Whether Christ intended thereby that a new Sacrament should be ordained and continued in his Church till his fecond Advent or because his words being spoken in this manner viz. Take eat this is my Body which is broken for you whether his Apostles should at that time take that Bread which was then broken with his own Hands in their sight and which they did then Eat in his Presence whether I say they should take that Bread for his Human Body made of a Woman Gal 4. which was the next day to be Buffeted Scourged Crowned with Thorns nailed to a Cross and pierced to the Heart with a Spear And this his Body which was present with them sitting at the Table and speaking these very words should contrary to his own meaning and Resolution often before declared by himself in express terms and contrary to the clear Apprehension of his Apostles be free from all this Cruelty and extream hard Usage A very easie Passion certainly it must needs be which Christ endured if this be granted as it must if their Doctrine of Transubstantiation be from that instant time allowed being the thing which they contend for Neither indeed can we say as it is commonly and truly said that there was never Sorrow like unto his Sorrow if he had such a Proxy to suffer for him But without controversie Divine Justice would not now be satisfied with Figures Shadows Representations and Resemblances but seeing the Body is come which they did all typisie the Body it self must be Sacrificed or all mankind must perish for ever This latter part therefore of this Hypothesis must be cashiered and the former retained viz. that Christ intended only by these words This is my Body to ordain a Sacrament in his Church which should be a standing Memorial and Declaration of his Death as the Apostles word 1 Cor. 11.26 signifies till his coming again And herein there cannot or should not at least be any difference between them and us Well then if our Saviours intent was by these words to institute a Sacrament will not all men say that he used a sacramental kind of Speech to that purpose in his forming of such an Ordinance Hither to have we dealt only with our Romish Adversaries those Psendo-Catholicks about this matter We should now shew the Sense which Orthodox-Catholicks have rendred of it But first because there have been some who have joyned with us against those our common Adversaries that have in their haste given such an interpretation of these words as is inconsistent with Truth and Reason lest their Sense should be objected against us as if we were wounded with our own Weapons it will be necessary to shew in one or two particulars what is not the Sense of the Catholick Church of England nor of most of the Reformed Churches that harmoniously agree with it First then the misconstruction which is made of the excellent Form of sound Words in our Liturgy is not the sense of the Church whose Children we are There it is said the Body and Blood of Christ are verily and indeed taken and received by the faithful in the Lords Supper which is a most true saying and worthy of all Acceptation But to infer from thence that there is a areal Presence of the Body and Blood of Christ in that Bread and Wine is such an Error that they who make this Inference do in Effect pass over to the Tents of the Romanists or Consubstantiate themselves with the Lutherans in their Heterodox Opinion which is also very absurd The truth is those words are not to be understood with a Reference to the Bread and Wine immediately after Consecration as our Venerable Mr. R. Hooker hath excellently declared his Judgment in this point which shall be shewed at large hereafter but to the time in which they that are worthy do really entertain Christ and feed on him in their Hearts after they have Received So the words spoken to them by the Minister when he gives them the Sacramental Consecrated Bread do plainly signifie which words are these Take and Eat this in remembrance that Christ died for thee and feed on him in thy Heart by Faith with Thanksgiving And this feeding must necessarily imply a reall Presence of Christ unto them not to any other This mistake therefore of the premised form of sound words in our Liturgy doth not shew the true sense which we are inquiring into Much less doth that form of unfound words devised in the time of the late unhappy Schism and Rebellion among us give any satisfaction herein The words which were imperiously imposed in those times upon every Minister to use when he gave the Bread of his God after he had broken it were these Take ye Eat ye this is the Body of Christ which is broken for you But now I appeal to the Conscience of any man that is able to discern in this Case could these words be thus spoken without assuming presumptuously a power which Christ had not given yea could they be spoken without great offence to the