whether God Angell or man Secondly whosoeuer he be that maketh them holy by what meanes and way he maketh them holy And by the consideration of these two we shall come to the consideration and right viewing of the sanctification of the Elements For the First we say that God is onely he that may make a thing which was common to be holy So we say that God by his will and ordinance declared and set downe in his word hath made the things that were common by his appoyntment to be holy As for the way and meanes whereby they are made holy it is the word of God the institution of Christ the wil of Christ declared in his institution that maketh them holy For the preaching and opening of the word institution of Christ le ts vs see that God hath made these things holy and not onely that he hath made them holy but letteth vs see an holy manner how they should be vsed in what place at what time with what heart and to what end So it is the will Christ declared in his institution whereby the things that were common before are now made holy There are two other things also which make the same elements holy and these two are vsed in this institution There is prayer and thanksgiuing which make the creatures of God holy to our vse whereas otherwise if we receiue the good creatures of God like dogs and thanke him not for them it is a sure token that they were neuer sanctified to our vse By prayer we obtaine grace and strength from God to vse the creatures and this whole action holily and lawfully as it should be And therefore not onely in this holy action should we begin with God with inuocation of his name but in all actions in the world we begin in the name of God So it is the will of God that prayer and thansgiuing conioyned with the elements do make them holy All these three contained in the action of the Lords Supper make the Seales holy For beside the will of God declared in the institution in the Lords Supper we vse inuocation and in this inuocation we vse thankesgiuing The elements are not made holy by the word of God onely but by the vse of prayer and thankesgiuing which three are the onely meanes whereby these things are sanctified Now to expresse and lay forth the sanctification of the Elements The Euangelists and the Apostle Paul vse indifferently the word To blesse and to giue thankes and commonly they put the one for the other For ye may see that Marke and Paule vse the word Blesse Mathew and Luke vse the word to giue thankes and all in one signification And Marke himselfe in the 14. of his Gospell 22. verse speaking of the same action of the Lords Supper vseth the the word to Blesse and in the 23. verse he vseth the word â—o Giue thankes and both in one signification to let you see that the Apostle Christ himselfe and the Euangelists vse the word to Blesse and to Giue thankes indifferently to signifie the sanctification and consecration of the elements Except ye take the one for the other it will be hard to gather any good meaning out of the Apostles wordes for I remember the Apostle 1. Corinthians 10.16 sayth The cup of blessing which we blesse what is that I take the word to signifie as I haue said which we blesse that is which we sanctifie and prepare by blessing So to blesse and to giue thankes in the Lords Supper signifie no other thing but to sanctifie otherwise if ye take the word in another signification ye shall fall into an error and why God is said to blesse and man is said to blesse God is said to blesse when he giueth good things vnto his creatures for Gods blessing is euer effectuall and therefore he is said to blesse when he giueth good thing Man againe is said to blesse either priuately or publikely when he craueth blessing at the hands of God for any man when he blesseth in the name and at the commandement of God any person or people Now if ye ascribe blessing in any of these two significations to the cuppe it is amisse for we vse neyther to craue a blessing to insensible elements nor yet to blesse them in the name of God and God vseth to giue good things to the sonnes of men and not to insensible creatures Therefore we must needes vse the word Blesse in the third signification The cuppe of blessing which we blesse that is which we sanctifie and prepare by blessing Thus farre we vnderstand for the sanctification of the elements Now let vs see how they sanctifie the elements and what is the forme of their consecration so farre as I vnderstand of it it consisteth in these fiue words Hoc est enim corpus meum It standeth in these fiue words and in the whispering of them for if you whisper them not ye lose the fashion of incantation for the thing which we call sanctifying they call whispering and the whispering of those fiue words they call the consecration of the elements And when the words are after this manner whispered they presuppose such a secret and monstrous vertue to be inclosed in the syllables that the vertue and power which floweth from the words is able to chase away wholly the substance of the bread so that the very bread and substance of it is altogether destroyed by this power Secondly that this power which floweth from these words is able to fetch and pull downe another substance to wit the flesh and bloud of Christ Iesus that sitteth at the right hand of his Father and is able to put it within the compasse of that bread This is a strange and a great vertue that not onely will ouerthrow that substance but put it within the compasse of that bread The same fiue words whispered in this manner haue such a monstrous operation say they that they are able both to chase away the one substance to pull downe another and to put it within the compasse of that bread We altogether denie that there is such a vertue in these words for as I haue said before we denie not that the word hath a vertue but denie that there is such a vertue inclosed in the words we denie the qualitie of the vertue or that it floweth from such a fountaine For we grant that the word hath a vertue there is neuer a word that God speaketh here but it hath a vertue ioyned with it but we denie that this vertue is inclosed in the syllables in the whispering or pronouncing of the words for if there were such a vertue and power inclosed in the syllables by the same reason it should follow that there were a vertue in the figure shape of the letters that make vp the words Now there is no man will thinke that there is any vertue in the figure or shape of the letters and there is as
place of the Scripture Thirdly it is opposite vnto the end wherefore this Sacrament was instituted and this is most euident for the end of the Sacrament is spirituall as the effect that floweth thereof is spirituall and the instrument whereby this spirituall food is applyed to vs is also spirituall But from a naturall and corporall presence a spirituall effect can neuer flow therefore the corporall and naturall presence of the body and bloud of Christ Iesus repugnes directly the end of this Sacrament for the corporall presence must haue a corporall eating of this eating followeth a digestion in the stomacke and the thing that is digested in the stomacke is neuer able to feede my soule to life eternall So this corporall presence must euer tend to a corporall end which is directly contrary vnto the end wherfore the Sacrament was instituted Further if the bread were transubstantiate it should become the thing signified if it become the thing signified this Sacrament should want a signe and so it should not be a Sacrament for euery Sacrament as ye haue head is a signe Now to say that the accidents of true bread as the colour and the roundnesse of it may serue as signes that is more then folly for betwene the signe and the thing signified there must be a conformity but there is no conformity betweene the accidents and the body and bloud of Christ Iesus For if that were so the accidents behoued to nourish vs corporally as the body and bloud of Christ Ie pointed to nourish vs spiritually Againe if the bread become the body bloud of Christ Iesus it should follow that he had a body without bloud for he hath instituted another signe besides to