expresse mention made onely of the Fruit of the vine Matth. 26.29 20 But this vve hold necessarie That not onely the Bread but the Wine also is to be distributed to all those that come with reverence to this venerable Sacrament 21 Either let them receive the Sacrament in both kinds or in neither For there can be no division of one and the same mysterie vvithout grand sacriledge 22 Eating and drinking is distinctly instituted and ordained by that wisdome unto which all humane wisdome concerning the inseparabilitie of the Living Bloud from the Living Flesh must give place For here vve are not to dispute out of humane reason but vve are to look unto the will of Christ who instituted no imperfect Feast but with the meat added drink also Andr. Fric 4. de Reip. emend Cap. 19. 23 What God hath joyned together let no man put asunder Matth. 19.6 24 We do not dislike searching out divers Analogies or Resemblances betvveen the Bread and the Body of Christ and between the Wine and the â—doud of Christ but we must beware â—â—at vve place not therein all the Sacramentall office of the Bread and Wine a the Eucharist 25 For herein doth that consist That â—he Bread in the Eucharist be the Communion of the Body of Christ and the Cup of Blessing the Communion of the â—loud of Christ. 1. Cor. 10.16 26 We hold no Locall Inclosing of â—he Body into the Bread or the Bloud â—nto the Wine nor any Impanation or Incorporating into Bread nor any naturall Inexistence nor any Delitesâ—ence concealment or lying-hid of â—he Body under the Bread nor any Peâ—etration of tvvo Bodies nor any Caâ—ernaiticall Creophagie or eating of â—lesh which the Capernaites did hold 27 For all these are but the dreams of humane Reason being too curious to enquire into the manner of the Sacramentall presence and they proceed for the most part from a lust and desire to calumniate 28 But this we hold according to the Apostle That the Bread in the Eucharist is the Communion of the Body of Christ and the Wine the Communion of the Bloud of Christ 29 The Form of this Sacrament consists in the Blessing of the Bread and Wine and in the Distributing of the Bread and Wine so blessed and in the Eating and Drinking of the Bread and Wine so distributed 30 This Sacramentall Blessing consists not in any Magicall conversion of the Bread into the Body of Christ and the Wine into his bloud by any vertue lying hid in the words 31 But it is a sacred and efficacious destinating or setting a part of the externall elements to a Sacramentall 〈◊〉 which is therefore called Consecratine 32 When the Minister therefore of the Church following the institution of Christ and the example of his Apostles concerning vvhich speaketh Gregorie Lib. 1. Cap. 63. in Registro and Platina in the life of Sixtus the first and many others vvhen the Minister I say doth repeat the vvords of institution saying first over the Lords Prayer vve must not in any case think that it is a mere Historicall reading of the Text. 33 For First The Minister doth testifie that he neither doth nor hath any will to do any thing according to his own will and pleasure or in his own name but that as the lavvful Steward of the Mysteries of God he doth execute his function in performing this sacred and solemn action in the name of Christ 34 Secondly He doth by this means set apart the Bread and Wine for an Holy use that afterwards they are no more mere Bread and Wine but the Sacraments of the Body and Bloud of Christ 35 Thirdly He doth earnestly pray that Christ would be mindfull of his promise and vouchsafe to be present at the Sacramentall action and distribute both his Body and Bloud together vvith the externall Elements or the Bread and Wine 36 Last of all He doth testifie that by vertue of the Lords institution and promise the Bread in the Eucharist is the Communion of the Body and the Cup of Blessing the Communion of the Bloud of Christ and further doth admonish all those that intend to receive the Sacrament to remember that they are Christ Guests to rely on his words vvith true Faith and to come with due preparation that so they may receive it unto their salvation 37 But thus much we must know That the Scripture doth not in any place say that by consecration or blessing the Bread is turned into the Body and the Wine into the Bloud of Christ Yea the Scripture is expressely against it 38 And Transubstantiation a thing barbarous both for Name and Nature gathers little strength from the Disputation of some of our modern vvriters vvho thus expound it That the Body of Christ is made of the Bread not as of the Matter as it was made of the flesh of the Virgin Marie but as from a Term à Quo or from whence as Heaven was made of Nothing the Night is made of the Day and the Wine vvas made of Water 39 For besides