Communicant For might not he well demand how can this man give us the Body of Christ to eat which hath been in Types and shall be really broken for us And what can he think when he heareth these words of the Bread which he seeth with his Eyes and feeleth with his Fingers Ends but that either the Minister is Blind or that he intends to deceive him or that he believes as the Church of Rome believes viz. that the Substance of the Bread is vanished the Accidents of it only remaining and that the Body of Christ is really substantially present in it I know well what they will alledge for their Justification i. e. seeing our Blessed Saviour used this sacramental Form of Speech in his first Institution they likewise may use it in a Conformity to him when they Administer the said Sacrament Which is somewhat like unto him whom I mentioned before who will say unto God at the day of Judgment Tu docuisti thou hast taught me But they may hear that now which possibly they never heard of before or at least did not well consider viz. Because our Saviour like a King that hath command over his Broad-Seal to Confirm or alter it as he pleaseth spake this word This is my Body when he first Instituted this Sacrament it will be too bold an Arrogancy for any man since whatsoever he be who pretendeth to be a Subject unto him to say the Bread is the Body of Christ when he Administreth it Sure I am the great Apostle St. Paul doth not word it in so bold a manner as to say The Cup which we Bless is the Blood of Christ or The Bread which we break is the Body of Christ no but with a pious Modesty worthy of Imitation only thus The Cup of Blessing which we Bless is it not the Communion of the Blood of Christ And the Bread which we break is it not the
this Agar is Mount Sinai Rev. 7.9 The seven Heads are seven Mountains So in Sacramentals Circumcision is called the Covenant Gen. 17. â—3 and a token of the Covenant ver 11. And a Seal of the Righteousness of Faith Rom. 4.11 The Lamb is called the Passover Ex. 2.21 The Rock was Christ 1 Cor. 10.4 and in this of our Lords Supper This is the Cup of the new Testament These and the like Instances are commonly used in this case and the Form of Speech is so plain that a Child may understand it Thus he But if Similitudes may be of any force I say not in Argumentation but Illustration in my Judgment there can be nothing more Pregnant to this purpose than a Resemblance that may be made between our Saviour himself and this his own Holy Ordinance Two Natures we believe are personally united in Christ the Divine and Human Now as the distinct Properties of these Natures are by vertue of this Hypostatical Union sometimes applyed and made common to both yet remain themselves entire without any Confusion each with other or Conversion into one another in like manner there being in this Ordinance of our Saviour a Sacramental Union between the ontward visible Sign and the inward and spiritual Grace well may the one be denominated by the other yet remain themselves entirely in their own Nature and Substance as they were before the said Union without any confused mixture one with the other or any real Conversion into each other So the Soul and Body of Man while they are united are oft-times put distinctly for the whole Person of a Man yet are both bounded within their original Beings But the truth is this real corporal Conversion of the Bread into the Body of Christ notwithstanding the Confidence which the Roman Party useth by it to bring on their Oral Manducation of Christs Body in the Mass hath no such Warrant as they dream of from these words of our Saviour which they so much harp upon For it is well known among the Learned as my aforesaid Author observeth out of Cameron and Moulin that the Hebrew Tongue or Syriack in which Christ spake doth not use in this form of Speech any Copula of Subject or Predicate either is or signifieth But sometimes and not always Pronoun as in those places before cited in the old Testamenr no is nor was nor any other Verb is there But thus The seven ears of Corn they seven years the four Beasts four Kings which when they come to be Translated into Greek or Latin then the Idiom of the Language requires it and saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is e. g. The Rock is Christ So that they are much mistaken who to bolster up their devised Transubstantiation place the Emphasis here in this word Is which Word probably our Saviour did not speak when he instituted this Sacrament though it be as it must be so rendred by the Evangelists according as it hath been said to the Idiome of the Language in which they wrote Thus in short we see the Sense which hath been wont to be given of these words of our Saviour by Pious and Learned Men and which passeth for current among us of all sorts To which Sense I also for my part do readily