represent his bloud Also if there had bene â—uch a wondefull thing as they speake of in this Sacrament there would haue bene plaine mention made thereof in the Scripture for God himselfe neuer works a notable worke but he declares it either openly or more secretly in the Scripture that thereby he may be glorified in his wonderfull workes As ye may reade in the Euangelist Iohn 2.8 where the water was changed into wine Gene. 2.22 where the rib of Adam was changed into Heua Exodus 7.10 where Aarons rodde was turned into a Serpent there ye see that changing is manifestly expressed Therefore I say if there had bene such a monstrous change in these elements of â—he Supper as they affirme the Scripture would not haue concealed it but expressed it but in respect there is no mention made of this change in the Scriptures therefore there is no such change in this action Further if there were such a change as they say either it is before these words of consecration be spoken or followes after the same words be spoken If the change be before the words of the consecration be spoken the consecration is superfluous and their Proposition is false if the change be after the words be spoken This bread is my body their Proposition is false also because the word bread is spoken before the last syllable of their fiue words is pronounced These and infinite more absurdities follow of this doctrine And yet they obstinately perseuer and vrge vs with the letter affirming that the words of Christ are so plaine that they admit no figure They would haue spoken more aduisedly if they had sought counsell of Augustine to haue discerned betwene a figuratiue speech and a proper speech for he in his third booke and 16. chapter of Christian doctrine speakes after this sort If the speech saith he seeme to command a wickednesse or mischiefe or to forbid any happinesse or any welfare it is not proper it is then figuratiue And he addes for an example a place out of Iohn 6.53 Except saith our Sauiour ye eate the flesh of the Sonne of man and drink his bloud ye haue no life in you Whereunto Augustine addeth This speech saith he seemeth to commande a mischiefe therefore it is a figuratiue speech whereby we are commanded to communicate with the sufferings of Christ Iesus and with gladnes to keepe in perpetuall memory that the flesh of the Lord was crucified and wounded for vs. For otherwise it were more horrible as the same Augustine maketh mention in the second booke against the Aduersaries of the law to eate the flesh of Christ Iesus really then to murther him and more horrible to drinke his bloud then to shed his bloud Yet notwithstanding they are not ashamed still to hold maintaine that those words ought to be taken properly So that it appeareth that of very malice for contradiction sake to the end onely that they may withstand the truth they will not acknowledge this to be a sacramentall speech For they are compelled will they nill they in other speeches of the like sort to acknowledge a figure as Genes 17.10 Circumcision is called the couenant and Exod. 12.11 the Lambe is called the Passeouer and Math. 20.22 the Cup is called his Bloud and Luke 22.20 the Cuppe is called the new Testament and 1. Cor. 10.4 the Rocke is called Christ. All these speeches are sacramentall and receiue a kinde of interpretation yet they maliciously prease to deny vs this in these words Hoc est corpus meum which they are compelled to grant in the rest as especially where Paul calleth the rocke Christ. Now when they are driuen out of this Fortresse they flie as vnhappily to the second namely That God by his omnipotency may make the body of Christ to be in heauen and in the bread both at one time Ergo say they it is so If I denied their consequent they would be much troubled to proue it But the question standeth not here whether God may do it or not but the question is Whether God will it or not or may will it or not And we say reuerently that his Maiestie may not will it for though it be true that he may many things which he will not yet it is as true that there are many things which he may not will of the which sort this is and these are reduced to two sorts First he may not will those things which are contrary to his nature as to be changeable as to decay such others for if he might will these things they should not be arguments of any puissance or of any other power but rather certaine arguments of his impotency and infirmity And therefore though he may not will these things he ceasseth not to be omnipotent but so much the rather his constant and inuincible power is knowne Secondly God may not will some things by reason of a presupposed condition as such things whereof he hath concluded the contrary before of the which sort is this which is now controuerted For seeing that God hath concluded that a humane body should consist of instrumentall parts and therefore to be comprehended and circumscribed within one and the owne proper place and also seeing he hath appointed Christ
supper a supper appointed for the increase of holinesse for the foode of the soule in holinesse to feede the soule vnto life euerlasting Not a supper appointed for the bellie for he had ended that supper that was appointed for the bellie or euer he began this Supper which was appointed for the soule A supper no doubt hauing respect to the circumstance of time by reason it was instituted in that very same time when they vsed to sup It is called also in the Bible The Table of the Lord. It is not called the Altar of the Lord but the Apostle calleth it a Table to sit at and not an Altar to stand at a Table to take and receiue at and not an Altar to offer at It is called also the Communion and participation of the bodie and bloud of Christ we haue these names giuen vnto it besides some others in the Scriptures of God The Ancients of the Latine and of the Greeke Churches gaue it sundrie names for sundry respects They called it a publike action this was a very generall name Sometimes they called it a thanksgiuing Sometimes they called it a banquet of loue and sometimes they gaue it one name sometimes another And at last in the declining estate of the Latin Church in the falling estate of the Romane Church this Sacrament began to be peruerted and with this decay there came in a peruerse name and they called it the Masse They trouble themselues much concerning the deriuation of this name sometime they seeke it from an Hebrew originall sometime from a Greeke and sometime from a Latine originall but it is plaine that the word is deriued from the Latine and it is a word which might haue bene tollerable when it was first instituted for no doubt the Sacrament at the first institution of this word was not then wholly peruerted but now in processe of time corruption hath preuailed so farre that it hath turned the Sacrament into a sacrifice and where we should take from the hand of God in Christ they make vs to giue This is plaine idolatrie and therefore whereas the word was tollerable before now it ought not to be tollerated any way it ought not to be suffered And certainly if we had eaten and drunke as oft the bodie and bloud of Christ in our soules as we haue eaten that bread and drunke that wine which are the signes of his bodie and bloud we would not haue suffered this word of the Masse much lesse the very action of it to be so rise in this Countrey But because we haue but played the counterfeits defrauded our soules of the bodie and bloud of Christ and tooke only the outward Sacrament therefore it is that our zeale decayeth therefore it is that our knowledge and light decayeth and for want of zeale loue and knowledge the word of the Masse is become customable vnto you not onely the word but the very action I will not runne out herein I onely tell you what cometh of the abuse of the hearing of the word what iudgements follow vpon the abuse of the receiuing of the Sacraments Now I come to the ends wherefore the Sacrament was appointed This Sacrament was instituted in the signes of Bread and Wine and was appointed chiefely for this end to represent our spirituall nouriture the full and