that they digresse from the opinion of their predecessors for they held the Essentiall conversion of the Bread and Wine into the Body and Bloud of Christ they do also involve and intangle themselves in very great difficulties 40 For whosoever saith that one substance is converted into another when it onely succeeds in the place thereof he abuseth names 41 Who ever said that Nothing vvas transubstantiated into Heaven or that the Day is transubstantiated into Night 42 But if the Body of Christ is made of the Bread after the same manner as Wine vvas made of Water it followes That the Essence of the Bread is converted into the Body of Christ that the accidents of the Bread do perish that the Masse-Priests by the same power do turn the Bread into the Body of Christ as Christ turned the Water into Wine And so they become the Creatours of their Creatour and Makers of their Maker Stella Clericorum 43 It vvas a Sacrament that Christ vvould institute and not a New creation It was the Communion of his Body and Bloud by the externall Elements of Bread and Wine that Christ would institute and not the Transubstantiating of them into an heavenly matter 44 And that it may appear hovv little or no foundation there is for Transubstantiation in these Words of Christ This is my Body We vvill pasâ— by all others and heare onely vvâ—â— Biel the Compiler of School-Divinâ—tie saith concerning this matter 45 Thus saith he Lib. 4. Sent. Diâ— 11. q. 1. Art 3. Dub. 1. All Affirmatiâ—â— Propositions in which the Terms sâ—â—nifying Bread and Wine are put intâ— Nominative case are false As Breaâ— is the Body of Christ That which Bread is was shall or can be the Bâ—dy of Christ. He disputes upon thâ— Hypothesis of Transubstantiation Again Those Propositions are trâ—â— in which the Term à Quo or From whence that is the Bread and thâ— Wine is expressed by the Ablative câ—â— with a Preposition Ex or De Of â—â— From or the Term ad Quem or Whereunto that is the Body and Blouâ— of Christ is expressed by the Accusâ—tive case with a Preposition So the these Propositions if they be foundinâ— Scripture are true Of Bread is madâ— the Body of Christ Of Wine is made thâ— Bloud of Christ and these likevvise aâ— true if they be found in Scripture Bread is changed converted or Transubstantiated into the body of Chrisâ— c. So saith Biel. 46 Therefore down falls all their work vvhich for the rearing up of their tower of Transubstantiation they build upon these vvords of Christ For there is not any place to be found in Scripture vvhere Christ saith Of this bread is made my Body Of this Wine is made my Bloud 47 Upon their Transubstantiation â—he superstructure is The Reposition or laying up Circumgestation or carryâ—ng about Adoration or worshipping of the externall Elements Therefore we may passe the same judgement upon them 48 The second Sacramentall action â—s the Distribution before which goes Fraction or breaking of the â—read 50 Whether the bread be broke before the blessing or after it matters not much if so be that it be distriâ—uted 51 For the breaking of the bread â—oth not constitute a peculiar Sacramentall act but it is an act of the Minister preparing it to be distribuâ—ed 52 Again It neither addes to nor â—akes from the integrity and perfection of the Sacrament whether the externall Elements of bread and wine be given into the hands or put into the mouthes of the Communicants 53 For we are alwaies to distinguish between the Thing and the Manner of the thing Giving and the Manner of giving 54 The Third Sacramentall action is eating and drinking which hath not respect unto the bread onely and apart or to the vvine onely and apart but unto that Bread which is the communion of the Body of Christ and to that Wine vvhich is the communion of the Bloud of Christ 1. Cor. 10.16 55 This eating is neither merely naturall nor merely spirituall but Sacramentall depending on the Sacramentall union of the bread and body of Christ 56 As therefore the Sacramentall union by which in the true and lavvfull use the body of Christ is united vvith the bread and the bloud of Christ is united with the vvine So also the Sacramentall eating and drinking depends on the institution of Christ vvho is true and omnipotent but it cannot be comprehended by humane reason neither must it curiously be searched into 57 If then thou opposest the spirituall eating to the naturall carnall physicall locall and Capernaiticall then rightly do vve say that the eating of the body of Christ with the bread is spirituall 58 But if by spirituall eating thou understandest that vvhereof John speaketh in the sixth chapter that appertaineth to the fruit of the Supper and therefore undoubtedly not to the essence thereof 59 The end of the Holy Supper is set down in these vvords of Christ Do this in remembrance of me 1. Cor. 11.24 60 Which remembrance hath respect unto the words foregoing to vvit How that body is eaten in the Supper vvhich was delivered to death for us and that bloud is drunk which on the altar of the crosse was poured forth for our sinnes 61 From vvhence it appeareth that the primary and principall end of the Holy