subscribe though I do humbly conceive there is something lacking in it and so not fully comming up to our Saviours meaning I come therefore now according to my Promise to deliver my particular Judgment of it My particular I say because I never heard of it before nor in all my Reading met with it in any Author elder or later that hath written of this Subject And it is as followeth Our Lord Jesus Christ intending as it appeareth to put an end to the old Sacrament of the Paschal Lamb for which his Disciples had been so sollicitous and to Institute this of his last Supper in its stead he therefore having first lifted up his Eyes and Hands to Heaven that he might in the Name of his Father Consecrate the chosen Element of Bread and Wine speaks to his Disciples in this manner and form saying This is my Body and this is my Blood q.d. you have taken that for my Body hitherto according to the Rudiments of the Law of Moses for indeed Christ the Lamb of God was praesigured thereby but now This shall be it hereafter till my Coming again So placing the Emphasis in the word This as by way of distinction from the former Sacrament calling it likewise his Body in opposition to the former shadows not making any other change at all but only one Sacrament instead of another which it's true is generally acknowledged but the premised Emphatical Distinction hath not been heeded as it ought to have been from whence have sprung the differences and hot contentions about the manner of Christs Presence The Apostles themselves so understood it for they never after were inquisitive as they had been about the Passover but were no doubt obedient to the Command of their Lord and Master for he had laid this charge upon them in these words Do this in Remembrance of me as much as to say leave the other undone or use it no more and let none other use it in my Name hereafter The Apostle St. Paul who laboured more abundantly than all the rest of the Apostles kept himself precisely to this command in his Apostolical Office So he telleth the Church at Corinth 1 Cor. 11.23 that saith he which I have received of the Lord meaning not from Moses but of Christ have I delivered unto you Yea the very words of our Saviour himself which he spake of the Cup do seem to point out this Sense unto us for as he saith of that This is my Blood of the New Testament so his meaning very probably may be of the Bread This is my Body of the New Testament that is which in the time of the New Testament you and all other to the Worlds end shall take for my Body not that which hath been taken for it under the old For by these words he takes away the first Sacrament of the Passover how else comes it to be out of date And establisheth this of his last Supper the first being an ordinance of the Law to continue during the old Covenant the second he will have to be an ordinance of the Gospel as being more apt to agree with his new Covenant This this I say is clearly the thing that our Lord intended by using this form of Speech when he ordained this new Sacrament in his Church viz. This is my Body He would that his Apostles and his whole Church after them should take his meaning as spoken in this manner This Emphatically This Specifically This Substantially This not the former yet this mystically even as the former was is my Body whereby you shall be united together in bortherly Love your Faith also shall be Confirmed and your Souls strengthned and refreshed unto Life Eternal
This appears to me pardon my Confidence an unquestionable rendring of the sense of these words and a manifest clearing of all Difficulties yea and of all Differences too which have been raised about them if men would but follow the conduct of Truth and Reason For let it be considered though we find a distinction of Gods Covenants with Mankind viz. the old and the new yet I ask Is not the Covenant of Grace the same now for Substance which it was from the beginning Was not the same Spirit of Christ in his Ordinances given unto the Fathers under the Law which is now given to the faithful under the Gospel excepting only in the Accidents and Circumstances of Effusion and Manifestation How else can Christ be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same yesterday and to day as it is said he is Heb. 13.8 and will be so for ever Had the Fathers a Saviour and Deliverer exhibited unto them in the Paschal Lamb otherwise more than symbolically than we have in the Lords Supper Did they not all eat the same spiritual Meat and did they not all drink the same spiritual Drink the same not only with and among themselves as Popish Writers would have it but the same with us Christians also For the Apostle addeth they drank of that spiritual Rock that followed them and that Rock was Christ 1 Cor. 10.4 Can any truth revealed in Scripture be more plain than this viz. that