the ground Let them proue to vs by Gods owne voice as here that their Images are holy and that Gods presence is in them And yet for all that will not this procure adoration to them no more then Moses adored the earth Fourthly this place if Images were holy should rather keep vs from them then make vs come to them For it is said Approach not or come not hither loose off thy shooes from thy feet for the place whereon thou standest is holy ground It s therefore rather against going to Images then to goe to worship them Adorâ—â—â—e the footstoole of his feet Vnderstood say they of the Arke 1. Chron. 28. 2. Which was worshipped of the Iewes in regard of the Images set vpon it Answ Vnderstanding this footstoole of the Arke as they say it will helpe nothing their worship of Images For first the Arke was of Gods own appointment to be made for manner matter and end Exod. 25. 9. but so bee not their Images Secondly the Arke is called his footstoole But Images are not so called neither claimeth he them for his Thirdly God promised his presence with the Arke Exod. 25. 22. But where is his promise to be with their Images Fourthly the Arke was not an Image What is this then to an Image Fiftly the Arke was in the most holy place into which none could enter but the High Priests Therefore the people could not adore it but a farre off as being in the out-Court without any sight thereof Now their Images are neere and in the peoples view and not only where the High Priest of Rome comes If they will haue Images as the Arke then let his High Priestship keepe them in his most holy Chappell for himselfe and let them be for him only as the most Holy was for the high Priest Sixtly by the Arkes being in so remote a place its cleere that the words must be translated Adore yee towards his footstoele as in 1. King 8. 44. Pray towards the holy Citie and the house which hee had chosen And then the Arke was not adored but God it being the signe of Gods presence before which they worshipped 1. Sam. 1. 19. Seuenthly if it was worshipped because of the Images vpon it then was it only worshipped in the Sanctum Sanctorum For there the Cherubims were spred ouer it and not elsewhere and then onely the High Priest adored it for he onely saw the Images ouer it And then this Text seemeth to speake not to all but to him What is this to the peoples worshipping of Images Eighthly and lastly it is vntrue to say the Iewes worshipped it because of the Images on it For first they neither did nor could euer see any Image vpon it Secondly wee reade of the Arke brought forth in their iourneyings in the wildernesse so in going ouer Iordan also into the Campe of Israel 1. Sam. 4. 5. and at other times but wee neuer read of any that did worship it But if this had beene a commandement here surely there would haue beene some example of adoring it Thirdly they were commanded to worship God Deut. 6. 13. 10. 20. but no where to worship any other thing Fourthly how could it be that they worshipped the Arke because of the Images vpon it when the angels which by the Images were represented were not adored of them Would they worship the Image and not the things themselues For as Origen saith No Contr. Cels lib. 5. man adored the heauenly Angels which did submit himselfe to the Law of Moses Phil. 2. 10. At the name of Iesus c. Answ 1. Here is no Image mentioned What is this to Saints worship and their Images For this Text speakes of Iesus our Lord Sauiour Christ because we must bow downe to him the Sonne of God one person God and Man when wee doe make mention of his name Will it follow therefore that we should doe so to dead Images XXIII Proposition That the Lords Supper is to be administred to the people in one kinde onely Confuted by their owne Bible 1. IT teacheth vs that Christ instituting this his last Supper administred it in both kinds giuing a commandement to take and eate and also to drinke Mat. 26. 26 27. Luk. 20. 20. Secondly the Apostle Saint Paul repeating the institution mentioneth both the Bread and the Chalice 1. Cor. 11. 24 25. And first he tels them that this hee receiued of the Lord. Secondly that he deliuered the same vnto them verse 23. Thirdly he in verse 28. plainely prescribeth the eating of the Bread and drinking of the Chalice and that to euery one that commeth prepared and proueth himselfe saying Let him eate of that bread and drinke of that Chalice Out of which place it is euident that the drinking of the Chalice is of equall extent with the duty of prouing our selues before wee come vnto this Sacrament But the duty is generall and belongeth vnto all indifferently The drinking of the Chalice therefore may not be denied vnto any Thirdly the Church then in his dayes did receiue it in both kindes 1. Cor. 11. 