perfect nouriture of our soules that as he who hath Bread Wine lacketh nothing for the full nourishment of his bodie so he or that soule which hath the participation of the bodie and bloud of Christ wanteth nothing for the full and perfect nourishment of the soule To represent this full and perfect nourishment the signes of Bread and Wine in the Sacrament were set downe and instituted The second end wherefore this Sacrament was instituted is this That we might testifie to the world and to the Princes of the world who are enemies to our profession that we might openly avow and testifie vnto them our Religion and our manner of worshipping in the which we avow and worship Christ and that we might also testifie our loue towards his members our brethren this is the second end wherefore it was instituted The third end wherefore it was instituted is this to serue for our speciall comfort and consolation to serue as a soueraigne medicine for all our spirituall diseases as we find our selues either readie to fall or prouoked to fall by the diuell the flesh or the world or after that we haue fallen and are put to flight by the diuell and would faine flie away from God God of his mercie and of his infinite pitie and bottomles compassion hath set vp this Sacrament as a signe on an high hill whereby it may be seene on euery side farre and neere to call all them againe that haue runne shamefully away and he clucks to them as a Henne doth to her chickens to gather them vnder the wings of his infinite mercie The fourth end wherefore this Sacrament was instituted is this that in this action we might thanke him for his benefits and render to him heartie thanks that he hath come downe so familiarly to vs bowed the heauens as it were and giuen vs the bodie and bloud of his owne Sonne that we might render vnto him heartie thanks and so sanctifie his benefits vnto vs for this thanksgiuing this Sacrament was also instituted Thus far concerning the ends briefely Now I come to the things contained in this Sacrament Ye see with your eyes there are corporall things visible things as the Bread and Wine There are againe hid from the eye of your bodie but present to the eye of your mind spirituall things heauenly and inward things both these are in the Sacrament The corporall visible and outward things are the things which are appointed to signifie the spirituall heauenly and inward things And why Nothing without a reason These corporall signes are appointed to signifie the spirituall things because we are corporall we are earthly bodies we haue our soule lodging within a carnall body in a tabernacle of clay a grosse tabernacle which cannot be wakened nor moued except by the things that are like to it selfe It cannot be induced to the consideration of heauenly things except by grosse temporall and corporall things If we had bene of the nature of the thing signified that as the thing signified is spirituall and heauenly so we had beene spirituall heauenly we had not needed a corporal thing so if the thing signified had bene as we are corporall earthly visible we had not needed a signe to leade vs to consider of it But because the thing signified is spirituall we are corporal therfore to bring vs vnto the sight of these spirituall things he vseth a corporall meanes an outward signe This is the reason wherfore these corporall signes are appointed to signifie the spirituall thing The spirituall thing in both the Sacraments is one and the selfe same Christ Iesus
suffer a coniunction looke how farre it will suffer a coniunction so far are they conioyned Seeing then ye must obserue the nature of the things that are conioyned first marke the thing signified what the nature thereof is marking that ye shall see that the thing signified is of a spirituall nature or a heauenly and mysticall nature Then may ye conclude that this spirituall thing will suffer a spirituall coniunction a mystical and secret coniunction Againe obserue the signe The signe of his nature as I haue told you hath a relation vnto the thing signified and the thing signified of his nature hath a relation vnto the signe So then the signe and the thing signified will suffer to be conioyned by a mutuall relation both the signe and the thing signified in respect they haue a mutuall relation the one vnto the other they will suffer themselues to be conioyned by a relatiue coniunction Now if ye aske me what sort of coniunction is betweene that Bread and Wine and the bodie and bloud of Christ to tell you in a word I say it is a secâ—et and spirituall coniunction such a coniunction as standeth in a mutuall respect betwixt the Bread and the bodie of Christ and betwixt the Wine and the bloud of Christ then I say it is a secret and a spirituall coniunction Ye would not be so inquisitiue of this coniunction if it were corporall visible or locall if you saw them both before your eyes you would not aske how they are conioyned or if thou didst see them both in one place But because you see but the one with your eyes and the other is hid this maketh the coniunction the more difficult to be vttered and vnderstood And how is it possible that ye can conceiue this secret hid coniunction except you haue the eyes of your mind illuminated by the Spirit whereby ye may come to the right vnderstanding But if ye haue any insight into these spirituall matters that come by faith this coniunction will appeare as clearely by the eye of your faith as the physicall coniunction doth to the eye of your body Now to haue this matter made more plaine there is another coniunction which serueth to make this coniunction very cleare namely the coniunction betwixt the word which I speake and the thing signified by that same word As if I speake to you of things in this language which ye vnderstand be it of things past though neuer so long since of things to come though neuer so farre off of things absent though neuer so farre distant yet so soone as I speake the word whether it be of things past or to come the thing it selfe will come into your mind The word is heard no sooner by your eare but the thing signified by the same word cometh into your mind What maketh the thing signified though absent to come into my mind This could not be except there were a coniunction betweene the word and the thing signified by the word As for example if I speake of the King who is now a great way distant from vs I pray God blesse him ye will no sooner heare the word but the King who is the thing signified by the word will come into your mind If I speake of things past though they be already expired yet the thing signified will presently come into your mind so there is a coniunction ye see betweene the word and the thing signified by the word Marke this coniunction and ye shall get the nature of the coniunction and coupling of the signe which is the thing signified in the Sacrament For obserue what sort of coniunction is betweene the word and the thing signified by the word the same sort of coniunction is betweene the Sacrament which is seene to the eye of your body and the thing signified by the Sacrament which is seene to the eye of your soule onely As for example so soone as thou seest that bread taken in the hand of the Minister thou seest it not so soone but incontinent the body of Christ must come into thy minde these two are so conioyned that they come both together the one to the outward senses the other to the inward senses This is not enough now because in the institution ye are commanded to go further and not onely to looke to that bread and that wine but to take that bread and that wine incontinent as your hands take the one so your heart takes the other as your teeth eates the one so the teeth of your soule which is faith eates the other that is applyeth Christ vnto your soule So ye see there is a coniunction here secret and mysticall and therefore Christ cannot be conioyned but by a secret and mysticall coniunction The coniunction betweene Christ and vs is a secret and mysticall coniunction which the Apostle in the fift of the Ephes. calleth that spirituall coniunction full of an high mystery this coniunction