Christ was their Expectation their Comfort their Refuge their Rock in all their Troubles the Food and Sustenance of their Souls the Object of their Faith even as he is now in this time of the Gospel to all true Believers And consequently that this Sense which is here rendred of our Lords words is most true Well may it therefore be an Amazement unto all men as it is God knoweth unto me that such a pudder hath been made in the World about these words of our Saviour which do and can signifie no more in this case unto us than the Sacramental Form of Instituting a new Sacrament did necessarily require in Rome of the old Let therefore the vain words of Transubstantiation and Consubstantiation and the Questions de modo sine modo as they have been well called of Christs Presence in his Sacrament about which this giddy Generation hath been quarrelling so long be for ever abandoned by us and let us for shame content our selves as becometh us and as the Fathers of old under the Law did with the Overtures of God's love in the Arbitrary Dispensations of his Grace for we never hear of such Annimosities and uncharitable Differences among them about this matter as have been among us and whatsoever is in it which for the present surpasseth our Understanding when we come to see God as he is we shall undoubtedly see more clearly the secret of his Covenant and have a more perfect knowledge of this Mystery than we can now be able to attain unto or than indeed is fit for us while we are cloathed with Mortality to reach at much less throughly to understand In fine the Judgment of Venerable Mr. Hooker concerning this point way well be accounted a ne plus ultra to all sober men His words are these The real Presence of Christs most Blessed Body and Blood is not to be sought for in the Sacrament but in the worthy Receiver of the Sacrament And with this the very order of our Saviour's words agreeth first take and Eat then This is my Body which was broken for you first drink ye all of this then followeth This is my Blood which was shed for you I see not which way it should be gathered by the words of Christ when and where the Bread is his Body or the Cup his Blood but only in the very Heart and Soul of him that receiveth them As for the Sacraments they really exhibit but for ought we can gather out of that which is written of them they are not really nor do really contain in themselves that Grace which with them or by them it pleaseth God to be stow If on all sides it be confest that the Grace of Baptisin is poured into the Soul of man that by Water we Receive it although it be neither seated in the Water nor the Water changed into it what should induce men to think that the Grace of the Eucharist must needs be in the Eucharist before it can be in us that Receive it Now the Reason hereof is in my Judgment beyond all exception For as in the Sacrament of Baptism all that the Minister doth or can do is to Baptise with water after he hath with solemn Prayer and Supplication set it apart from other water it is Christ himself that Baptiseth us with the Holy Ghost and with Fire Our Ministery is but very Wash in comparison of that which Christ doth unto us when we are Baptised So in that other Sacrament of the New Testament the Priest can do nothing but give the outward Elements after he hath by Prayer and reciting the words of Christ put a distinction between them and other ordinary Bread and Wine it is Christ only who by that means feedeth the Soul of a worthy Communicant with his broken Body and his Blood poured out for the sin of the World only as unless we be Baptised with Water we cannot ordinarily expect to be Baptised with the Holy Ghost so unless when we are invited unto the Lords Table we come worthily unto it and there Take and Receive the Consecrated Elements at the Hands of the Minister our Souls must want that spiritual nourishment from and by Christ which otherwise they might be sed with and made strong in the Grace of God Which being so as it is a truth not to be denied what need all those bitter Conflicts that have been and are about this matter We should rather say as that worthy Author had written a little before in the same Paragraph Shall I wish saith he that men would give themselves more to meditate with silence what we have by the Sacrament and less to dispute of the manner how If any man suppose that this were too great stupidity and dulness let us see whether the Apostles of the Lord themselves have not done the like It appeareth by many Examples that they of their own Disposition were very scrupulous and inquisitive yea in other cases of less Importance and less Difficulty always apt to move Questions How cometh it to pass that so few words of so high a Mystery being uttered they receive with gladness the gift of Christ and make no shew of doubt or scruple The Reason hereof is not dark to them who have any thing at all observed how the Powers of the Mind are wont to stir when that alone which we infinitely long for presenteth it self above and besides Expectation Curious and intricate Speculations do hinder they abate they quench such inflamed Motions of Delight and Joy as divine Graces use