26. For it is said there So often as you shall eate this bread and drinke this Chalice you shall shew the death of our Lord vntill hee come By both they shew his death And this place shews clearely that so often as they receiued they did eate the Bread and drinke the Chalice Fourthly the Apostles and Ministers of Christ did administer in both For the Apostle saith 1. Cor. 10. 16. The Chalice of benediction which we doe blesse is it not the communication of the bloud of Christ and the bread which wee breake is it not the participation of the body of the Lord Here the Apostle first mentioneth both the Chalice and Bread Secondly by the word we he vnderstands himselfe and other which did blesse the Chalice and breake the Bread Thirdly he saith that by the Chalice we communicate of Christs bloud and by the bread wee participate of his bodie and not by one of them of them both Saint Paul would haue Christs bloud out of his bodie in the Against concomitancy See D. White his last booke pag. 460 466. Chalice represented and not by the bread onely both his body and bloud Fourthly Christ is perfect food wee must therefore eate him and drinke him Drinke alone preserues not life nor onely to eate but both to eate and drinke therefore Christ instituted both to be receiued If the Aduersaries say that this receiuing was of the Apostles and as they by consequent would See an answer to this there also pag. 488 489 492. inferre of Priests onely which may receiue in both kindes but not the Laitie I answer first that the Apostles receiuing the Sacrament from Christ were then and there for the whole Church They receiued alone because they were Christs family to receiue together the Passeouer Secondly the Apostles were not as yet fully ordained till Christ breathed on them after
signe being called by the thing signified as we see in other Sacraments which must teach vs to expound this as also the rest of the words this Chalice is the new Testament 1. Cor. 11. 25. this is my bloud of the New Testament Math. 26. 28. this is the Chalice the New Testament Luk. 22. 20. and Drinke the Chalice saith S. Paul which they yeeld to be figuratiuely spoken and therefore so must the other Thirdly the name of bread both before the mentioning of the words of Consecration by Saint Paul in 1. Cor. 11. 23. and after is still kept verse 26 27 28. 1. Cor. 10. 16 17. not because only shew of Bread was so to the eye but for that it remained bread indeed and is yet so to feeling and taste as well as to sight Fourthly their Bible telleth vs that heauen truely hath receiued Christ vntill the times of the restitution of all things Acts 3. 21. Till then hee commeth not bodily out of heauen except the bread be heauen it selfe into which at his Ascension he was receiued Fiftly their Bible telleth vs that when Christ commeth hee shall come from heauen visibly so come againe as the Apostles saw him goe vp Act. 1. 11. But they saw him in his body visibly ascend so shall he in body come againe and not in a conceited inuisibilitie into the Sacrament bodily Sixtly their owne Bible teacheth that a body cannot be in two places at one instant of time Mat. 28. 26. He is not here said the Angell and giueth the reason For he is risen Because hee was in another place being risen and gone out of the Sepulchre See Augustine in Ioh. tract 31. shewing that Christ is not in two places at one time the Angell plainely and truely denied him therefore to be there Now wee beleeue him to bee euer bodily in heauen Therefore by an heauenly Angels reason wee may truely say that bodily he is not here in the Sacrament no more then he was in the Sepulchre because he was risen Seuenthly their Bible teacheth that wheresoeuer Christs bodie was at any time hee was discernable by sense and therefore he willeth his Disciples to vse their sense to discerne him Luk. 24. 39. So did Thomas Ioh. 20. 28. But in the Sacrament is no sensiblenesse at all of his bodily presence Eighthly their Bible doth teach that whensoeuer God turned one substance into another or tooke one away and put another in stead thereof that the same was discernable by sense Moses Staffe was visibly a Serpent Dust in Egypt was Lice seene and felt and so the Water was Bloud sensibly and the Water good Wine in Ioh. 2. 