Supper is the confirming of our faith 62 Which comprehendeth in it these fruits That in the true and saving use of the Holy Supper the promise of the forgivenesse of sinnes is sealed unto us That the grace received in Baptisme â— confirmed in us That the covenant of friendship and reconciliation between God and Man is renevved in us That vve are again ingrafted into Christ and That vve are fed vvith incorruptible food by faith unto everlasting life 63 To speak all in few vvords These taken and drunk by us make Christ to abide in us and us in him Hilar. El de Trinit 64 The bread in the Eucharist is called by Ignatius The Medicine of immortalitie and an Antidote against the poison of sinne By Basil it is called The viaticum or viand of eternall life and an Apologie which is well accepted before the judgement-seat of God By Damascen it is called The pledge of the kingdome and the life to come 65 Lesse-principall ends we may reckon up many For by the use of this Sacrament we approue unto God our Obedience unto Christ our Thankfull remembrance of his great benefit unto Men our Repentance our Consent in doctrine and our earnest studie and desire after Love and Charitie 66 But that this mystery is either a Propitiatorie or Impetratorie sacrifice this vve utterly deny 67 For there is but one Priest of the New Testament one Propitiatorie sacrifice one oblation 68 Unto the use of the Holy Supper are to be admitted onely Christians and such Christians as can trie and examine themselves 1. Cor. 11.28 69 From hence is to be understood what we may judge of notorious sinners vvhich vvill not
have an eye unto it as it is a Sacrament and means sanctified by the vvord of God vvith vvhich and by vvhich all the most sacred and Holy Trinitie doth work in those that are Baptized unto their salvation 33 The Form of Baptisme is to Baptize a man with water That is to sprinkle the water upon him or to dip him in the water In the name of the Father and of the Sonne and of the Holy Ghost 34 And forasmuch as it is the Form which gives being unto a thing Therefore if this Form of Baptisme be changed it shall be no longer a Sacrament 35 Whether the party Baptized be sprinkled or dipped Thrice or but Once it matters not to the integritie and perfection of Baptisme The usuall rites and custome of the Church in these indifferent things is to be observed 36 By the Three sprinklings or clippings the Trinitie of Persons is signified and by One onely the Unitie of the Divinitie or Godhead 37 Those words In the name or On the name of the Father and of the Sonne and of the Holy Ghost have a great Emphasis which is accurately and frequently to be expounded to the godly and devout auditorie or congregation 38 For the Minister professeth that what he doth in this part he doth not in his own name but in the name of God and at his command 39 For he declareth that the true God which is One in Essence and Three in Persons is called upon over him that is Baptized 40 Moreover those words do evidently witnesse that every Person of the most sacred and Holy Trinitie is present at Baptisme by the presence and efficacie of grace to wit The Father for the merit of his Sonne doth receive him that is Baptized into grace and doth seal him by his Holy Spirit unto salvation 41 Whereupon those that are Baptized are called the Sonnes of God Christians and Spirituall men in respect of the Father of the Sonne and of the Holy Ghost 42 Whereunto belongeth the Collation or comparing of Creation and Re-creation Formation and Reformation For As the Father by the Sonne through the Holy Ghost created the first man So is it at the Sacrament of Regeneration where all the most Holy and blessed Trinitie doth work in like manner 43 Last of all By those words he that is Baptized in the name of God is bound to acknowledge him and to call upon him as the true God and serve him all the dayes of his life 44 For you must be baptized as vve have received and beleeve as we are Baptized and glorifie the Father the Sonne and the Holy Ghost as vve have beleeved Basil Epist 78. 45 From this Fountain flow forth all the praises which are extant in the vvritings of the Apostles concerning the saving fruit of this mysterie 46 As for example That it is The washing of Regeneration and renewing of the Holy Ghost Tit. 3.4 By vvhich the Church may be cleansed Ephes 5.26 Sinnes may be washed avvay Act. 22.16 Christ may be put on Gal. 3.27 And in a vvord salvation may be obtained 1. Pet. 3.21 47 By way of Comparison it will not be amisse to consider the Baptisme of Christ by which Our Baptisme is consecrated For vvhat was done there in visible signes vve must not doubt but that the same is done at our Baptisme after an invisible manner 48 The Father for Christ his sake receiveth us to be his Sonnes The Sonne by his bloud washeth us The Holy Ghost regenerateth and renevveth us and prepareth himself a dvvelling-place in us and openeth the gate of Paradise unto us 