heard let them take their rest let curious and sharp-witted men beat their Heads about what Questions themselves will The very Letter of the word of Christ giveth plain security that these Mysteries do as Nails fasten us to his very Cross that by them we may draw out as touching Essicacy Force and Virtue even the Blood of his Gored Side c. They are things wonderful which he feeleth great which he seeth and unheard of which he uttereth whose Soul is possest of this Paschal Lamb and made joyful in the strength of this new Wine c. What these Elements are in themselves it skilleth not it is enough that to me which take them they are the Body and Blood of Jesus Christ His Promise in witness hereof sufficeth his Words he knoweth which way to accomplish Why should any Cogitation possess the mind of a faithful Communicant but this O my God thou art True O my Soul thou art Happy Thus sweetly thus Christianly thus Divinely would this Holy and humble Man put a peaceable end to this unhappy Controversie A man I say of whom and of his works the Bishop of Rome himself that then was viz. Clement the Eight gives this Character There is no Learning that this man hath not searcht into nothing too hard for his Understanding this man indeed deserves the name of an Author his Books will get Reverence by Age for there is in them such Seeds of Eternity that if the rest be like unto this they shall last till the last fire shall consume all Learning To this purpose did that Pope if my Historian be of ny Credit as I believe he is declare his Opinion Isaac walker when he heard one of his Books of Ecclesiastical Policy read before him But now to draw towards a Conclusion I shall only add one story out of our Martyrologist of a certain Disputation about these very words of our Saviour viz. This is my Body It was really most Eminent the King himself that then was viz. Henry the Eight being a chief Disputant in it the story omitting needless Circumlocutions is as followeth When a great Assembly of the Nobles and other the Chief of the Nation was gathered by express Order and Command from the King from all parts of the Realm and all the Seats and Places were full of men round about the Scaffold within a short time a godly Servant of Jesus Christ one John Lambert was brought from the Prison with a Guard of armed men even as a Lamb to fight with many Lions and placed right against that where the King 's Royal Seat was prepared so that now they tarried but for the King 's coming At length the King himself did come with a great Guard and when the King was set in his Throne he beheld Lambert with a stern Countenance and turning himself to his Counsellors he called forth Dr. Day Bishop of Chichester commanding him to declare unto the People the Cause of that present Assembly and Judgment After he had made an end of his Oration the King standing up upon his Feet leaning upon a Cushion of white Cloth of Tissue turning himself toward Lambert with his Brows bent as it were threatning some terrible thing to him said these words Hoe good fellow what is thy name Then the humble Lamb of Christ humbly kneeling down said my name is John Nicholson although of many I be called Lambert What said the King have you two names I would not trust you having two names although you were my Brother But after many Profaces and much talk had in this manner the poor man shewing the Reason how his name came to be changed the King commanded him to go to the matter and to declare his Mind and Opinion what he thought as touching the Sacrament of the Altar Whereupon Lambert beginning to speak for himself gave thanks to God in that he had inclined the Heart of the King so as not to disdain to hear and understand the Controversies of Religion c Then the King with an angry Voice interrupting him I came not hither saith he to hear mine own Praises c. but briesly go to the matter without any more Circumstance Lambert being abashed at the Kings angry Words contrary to all mons Expectation stayed a while considering with himself what he might do in those great Straits and Extremities But the King being hasty with Anger and Vehemency said why standest thou still Answer as touching the Sacrament of the Altar whether dost thou say that it is the Body of Christ or wilt deny it and with that word the King lifted up his Cap. Then saith Lambert I answer with St Austin that it is the Body of Christ after a certain manner Answer me saith the King neither out of St. Austins nor by the Authority of any other but