9. 10. to the taste But in this change at the Sacrament is no such sensible perception and therefore is there no such thing for God in his miracles deludeth no mans sense Contraried by Antiquity Tertul. aduers Marcionem This is my bodie that is This is a figure of my body Ambros desacra lib. 4. saith that it is a figure of the body and bloud of Christ And speaking of the signes he saith that they remaine the same that they were August in Psal 3. saith that in this Feast the Lord commanded and deliuered the figure of his bodie and bloud to his Disciples And the same Father contra Adamantium cap. 12. saith that wheÌ„ the Lord said This is my body he gaue the signe of his body See more in his Booke de Doct. Chri. lib. 3. cap. 16. calling it a figure and contr Maximinum lib. 3. cap. 22. he calleth the things visible Signes Chrysost ad Caesarium Monachum saith that though the bread hath the name of the Lords body yet the nature of bread remaineth still Theodoret. in Dialo immuta Hee changed the names and gaue his bodie that name which belonged to the signe and to the signe that name which belonged to his body not by changing their nature but by adding grace to nature And in Dial inconfusus hee saith that the mysticall signes after consecration doe not depart from their nature but they abide still in their former substance figure and forme and may be seene and touched as before Cyril in Ios lib. 4. cap. 14. saith that Christ gaue to his faithfull Disciples pieces of bread See farther in Bishop Vsher his last Booke of the controuerse of the Reall presence citing Iustine Martyr Ireneus Tertullian Origen Cyprian Theophilus of Antioch the Author of the harmony of the Gospels Eusebius Acacius Macarius Austin Chrysostome Theodores Ephraemius the Councell of Constantinople Bishops of France in a Synode at Carisiacum Rabanus Also D. White his last Booke pag. 401. citing many and pag. 435. answering the Aduersaries places out of the Fathers Gainsaid by themselues Golasins a Pope de duabus nat Chri. saith that the nature of the Bread and Wine ceaseth not but remaine stil in the propertie of their nature and contra Eutycheten The elements are the image and similitude of the body and bloud of Christ Their Glosse de cons Dist 2. The heauenly Sacrament is called the body of Christ but vnproperly It is impossible that the bread should be the body of Christ Pet. Lombard sent 4. dist 11. si autem c. saith that some iudged and some wrote that the very substance of bread and Wine remained still and of the manner of conuersion he saith he is not able to define Petrus de Aliaco the Cardinall 4. q. 6. Art 2. saith that the opinion which holdeth the substance of bread not to remaine doth not euidently follow of the Scriptures nor in his seeming of the Churches determination Caietan 3. par q. 75. Art 1. pag. 153. saith that in the Gospel there is nothing that compelleth vs to vnderstand them properly See more in Bishop Vsher his last booke of this point Ratrannus Scotus Alfrick Abbot of Malmesbury The Scriptures obiected answered Luk. 22. 15. With desire I haue desired to eate the Passeouer with you before I suffer Answ 1. This Text is vnderstood of the Iewish Passeouer and not of the Lords Supper for the Supper was not called the Pasche or Passeouer Also the whole Text sheweth it to bee â—â— verse 7 8 11 13 15. Secondly euen in this Text is a Sacramentall phrase for here the eating of the Lambe is called the Passeouer which was an act done long before of which this Feast was onely a remembrance and not the thing it selfe Thirdly this Passeouer did Christ certainly eate of with his Disciples but the Bread Wine in the Supper which he instituted for this new sacrament of the new Testament the Apostles ate and dranke of but not a word of Christs eating thereof but onely of the other Iewish Sacrament of which in the Verses next following hee also speakes saying that he would no more drinke of the Vine verse 18. as before he said that he would not eate of the Passeouer verse 16. Ioh. 6. 51. I am the liuing Bread c. Answ This speaketh not