49 We sticking close to the literall sense of the words as we must alvvaies do in articles of faith do firmly beleeve that Baptisme is an effectuall means by which man is regenerated and renewed unto eternall life 50 VVhich end comprehends in it Adoption Remission of sinne Ingraffing into Christ Sanctification and the Inheritance of eternall life 51 But we deny that Baptisme doth either imprint an indelible character or conferre grace ex opere operato upon the vvork done or outward act of administration or that it doth take away and altogether blot out both sin and the punishment thereof For concerning this matter the Scripture is silent 52 Furthermore seeing that in Baptisme God doth make a Covenant of grace with man certainly the efficacie thereof endureth throughout a mans whole life 53 For the Covenant of God is not made of no effect by reason of our unbelief Rom. 3.3 54 Therefore though we should for our parts go never so farre astray from this covenant yet by true and serious conversion vve may return and be received again into it 55 Unto vvhom this Sacrament appertaineth and belongeth vve learn even from Gods ovvn institution by vvhich it is commanded that all nations should be baptized 56 Yet the order and manner vvhich Christ there hath prescribed is to be observed that is That they which are of age to heare the Gospel should first be taught and then baptized 57 Seeing then all are either infants or of yeares vve must ansvver distinctly concerning both 58 Those Infants are to be baptized vvho are either born of Christian Parents it matters not vvhether one or both the parents be Christians or else are to be brought up under them 59 Therefore Bastards and children that are found vvhose parents are not knovvn are not excluded from the benefit of Baptisme although it be doubted of by some nor yet those vvho at their birth have some externall defect c. 60 But those which are not yet born are excluded For a man cannot be born again unlesse he be first born And so are also the children of Infidels and unbeleevers to be excluded as long as they are under their tuition 61 Those of yeares are to be baptized who being instructed concerning Christ do professe the Christian religion 62 Neither here are vvomen excluded as it is confirmed by the practice of the Apostles beside other arguments Acts 8.12 and 16.15 63 For the confirming of this our opinion concerning the baptizing of infants out of Scripture serve many things and it vvill be usefull for us to consider these following Hypotheses or suppositions 64 First Infants are conceived and born in sinne And therefore they are by nature the children of wrath 65 Secondly God would have little children to be brought unto him For it is not the will of him that one of the little ones should perish 66 Thirdly There is no dealing with them by the preaching of the Word Therefore there remains onely to them that means to vvit Baptisme vvhich succeeded in the place of Circumcision 67 Beware of saying That Baptisme is not profitable unto infants forasmuch as yet they neither do not can beleeve 68 Because in Baptisme and by Baptisme the Holy Spirit doth so work in Infants that it is no lesse then Circumcision A seal unto them of the righteousnesse of Faith Rom. 4.11 69 For although we cannot
trie and examine themselves and vvhat also of children and others vvhich cannot try and examine themselves 70 This true examination consists in the earnest acknowledgement of sinnes and detestation of the same in true faith in Christ and a stedfast purpose and resolution of amendment of life 71 He that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords body 1. Cor. 11.29 72 For whosoever shall eat this bread which is the communion of the body of Christ 1 Cor. 10.16 and drink this cup of the Lord which is the communion of the bloud of Christ 1. Cor. 10.16 Unworthily shall be guilty of the body and bloud of the Lord. 1. Cor. 11.27 73 Therefore as concerning the integritie and perfection of the Sacrament it matters not vvith what faith a man comes to receive it but as concerning the fruit and benefit of it surely it matters very much Aug. 3. contra Donat. cap. 14. 74 Concerning the time place and other circumstances of the Holy Supper if vve be asked the question our ansvver is according to the counsel of the Apostle Let all things be done decently and in order 1. Cor. 14.40 75 God grant that our bodies which are fed vvith the body and bloud of Christ may at the last day be raised up unto everlasting life Iren. lib. 4. adv baer c. 34. Amen CHAP. XIX Wherein are contained Theologicall Aphorismes concerning the CHURCH 1_BY the Word and the Sacraments the Holy Ghost also working together effectually God gathereth himself a Church here on earth 2 Which Church is in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is called out of the vvhole race of mankind and gathered together into an holy Assembly 3 For the Church is an Assembly or company