test me plainly whether thou sayest it is the Body of Christ or no Lambert replyed I deny it then to be the Body of Christ Mark well saith the King for now thou shalt be condemned even by Christ's own Words Hoc est corpus meum This is my Body When this was finished with great Triumphing amongst the Opponents and sundry other Arguments used by them against him all which were common and nothing sorcible the King asked him what sayest thou Art thou not yet satisfied Wilt thou live or dye Thou hast yet free choice Lambert answered I yield and submit my self wholly unto the will of your Majesty Then said the King Commit thy self unto the Hands of God not unto mine Lambert replyed I Commend my Soul unto the Hands of God but my Body I wholly yield and submit unto your Clemency The King replyed very smartly upon him if you do commit your self unto my Judgment you must dye for I will not be a Patron unto Hereticks And thereupon immediately caused the Sentence of Condemnation to be read against him which was Executed in a most terrible manner with greater Cruelty than ordinary Here if may be said was a Bolt soon shot which of it self in Reason could do no hurt but being backt with the Venom of Folly and Phrensie proved deadly For let all mankind judge who are able and impartial was not this a doughty Argument which that King used to drive a poor innocent Lamb to the Slaughter And will not the very Children of this Generation that are instructed in the knowledge of this Truth as it is here opened and made evident be amazed and ashamed to see the Holy Scripture so grosly abused in the maintenance of such a cursed Error Yet was this their Argumentum Achilleum their dead doing Weapon in those days of Ignorance and Cruelty and still is at this very day with our Catholicks falsly so called unless it be that they are of a Catholick Confederacy against Christ and his Gospel which we shall certainly find to our smart and sorrow if ever they come to prevail over us For their hoc est Corpus meum will
her faithful Children to bow their Bodies in token of Reverence unto him at the mentioning of his Name in their Solemn Assemblies when they are gathered together for the holy Service of Almighty God I have here given my Reader a sight of some of the ugly Errors contained in that scandalous Pamphlet unjustly called Naked Truth which but a few days past came into my hands And having perceived that a leading man here in our Countrey hath been seduced by it who hath as I have heard spoken these words What will Mr. Lane say to this Let him try if he can answer it I was willing to set Pen to Paper for the Vindication of Truth which hath been miserably abused by this Pretender unto it But having since heard also from some of the Seniors of our College by Winton that one hath already set forth an Answer unto it I shall forbear any further medling therewith And though the Author of it calls them Babies and Boobies such are his immodest terms that will write against him yet I am confident such a work as it may be managed will be acceptable to God and all good men Nevertheless I wish with all my heart that Abuses in our Ecclesiastical Courts those I mean that are not Imaginary but Real if there be any such that they may be removed which I believe the Chief Governours of the said Courts will be heartily willing unto FINIS The Contents of the foregoing Discourse upon the words of our Saviour viz. This is my Body 1. OF the sad Differences that have been about the Sacrament of the Lords Supper Page 71 2. The Romish Doctrine of Transubstantiation proved to be but a late upstart Doctrine p. 72 3. Is is a Doctrine which is destructive to the nature of the Sacrament p. 73 4. It is a Doctrine that disanuls the Verity of Christs Humane Nature p. 74 5. Gods Omnipotency not questioned by us in this case but vainly urged by our Adversaries in it p. 75 6. Of the words used in our Liturgy viz. The Body and Blood of Christ are verily and indeed Taken and Received by the Faithful in the Lords Supper p. 76 77 7. The Sense of the Church of England in her twenty eighth Article concerning this Point p. 79. 8. The Sense which Orthodox Interpreters give of these words viz. This is my Body approved p. 80 9. A Resemblance taken from the two Natures of Christ Divine and Humane and â—pplied p. 81 10. An Additional Sense of these words viz. This is my Body is here offered to Consideration p. 82 11. Venerable Mr. Hookers Judgment of the real Presence of Christs most blessed Body and Blood in the Sacrament of the Eucharist p. 84 12. How the words of our Lord which he spake saying This is my Body are the Crown of our Rejoycing 91 13. The Popish Opinion of the real Presence of Christ in the Sacrament is but a Dream 92 Books newly Printed for William Crooke viz. 1680 1681. 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