cannot be taken vp at the first So seeing the coniunction is secret and spirituall and not perceiued but by the spirit of God all is as nothing except ye haue some portion and measure of his Spirit All that is taught in the word and Sacraments will neuer do you good will neuer carry your soules to heauen except the Spirit of God illuminate your mindes and make you to finde in your soules the thing that ye heare in the word Then learne this seeing the word cannot be vnderstood but by the spirit of God craue that the Loâ—d would illuminate the eyes of your mindes by his Spirit and be you as carefull to get the Spirit as ye are carefull now in the hearing of the word Thus farre concerning the coniunction Now ye haue heard how the signe is conioyned with the thing signified what remaineth for you to know This rests yet to know how the signe is receiued how the thing signified is receiued whether they be both receiued with one mouth or not whether the signe and the thing signified be receiued after one fashion and maner or not And marking the diuerse maner of receiuing the diuersity of the instruments ye shall not easily erre in the Sacrament The signe and the thing signified are receiued by two mouthes for ye see the signes that is that bread and wine whereunto they are giuen they are giuen to the mouth of the body Then the mouth of the body is the instrument that receiueth that bread and that wine which are the signes As that bread and that wine are visible and corporall so the mouth and instrument whereby they are receiued is visible and corporall The thing signified by the bread and wine is not receiued by the mouth of the body no the Scripture denieth that plainely but it is receiued by the mouth of the soule Then there are two mouthes that bread and that wine which are the signes are receiued by the mouth of the body Christ who is the thing signified is receiued by the
mouth of the soule that is by a true faith Then bring not to the Lords Table one mouth onely for if ye bring the mouth of your body onely it auaileth nothing but bring with you also the mouth of your soule a constant perswasion in the death of Christ for that is auaileable Now concerning the manner how the signes are receiued and the manner how the thing signified is receiued ye may easily know that these corporall and naturall signes must be receiued after a corporall and naturall manner they must be taken with the hand or mouth of the body Againe a supernaturall thing must be receiued after a supernaturall maner And a spirituall thing must be receiued after a spirituall manner So as the signes are corporall and receiued after a corporall manner with the hand or the mouth of the body in like mannner the thing signified is spirituall and receiued after a spirituall manner with the hand and mouth of the soule which is true faith Thus ye haue briefly deliuered vnto you the whole preparation that is necessary for the vnderstanding of the Sacrament Now what doctrine gather I from this Of this last point where I say that Christ is the thing signified caÌ„not be perceiued but by faith cannot be receiued nor digested but by a faithfull soule what kinde of receiuing confirme I in this Sacrament I establish no kinde of receiuing of Christ but a spirituall receiuing he can not be perceiued nor receiued but by faith and faith is spirituall Therefore in this Sacrament I establish onely a spirituall taking of Christ and not a carnall or fleshly receiuing This is the ground Now let vs see what inconuenience can follow vppon this ground The Papists say that vpon this ground this inconuenience shall follow If there be no receiuing of Christ but a spirituall receiuing then say they your Sacrament is in vaine this Sacrament of the Lords Supper was instituted to no end And what is their reason If there be no way to receiue Christ say the Papists but by faith what neede you then a Sacrament Ye receiue Christ by faith in the word by the naked and simple preaching of the word ye get faith So the simple word may serue the turne What neede haue ye of a Sacrament if ye get not some new thing in the Sacrament which ye could not get in the word This is their argument whereof ye see their conclusion to be this We get no other new thing in the Sacrament then we do in the word if there be no receiuing but spirituall Ergo The Sacrament is superfluous We admit the Antecedent to be true we get no other thing nor no new thing in the Sacrament but the same thing which we got in the word I would haue thee deuise and imagine with thy selfe what new thing thou wouldst haue let the heart of man deuise imagine and wish he durst neuer haue thought to haue such a thing as the Sonne of God he durst neuer haue presumed to haue pierced the clowdes to haue ascended so high as to haue craued the Sonne of God in his flesh to be the food of his soule Hauing the Sonne of God thou hast him who is the heire of all things who is King of heauen and earth and in him thou hast all things What more then canst thou wish What better thing canst thou wish He is equall with the Father one in substance with the Father true God and true man what more canst thou wish Then I say we get no other thing in the Sacrament then we had in the word content thee with this But suppose it be so yet the Sacrament is not superfluous But wouldest thou vnderstand what new thing thou obtainest what other thing thou gettest I will tell thee Suppose thou get that same thing which thou hadst in the word yet thou gettest that same thing better What is that better Thou obtainest a greater and surer hold of that same thing in the Sacrament then thou hadst by the hearing of â—he word That same thing which thou possessedst by the hearing of the word thou doest possesse now more largely it hath larger bounds in thy soule by the receiuing of the Sacrament then otherwise it could haue by the hearing of the word onely Then wilt thou aske what new thing we get I say we get this new thing we get Christ better then â—â—fore we get the thing which we had more fully that is with a surer apprehension then we had it before we get â— greater hold of Christ now For by the Sacrament my faith is nourished the bounds of my soule are enlarged and so whereas I had but a little hold of Christ before as it were betweene my finger and my thumbe now I get him in my whole hand and still the more that my faith groweth the better hold I get of Christ Iesus So the Sacrament is very necessary and if it were no more but to get Christ better to get a faster apprehension of him by the Sacrament then we could haue before Now if it were true that the Sacrament is superfluous by the same reason it should follow also that the repetition of the Sacrament is superfluous For when ye come to the Sacrament the second time ye get no other thing then ye did the first time when ye come vnto the Sacrament the third time ye get no other thing then ye did the first time and yet no man will say that the third and the second comming is a superfluous thing And why Because by the second coming my faith is augmented I vnderstand better I grow in knowledge I grow in apprehension I grow in feeling and in getting the growth of all these as oft as I come there is no man will say that the oft coming to the Sacrament is superfluous and if it were euery day once So their first inconuenience auaileth not We get no new thing in the Sacrament Ergo the Sacrament is superfluous Thus far for the first Then there depends another thing on the same ground If Christ be not receiued but by faith then say we no wicked bodie can receiue him he that lacketh faith cannot receiue him He that lacketh faith may receiue that Sacrament of that Bread and Wine and may eate of that Bread and drinke of that Wine but he that wanteth faith may not eate and drinke of the body and bloud of Christ signified by that Bread and by that Wine So this is the ground No faithlesse people can receiue Christ nor eate the bodie of Christ in the Sacrament Against this ground they bring their Argument out of the same words of the Apostle which I haue read the worâ—â— are these He that eateth of this Bread vnworthily saith the Apostle and drinketh of this Cup vnworworthily is guiltie of the bodie and bloud of Christ. There is their ground So that their Argument will suffer this forme No man can be