of the Sacrament as before is proued in the former question Mat. 26. 26. Take eate this is my body Luk. 22. 19. This is my body which is giuen for you Answ 1. I haue before proued that these words are spoken in an vsuall Sacramentall phrase figuratiuely and not properly Secondly they cannot be spoken but figuratiuely because Christ himselfe spake these words He willed them not to eate his naturall body which body was visible before them Had he his owne body in his hand and euery one of his Twelue Apostles the same in their mouthes then were there thirteene bodies of Christ at one time at the table twelue in their hands and mouthes and one sitting apparantly before their eyes One body cannot be in so many places at once as before I haue proued And what a little body must this be which Christ held in his owne hand which he did breake and which euery of the Apostles did put in their mouthes Thirdly The words must needs bee figuratiuely vnderstood now if we consider the time when Christ spake them to wit before his Passion when as yet his body was not giuen nor his bloud shed Fourthly Christ spake figuratiuely when hee deliuered the shop Mat. 26. 28. Then why more properly in the one then in the other Fiftly The end of Christs instituting this Sacrament shewes it to bee figuratiuely spoken For it was for a remembrance of him Luk. 22. 19. But if this vpon the words of consecration had beene his very owne bodie it could not be called properly a remembrance of him for wee remember by signes things absent and not things themselues present for so the signes were needlesse 1. Cor. 10. 16. The cup of blessing which we blesse is it not the communion of the bloud of Christ The bread which wee breake is it not the communion of the body of Christ 1. Cor. 11. He that eateth and drinketh vnworthily eateth and drinketh iudgement to himselfe not discerning the Lords body Answ 1. Here is no proofe for transubstantiation but that the Bread is Christs body and the Wine his bloud by the receiuing whereof wee receiue Christs very body and bloud But how Sacramentally spiritually by faith and such as come not prepared to this holy Sacrament as they ought eate and drinke vnworthily not making a difference of this bread and wine representing Christ from common bread and wine or a common banquet which is a grieuous sinne All this wee doe acknowledge neither doe we deny the bread to be the bodie of Christ or the wine his bloud but yet euer in a Sacramentall speech figuratiuely and not properly For if the signe be the very thing signified indeed then were there no Sacrament for it is an outward signe of an inuisible grace Now there being as is proued no transubstantiation then it followes that there is no adoration of the Sacrament in that respect nor therein offered any vnbloudy sacrifice for the quicke and the dead XXV Proposition That prayers are to be made vnto Angels and Saints departed Confuted by their owne Bible 1. FOr Angels their owne Bible telleth vs that the Angels themselues forbid worship to be done to them Reu. 19. 10. and 22. 9. And so Saint Paul taught that they should not be worshipped Col. 2. 18. Now prayer to them is worshipping of them and that in a great degree Secondly for Saints departed the Virgin Mary or any other they are not to bee prayed vnto for they know not our particular estates here Abraham hath not knowne vs and Israel hath beene ignorant of vs Esa 63. 16. The dead know nothing more Eccles 9. 5. Iob. cap. 14. 21. speaking of the dead saith Whether his children shall be noble or vnnoble he shall not vnderstand How vaine is it then to pray to them Touching either Angels or Saints their Bible alloweth vs not to pray vnto them I. It teacheth euery where wheresoeuer there is either a commandement to pray or an example of any holy man of God praying that the same is made vnto God For commandement Psal 49. 15. Inuocate me in the day of trouble who is very ready to heare Esay 64. 24. Mat. 11. 28. Come vnto me saith Christ and promiseth them that come vnto him that hee will not cost forth Iob. 6. 37. Iames saith Aske of God chap. 1. 5. There is no commandement to pray to any other in all the Scripture For examples Abraham called vpon the Name of the Lord so Isaac Iacob Moses Iosua Samuel Dauid and all the rest No instance can be giuen to the contrary in either precept or example II. The Apostles desired to be taught to pray Luk. 11. Now Christ in his perfect forme of Prayer taught them and in them all vs to pray aright And it is against praying to Saints and Angels in the Preface Our Father which art in Heauen First this is against all Shee Saints for we cannot call the Virgin Marie nor any woman-Saint Father Secondly this is against all Angels for they bee not our Fathers but Fellow-seruants as they confesse Reuel 19. 