of men gathered together unto the kingdome of God by the ministery of the Word and the Sacraments amongst whom there are alvvayes some true godly which persevere in the true faith even unto the end with vvhom also are mixed many not holy but yet agreeing in the profession of doctrine 4 This Assembly or company because it must alwayes fight under Christs banner against the Flesh the World and the Devil is therefore called the Church Militant 5 And because the ministerie of preaching the Word and administring the Sacraments is obvious to our senses it is also called the Visible Church 6 But yet again Forasmuchas it is not conspicuous to the eyes of men who be true beleevers and godly in respect of them it is called an Invisible Church 7 Therefore that distinction of the Church into Visible and Invisible doth not introduce tvvo as it were distinct Churches or divers companies 8 But it considereth the Church or the company of those which are called after a diverse respect and in a different manner that is Inward and Outward 9 The Inward beauty and glory of the Church doth consist in Faith and Renovation or renewing vvith vvhich is immediately joyned the Inheritance of eternall life 10 This spirituall Regeneration and Renovation is hidden under the infirmities of the flesh and this communion or Inheritance of eternall life is by the scandal of the crosse and death covered as it were with a vail here in this life And in this respect the Church is said to be Invisible 11 The Outward beauty and glory of the Church doth consist in the sincere preaching of the Word and the profession thereof and the lawfull administration of the Sacraments In vvhich respect the Church is said to be Visible 12 To make a man therefore a true and living member of the mysticall body of Christ the externall profession of the same doctrine and the participation of the same Sacraments is not sufficient but there is required also and that necessarily invvard regeneration and the inward dwelling of the Holy Ghost 13 But yet vve are not to seek for the Invisible Church vvithout the Visible seeing that it is included vvithin it For the elect are not to be sought for vvithout the company of those vvhich are called 14 Neither are we in any nation under heaven to seek for that Invisible Church of the elect pure unspotted undefiled outwardly separate from all hypocrites 15 For here in this life the Jebusites and they of Jerusalem dvvell together in the same garden the Nettle and the Myrtle in the same wood the lovv Shrub and the lofty Cedar grow together in Jacobs flock the white and the speckled the Lambs and the Rids feed together in Peters net fishes Good and Bad are caught together in the Lords field the Lilies and the Thorns spring up together in the Lords floore the Corn and the Chaff are mingled together in Christs cellar the Wine and the Oyd have both their Lees and Dregs in Noahs ark there were beasts Vnclean as well as Clean. 16 This company of the elect this Church is by the Holy Ghost in Scripture adorned vvith most honourable Titles 17 For it is called The body of Christ The spouse of Christ The kingdome of God Gods peculiar Gods beloved people c. 18 But all these Titles and appellations are to be understood by a Synecdoche as not belonging to all in the Church For they are attributed unto the Church for the truly regenerate and elects sake vvhich are in and of the Church 19 For there is a manifest and evident difference betvveen the truly regenerate and the hypocrites vvhich are onely joyned unto the Church in an outvvard profession 20 The Truly regenerate are True and Living members of the Church because from Christ their Head they draw both Spirit and Life The Hypocrites are but rotten and dead members Those belong unto the Church Internally These onely Externally Those in Heart These onely in Outward shew Those In deed These In thought onely Those in the Judgement of God These onely in the Judgement of Men Those as True and sound parts of the Body These as Scabs and Ill humours Those to speak properly are of the Church These are onely in the Church August in Brev. Collat. Collat. 3. in Joan. Tract 6. De Bapt. lib. 3. cap. 18 c. 21 The Church in the Creed is called One Holy Catholick and Apostolick 22 It is called One for the Unitie of the Spirit vvhich the Apostle expounds Ephes 4.3 c. There is one Body and one Spirit even as ye are called in one hope of your calling One Lord one Faith one Baptisme One God and Father of all who is above all and through all and in you all 23 It is called Holy because it is sanctified of Christ by the Spirit and the Word Which Sanctitie or Holinesse consists in this life in the imputation of Christs Sanctitie and the Study of true Sanctitie but at length it shall be made perfect and absolute in the life to come 24 It is called Catholick in respect of the Catholick Faith which is to be estimated by the common consent of all the Godly and their agreement in