I beseech them seeing that reason failes them that they fight not against God for maintenance of a lie how old soeuer it be for the diuell is old enough and yet he could neuer change his nature But let them rather glorifie God in confessing these speeches to be Sacramentall Then what is the reason and ground wherefore the Papists pull downe the substance of the body of Christ and the bloud of Christ and make the very substance to be corporally really and substantially in the Sacrament The reason is this Because they cannot see by their naturall iudgement nor can vnderstand by their naturall wit the truth of this to wit how Christs flesh and bloud caâ— be present in the Sacrament except he be present to their corporall mouth and stomacke If they had the light to informe them that Christ might be present in the Sacrament and not to the hand to the mouth or stomack they would neuer think of such a monstrous presence as they imagine to be there But being destitute of the spirituall light they follow their naturall reason and make a naturall and carnall presence So that ye haue this lesson to nore from hence There is no man that hath not the spirit of God to vnderstand this word This is my body but out of question he will do as the Papists do that is he will vmderstand it carnally And so they misknowing the right meaning of it it is no marueile though and we differ in this matter For will you aske of a Papist first if the true body of Christ be there or if the true flesh and bloud of Christ be there he will say it is there will you aske him wherein he will say in and vnder the accidents of the bread and wine vnder the hew and roundnesse of the bread will you aske him againe by what instrument it is receiued He will tell you by the mouth and stomacke of the body So this is their grosse vnderstanding of the body and bloud of Christ. Will you aske of the Vbiqueter if the true body of Christ be present he will say it is will you aske if it be in with or vnder the bread he will answere It is in the bread contentiuè that is the bread containes it will you aske him to what instrument it is offered he will answere that the bodie of Christ is offered to the mouth of our bodie and that the bloud of Christ is offered to the mouth of our body as the Papists do Will you know of vs how Christ Iesus his true body bloud is present We wil say that they are spiritually present really present that is present in the Lords Supper and not in the bread we will not say that his true flesh is present to the hand or to the mouth of our bodies but we say it is spiritually present that is present vnto thy spirit and faythfull soule yea euen as present inwardly vnto thy soule as the bread and wine are present vnto thy body outwardly Will you aske then if the body and bloud of Christ Iesus be present in the Lords Supper We answer in a word They are present but not in the bread and wine nor in the accidents nor substance of bread and wine And we make Christ to be present in this Sacrament because he is present to my soule to my spirit fayth Also we make him present in the Lords Supper because I haue him in his promise This is my body which promise is present to my faith and the nature of faith is to make things that are absent in themselues yet present And therefore seâ—ing he is both present by faith in his promise and present by the vertue of his holy Spirit who can say but that he is present in this Sacrament But yet the word would be explained what we meane by the word present how a thing is said to be present and absent And knowing this ye shall finde all the mater easie I say things are said to be present as they are perceiued by any outward or inward sense and as they are perceiued by any of the senses so are they present and the further they be perceiued the further present and by what sense any thing is perceiued to that sense it is present As if it be outwardly perceiued by an outward sense that thing is outwardly present As for exaÌ„ple if it be perceiued by the outward sight of the eye by the outward hearing of the eare by the outward feeling of the hands or taste of the mouth it is outwardly present Or if any thing be perceiued by the inward eye by the inward taste and feeling of the soule this thing cannot be outwardly present but it must be spiritually and inwardly present to the soule So I say euery thing is present as it is perceiued So that if you perceiue not a thing outwardlie it is outwardly absent and if ye perceiue not a thing inwardly it is inwardly absent It is not distance of place that maketh a thing absent nor propinquity of place that makes a thing present but it is onelie the perceiuing of any thing by any of thy senses that makes a thing present and the not perceiuing that makes a thing absent I say though the thing it selfe were neuer so farre distant if thou perceiue it by thine outward sense it is present vnto thee As for example my bodie and the Sunne are as farre distant in place as the heauen is from the earth yet this distance stayeth not the Sunnes presence from me why because I perceiue the Sunne by mine eye and other senses I feele it and perceiue it by the heate by the light and by his brightnesse So if a thing were neuer so farre distant if we haue senses to perceiue the same it is present to vs. Then the distance of place makes not a thing absent from thee if thou hast senses to perceiue it likewise the neerenes of place makes not a thing present be it neuer so neere if thou hast not senses to perceiue it As for example if the Sunne shine vpon thine eyes if thou be blinde it is not present to thee because thou canst not perceiue it A sweete tune will neuer be present to a deafe eare though it be sung in the eare of that man because he hath not a sense to perceiue it and a well told tale will neuer be present to a foole because he cannot vnderstand it nor hath no iudgement to perceiue it So it is not the nearenesse nor distance of place that maketh any thing present or absent but onely the perceiuing or not perceiuing of it Now the word being made cleare aske you how the bodie of Christ is present To giue our iudgement in a word as ye haue heard from time to time he is present not to the outward senses but to the inward senses which is faith wrought in the soule For this action of the Sacrament and
man But Christ Iesus hath locked vp and reserued the ministery of this heauenly thing to himselfe onely therefore there are two giuers in this Sacrament the Minister giueth the earthly thing Christ Iesus the Mediatour giues you the heauenly thing in this Sacrament For Christ in giuing the earthly thing wil not vse his owne ministery immediately nor the ministery of an Angell but only the ministery of an earthly man And as for the dispensation of his owne body bloud he will not giue it either to heauenly creature or earthly man but he keepeth this ministery to himselfe and he dispenseth his owne body and bloud to whom and when he pleaseth And why If any man in the world had power to giue Christs body bloud no question this man should haue power to clense the heart conscience for the bloud of Christ hath this power with it and consequently should haue power to forgiue sins Now it is onely God that may forgiue sinnes and therefore it is not possible that the ministery of the heauenly thing can be in the power of any man Example we haue in Iohn the Baptist Math 3.11 Saith he not The ministery that I haue is of the element I am commanded to minister the element of water onely but as for the ministery of fire and of the Spirit Christ hath reserued it vnto himselfe Therfore looke not to get the Spirit at mans hands but at the hands of Christ himselfe onely And without this inward ministerie the outward ministerie is not worth a straw For my outward ministerie yea suppose it were the ministerie of an Angell and suppose Christ were present in the flesh to minister vnto you these outward things except he conioyne the inward ministerie of his Spirit therewith it auaileth nothing it may well be as a processe against you in the day of that generall assemblie but to your saluation it will neuer profit you Therfore this ye ought alwaies to pray for that the Lord would water your hearts by his holy Spirit as he watereth your eares by the hearing of his word Then there are two offerers the Minister offers the signe Christ Iesus offers himselfe the thing signified The three persons one God offer the Mediatour or the Mediatour offers himselfe and that by the power and vertue of his owne Spirit As there are two offerers two persons that offer and giue the Sacrament and thing signified by the Sacrament so these two are offered and giuen in two actions Christ who is the heauenly thing is offered and giuen vnto you by an inward secret and spirituall action which is not subiect to the outward eye The signe againe is offered and giuen in an outward action after a corporall and visible manner As there are two sorts of actions so there are two sorts of instruments whereunto the signe and the thing signified are offered for the thing signified that is Christ is neuer offered to the mouth of my bodie the bloud of Christ the flesh of Christ whole Christ or the Spirit of Christ is not offered either in the word or in the Sacrament to the mouth of my bodie Let the Aduersaries find me that in any part of the Bible that there is any other manner of receiuing Christ then by faith and let them haue the victorie So there is not an instrument as I told you neither hand nor mouth to receiue Christ but faith onely As Christ who is the thing signified is receiued by the hand and mouth of faith so the signe which signifieth Christ is receiued by our owne naturall mouth and hand Ye haue a mouth in your heads and in your bodies as proper to receiue the signe as faith is to receiue Christ. So the signe and the thing signified are offered and giuen not to one instrument but to two the one to the mouth of the bodie the other to the mouth of the soule Now marke by what way these things are offered and giuen by the same way they are receiued as the signe is corporall and naturally offered to a corporall instrument so is it receiued after a corporall and naturall manner for thou must take the Bread and Wine either by thy hand or by thy mouth The thing signified is not taken after a corporall manner but after a secret and spirituall manner and as it is offered so it is taken There can be nothing clearer then this the one is taken after a naturall manner the other after a secret and spirituall manner So in this last part ye haue these things to marke to distinguish betweene the outward action and the inward betweene the signe and the thing signified and to keepe a proportion and analogie betweene the inward and the outward actions ye may surely perswade your selues that if ye be faithfull Christ is as busie working inwardly in your soules as the Minister is working outwardly towards your bodies looke how busie the Minister is in breaking that Bread in pouring out that Wine in giuing that Bread and Wine vnto thee as busie is Christ in breaking his owne bodie vnto thee and in giuing the iuyce of his owne bodie after a spirituall and inuisible manner So keepe this distinction and ye may assure your selues that by faith Christ is as well occupied towards your soules to nourish thē as the Minister is outwardly towards your bodies Keepe this and ye haue the whole Sacrament Then from this discourse and deduction you may learne a double matter whereof the Sacrament consisteth It standeth on two sorts of materials that is of an earthly matter and of an heauenly matter the signe and the thing signified And as there is a double matter in the Sacrament so the Sacrament must be handled after a double manner by an outward action and an inward action keepe the distinction in these things betweene the signe and the thing signified and ye shall not easily slip in the vnderstanding of the Sacrament This being said concerning the generall consideration of the Elements for all this yet appertaineth to the Elements it resteth that we speake somewhat concerning the word which I call the other part of the Sacrament I meane and vnderstand by the word whereunto the Elements are annexed that thing which quickneth this whole action which serueth as it were a soule and giueth life vnto the whole action For by the word and appointment of Christ in the word the Minister knoweth what is his part the hearer knoweth what is his part euery one is prepared how to deliuer and how to receiue the Minister how he should deliuer and the hearer how he should receiue So the Institution of Christ is the quicking of the whole action for all the action is warranted from the Institution set downe in his word In the Institution of Christ there are two things chiefly to be considered a Command and a Promise The Command is this where he saith Take eate The Command requireth obedience There is a Promise also
guiltie of that thing which he hath not receiued they haue not receiued the bodie and bloud of Christ therefore they cannot be guiltie of the body and bloud of Christ but so it is that the Apostle saith they are guiltie therefore they haue receiued the bodie and bloud of Christ. I answer vnto the Proposition and say it is very false They could not be guiltie of that bodie and bloud except they had receiued it for they may be guiltie of that same bodie and of that same bloud suppose they neuer receiued it But marke the Text the Text saith not that they eate the bodie of Christ vnworthily but it saith that they eate that Bread and drinke that Wine vnworthily and yet because they eate that Bread drinke that Wine vnworthily they are counted before God guiltie of the bodie and bloud of Christ. Now wherefore is this Not because they receiue him for if they receiued him they could not but receiue him worthily for Christ cannot be receiued of any man but worthily but they are accounted guiltie of the bodie and bloud of the Sonne of God because they refused him For when they did eate that Bread and drinke that Wine they might if they had had faith haue eaten and drunke the flesh of Christ Iesus Now because thou refusest the body of Christ offered to thee thou contemnest his bodie offered vnto thee if thou haue not an eye to discerne and iudge of this bodie that is offered For if they had had faith they might haue seene his bodie offered with the Bread by faith they might haue taken that same bodie and by faith they might haue eaten that same bodie Therefore lacking their wedding garment wanting faith whereby they should eate the bodie and drinke the bloud of Christ wanting faith which is the eye of the soule to perceiue and the mouth of the soule to receiue that bodie which is spiritually offered they are counted guiltie of that same bodie and bloud Now let vs make this more cleare by a similitude Ye see among worldly Princes their custome is not to suffer their maiestie to be impeached in the smallest thing that they haue What meaner thing is there that concerneth the maiestie of a Prince then a seale for the substance of it is but waxe yet if thou disdainefully vse that seale and contemne it and stampe it vnder thy feete thou shalt be esteemed as guiltie of his bodie and bloud as he that laid violent hands on him and thou shalt be punished accordingly Much more if thou come as a swine or a dog to handle the seales of the bodie and bloud of Christ much more I say mayest thou be reckoned guiltie of his bodie and of his bloud Thus farre of the eating of the bodie of Christ The wicked cannot eate the bodie of Christ but they may be guiltie of it The Apostle maketh this more plaine yet by another speech which I haue sometimes handled in this place In Hebr. 6.6 it is said that Apostates they that fall away crucifie the Sonne of God againe and their falling away maketh them as guiltie as they were who crucified him He is now in heauen they cannot fetch him from thence to crucifie him yet the Apostle saith they crucifie him Why Because their malice is as great as theirs that crucified him because they match in malice with them that crucified him so that if they had him on the earth they would do the like therefore they are said to crucifie the Son of God So in Heb. 10.29 there is another speech the wicked are said to stampe the bloud of Christ vnder their feete Why Because their malice is as great as theirs that stamped his bloud Now they are accounted for this reason to be guiltie of the bodie and bloud of Christ not because they eate his bodie but because they refused it whem they might haue had it Now the time remaineth yet wherein we may haue the bodie and bloud of Christ. This time is very precious and the dispensation of times iâ— very secret and hath it owne bounds if ye take not this time now it will away This time of grace and of that heauenly foode hath bene dispensed vnto you very long but how ye haue profited your liues and behauiours testifie Remember therefore your selues in time and in time make vse of it for ye know not how long it will last craue a mouth to receiue as well the foode of your soules that is offered as ye do the food of your bodies take this time while ye may haue it or assuredly the time shall come when ye shall cry for it but shall not get it but in place of grace and mercie shall come iudgement vengeance and the dispensation of wrath They will not leaue this matter so but they insist yet and they bring more Arguments to proue that the wicked are partakers of the bodie and bloud of Christ That bread say they ye will grant which the wicked man eates is not naked bread but is that bread which is the Sacrament Thus then they make their Argument The Sacrament hath euer conioyned with it the thing signified But the Sacrament is giuen to all therefore the thing signified is giuen to all What if I grant to them all this Argument There should no inconuenience follow For the thing signified may be giuen to all that is offered to all as it is offered to all men and yet not receiued of all Giuen to all therefore receiued of all it followeth not I may offer you two things yet it is in your owne will whether you will take them or no but ye may take the one and refuse the other and yet he that offers offered you the thing that ye refused as truly as the thing which ye tooke So God deceiueth no man but with the word and Sacraments assuredly he giueth two things if they would take them By his word he offers the word to the eare he offers Christ Iesus to the soule By his Sacraments he offers the Sacraments to the eye he offers Christ Iesus to the soule Now it may be that where two things are truly and conioyntly offred a man may receiue the one and refuse the other He receiueth the one because he hath an instrument to take it he refuseth the other because he wanteth an instrument I heare the word because I haue an eare to heare it with I receiue the Sacrament because I haue a mouth to receiue it with but as for the thing which the word and Sacraments represent I may refuse it because I haue not a mouth to take it nor an eye to perceiue it and therefore the fault is not on Gods part but on our part The wicked get the body and bloud of Christ offered to them conioyntly with the word and Sacraments but the fault is on their part that they haue not a mouth to receiue him and God is not bound to giue them a
and women are baptized into one bodie of Christ. That is we are conioyned and fastened with one Christ by the meanes saith he of one Spirit not by a carnall band or any grosse coniunction but onely by the band of the holy Spirit That same holy Spirit that is in him is in euery one of vs in some measure and in respect one Spirit is in him and in vs therefore we are accounted all to be one bodie and to be members of one spirituall and mysticall bodie And in the same verse the Apostle saith We are all made to drinke into one and the selfe same Spirit that is we are made to drinke of the bloud of Christ. And this bloud is no other thing but the quickning vertue and power that floweth from Christ and from the merits of his death we are made all to drinke of that bloud when we drinke of the liuely power and vertue that floweth out of that bloud So there is not a band that can couple my soule with the flesh of Christ but onely a spirituall band and a spirituall vnion And therefore it is that the Apostle 1. Cor. 6.17 saith He that is ioyned vnto the Lord is one Spirit And Iohn saith That which is borne of the Spirit is Spirit So it is onely by the participation of the holy Spirit that we are conioyned with the flesh and bloud of Christ Iesus That carnall band whether it be the band of bloud which runneth through one race or the carnall touching of flesh with flesh that carnall band I say was neuer esteemed of by Christ. In the time that he was conuersant here vpon earth he respected nothing that band for as he witnessed himselfe by his owne words he neuer had that carnall band in any kind of reuerence or estimation in respect of the spirituall band But as for the spirituall band whereby we are coupled with him by one Spirit he euer esteemed of this band in the time that he was conuersant on earth in a word he hath left the praise and commendations of the same To let you see how lightly he esteemed of the carnall band of bloud and alliance which we esteeme so much ye may see in the eight of Luke 20.21 for there they coming to him say Master thy Mother and thy brethren stand without and would see thee ye shall heare his answer vnto them how little he esteemed of that carnall band in the 21. verse in a manner denying that band he saith My Mother and my brethren are those which heare the word of God and do it As if he would haue said It is not that carnall band that I esteeme it is not that carnall coniunction that I reuerence it is the spirituall coniunction by the participation of his holy Spirit whereby we are mooued to heare the word of God to giue reuerence to it and obey it This carnall band was neuer profiâ—able as that in the 8 of Luke doth plainly testifie for if the touching of Christs flâ—sh had bene profitable the multitude whereof mention is made in that Chapter that thrusted and preased him had bene the better by their carnall touching But so it is that there was neuer any of them the better by their carnall touching therefore the carnall touching profiteth nothing Saith not Christ himselfe Iohn 6.63 to draw them from that sinister confidence they had in the flesh onely My flesh profiteth nothing It is the Spirit that quickneth To touch him by the holie Spirit and by faith in thy soule this touching by faith hath euer bene profitable and we haue a plaine example of it in the same Chapter Euen so the poore woman that had long bene diseased with a bloudie issue the space of twelue yeares and had wasted and consumed the greatest part of her substance in seeking remedie she found no helpe by the naturall and bodily Physition at the last by vertue of the holie Spirit working faith in her heart she vnderstands and conceiues that she is able to recouer the health of her bodie and the health of her soule from Christ Iesus who came to saue both bodie and soule And vpon this perswasion which she had in her heart that Christ could cure both bodie and soule she came vnto him and as the Text saith she preased through the multitude to come to him and when she was come it is not said that she touched his flesh with her hand in case the Papists would ascribe the vertue which came out of him to her carnall touching but it is said that she touched onely the hemme of his garment with her hand and with faith which is the hand of the soule she touched her Sauiour God and man And to let you vnderstand that she touched him by faith he saith to her at the last Go thy way thy faith hath saued thee She touched him not so soone by faith but incontinent there came a power out of him which power and vertue she felt by the effect of it in her soule and our Sauiour felt it when it went from him The effect whereby she felt it was the health of her soule and the effect whereby he felt it was the going from him And so soone as he felt it go from him he saith Who is it that hath touched me Peter who was euer most suddaine answereth and saith Thou art thronged and thrusted by the multitude yet thou askest who hath touched thee Our Sauiour answers againe It is not that touching that I speake of it is another kind of touching There is one hath touched me who hath drawne a vertue and power out of me the multitude taketh no vertue from me The poore woman thinking she had done amisse and perceiuing she could not be hid came trembling and said I haue done it He answered her at the last and said Depart in peace thy faith hath saued thee Thy faith hath drawne out a vertue and power from me that hath made both thy soule and thy bodie whole So that this touching of Christ hath euer bene profitable is shall be profitable like as the touching of Christ with the corporall hand hath neuer bene is not nor euer shall be profitable And why Christ is not appointed to be a carnall head to be set vpon the necks of our bodies that he may do the office of a carnall head thereunto to furnish naturall motions and senses to our bodies No the Scriptures call not Christ a naturall head but the Scriptures call him a spirituall head to be set vpon the necke of our soules that is to be conioyned with our soules that out of him into our soules may distill holy motions heauenly senses and that there may flow out of him to vs a spirituall and heauenly life Then the Scriptures call him a spirituall head as they call vs a spirituall bodie and as the life which we get from him is spirituall so all our coniunction with him is spirituall And in respect he
to whom the Priest applieth that sacrifice And as for the rest of the Church who are absent they obtaine this remission of their sinnes by this worke generally These three things are necessarie to the substance of the Masse As for the accidents that must concurre to the making of a Masse they are of two sorts Some of them are alwaies necessarie without the which that action cannot be againe some are not necessarie and the action may be without them but not without a deadly sinne These things that are necessarie concerne partly the Priest and partly the action it selfe The accidents that are necessarie to the Priest are of two sorts One sort are such as without the which he cannot be a Priest The other sort such without the which he cannot be free from deadly sin The things without the which he cannot be a Priest are these Except he haue a power giuen of his Bishop to consecrate which power is iustified by the vnction and shauing of his crowne Except againe he haue power to speake and that the roofe of his mouth be whole that he may speake he cannot be a Priest These two are alwaies necessarie and concurre to the person Other things againe are not so necessarie as that the Priest must be free from suspension from cursing deadly sinne and all Ecclesiasticall paine and censures These things are necessarie to the person There are againe two things necessarie to the action One sort without the which the action cannot be without the Lords prayer it cannot be without the fiue words of the institution it cannot be Other things againe are not so necessarie as the consecration of the place where the Masse is said the Altar stone the blessing of the Chalice the water the singing he that should helpe to say Masse and the rest So they and we in no sort agree concerning the word what is meant by it The second point is how this woâ—d ought to be intreated wherein we are as farre asunder we say the word taken as hath bene said for the whole institution ought to be intreated after this manner First there ought to be a lawfull Pastor who hath his calling of God to deliuer it And this Pastor ought to deliuer the word lawfully what is that he ought to preach it to proclaime it publikely with a plaine speech to denounce it he ought to open vp and declare all the parts of it what is the peoples part what is his owne part how he ought to deliuer and distribute that Bread and that Wine how the people ought to receiue at his hands that Bread and that Wine to informe their faith how they ought to receiue Christs bodie and bloud signified by that Bread and Wine As also he ought to teach them how they should come with reuerence vnto that Table and communicate with the pretious bodie and bloud of Christ. This he ought to do in a familiar language that the people may vnderstand him that they may heare him that they may perceiue and lay vp in their hearts the things that he speaketh For what auaileth it you to heare a thing whispered and not spoken out or if it be spoken out what auaileth it you to heare it if ye vnderstand it not For except ye heare Christ in a familiar and plaine language ye cannot vnderstand and except ye vnderstand it is impossible for you to beleeue and without beliefe there is no application of Christ and except ye beleeue and apply Christ to your selues your coming to the Sacrament is in vaine So of necessitie if â—his Sacrament be lawfully handled the Pastor must preach the institution of Christ that it may be heard and in a familiar language that it may be vnderstood in such sort that the faithfull people may be informed how to receiue and the Minister may know his part how to deliuer and distribute This I say should be the right handling of the holy institution of this Sacrament Now what do they In place of a Minister Pastor or Bishop call him as you please who is lawfully called of God they substitute a priest surrogate an hireling who hath no calling or office now in the Church of God For the office of a priest as they vse their priesthood is no other thing but the office of Christ Iesus the office of the Mediatour betwixt God vs for they make their priests daily to offer vp Christ Iesus to the Father Now this is the Mediatour Christ his office and he did it once for all once for euer saith the Apostle so that they haue no entrance to do this ouer againe and in respect that their priests do this againe which Christ hath done already they do it without command they haue no warrant in the word of God And if they had warrant for their calling in the word of God yet they handle the Sacrament amisse for whereas they should speake forth cleerly they whisper and coniure the elements by a certaine kinde of whispering Whereas they should speake it in a knowne language that the people may vnderstand they speake in an vnknowne language and though they spake it in a knowne and familiar tongue yet in that they whisper it the people cannot be the better And what shall I say Seeing they thus handle the word though it be the very institution it selfe yet they so spoyle it in the handling that it is not an holy Sacrament Then we differ as much in the second poynt how that word ought to be handled and intreated Now the third poynt is what vertue this word hath how farre the vertue of this word extendeth it selfe In this point we grant and acknowledge that the word hath a vertue the word taken as hath bene said worketh some what euen toward the same elements of bread and wine for we acknowledge that those element by the vertue of this word are changed not in their substance and naturall properties but we grant that the elements are changed in a quality which they had not before in such sort that these elements are taken from the common vse whereunto they serued before and by the institution of Christ they are applyed vnto an other holy vse Marke how farre the holy vse differs from the common vse there is as great difference betwixt the elements this day in the action and the thing that they were yesterday For I grant that the elements are changed and yet this change proceedeth not of the nature of the elements from an inclosed vertue supposed to be in the words nor from the whispering of the words but it proceedes from the will of Christ from the ordinance and appointment of Christ set downe in his owne institution for that thing is holy which God calleth holy and that thing is profane which God calleth profane To let you vnderstand how these signes are made holy it is necessary that these two things be considered First what he is that makes them holy