10. Thirdly this is against all Hee-Saints departed for they be our Brethren and in Heauen but one Father Matth. 23. 8 9. In the Petitions which Christ willeth vs to pray for they cannot be made to any of them We cannot say to them Hallowed be thy Name Thy Kingdome come Thy will be done in Earth as it is in Heauen Can we say to them Giue vs this day our daily bread Forgiue vs this day our trespasses Leade vs not into temptation but deliuer vs from euill In the conclusion for may wee ascribe to them and say Thine is the Kingdome the power and the glory for ouer Amen Now if we cannot aske of them these things nor ascribe to them kingdome power and glory without horrible idolatrie and sacriledge then either Christ taught not sufficiently in this Prayer to whom and what to pray for or else if he did then no Saints or Angels are to be prayed vnto III. Their Bible maketh onely Christ the meanes betweene God and vs For first it telleth vs but of one Mediatour One God and also one Mediatour of God and men 1. Timoth. 2. 5. Who this one is it also telleth vs euen the Man Christ Iesus 1. Timoth. 2. 5. And further teacheth that he is our Mediatour both of redemption Heb. 9. 12. and of intercession Rom. 8. 34. Heb. 7. 25. neither doth their Bible make any other Mediatour in either of these respects vnto God for vs saue Iesus Christ alone Secondly their Bible telleth that no man commeth to the Father but by Christ Ioh. 14. 6. Thirdly that we haue a promise to be heard if wee aske the Father in his Name Ioh. 16. 23. Fourthly that Christ foreshewed that his Disciples should aske and pray his Father in his Name Ioh. 16. 26. Fifthly their Bible exhorts vs therefore to goe to him Heb. 13. 13. to offer vp our prayses and so our prayers by him Heb.
haue their strength from faith and by it are set on worke so as it and they together make vs that we neither shall be barren nor without fruit in the knowledge of our Lord Iesus Christ as S. Peter speakes but hereby make our calling and election sure 2. Pet. 1. 5 6 7 8 10. For whilest faith holdeth Christ and in him apprehendeth eternall life hope expecteth the accomplishment patience endureth trials loue exerciseth vs in duties of obedience and workes of mercy feare keepes vs from sinne and aweth vs that we dare not displease God a good conscience comforteth vs humilitie makes vs lowly in our owne eyes hatred of sinne makes vs to fly the causes and occasions thereof as ill companie counsels and examples to euill Godly sorrow vpon our falls exerciseth vs in fasting praying and labour zeale makes vs take reuenge vpon our selues when wee haue trespassed and to oppose stoutly wickednes in others and so forth in all the rest of Gods graces whatsoeuer they be for as faith is said to worke by loue so doth it worke by hope patience humilitie and all other vertues which accompanie it neuer neglecting the meanes which God prescribeth in the way to heauen nor abating the power of these other graces gifts of God nor withholding them from their proper workes wherein they are to be imployed vpon any vaine confidence of saluation by Christ or imaginatie assurance of heauen Hence is it that such as in the Scripture are said to beleeue are said also to feare God to be charitable to be iust to eschew euill to doe good to fast and pray to continue in the Word to heare it with an honest heart to come to the Sacraments and so forth See this in S. Paul who was well assured of eternall life of which he could confidently speake 2. Tim. 4. 8. 2. Cor. 5. 1. Rom. 8. 38 39. And yet neuerthelesse he had care to keepe a good conscience towards God and man Act. 24. 16. endeuouring to please God 2. Cor. 5. 9. and had excellent vertues accompanying his faith 2. Tim. 3. 10 11. Dauid had particulat assurance of pardon of sinne 2. Sam. 12. 13. yet he afterward prayed for mercie feruently Psal 51. and Christ knew his houre yet did auoid dangers Hezekias knew that he should liue fifteene yeeres yet vsed the meanes of life So Saint Paul was sure of safety yet would haue meanes vsed Act. 27. 31. Thirdly that neither this faith nor any of these graces are perfect in this life for the Scripture speaketh of degrees of Faith Matth. 8. 26. and 15. 28. Rom. 4. 21. and of the increase of faith Luk. 15. 5. 2. Thes 1. 3. 2. Cor. 10. 15. Rom. 1. 17. So likewise of the increase of knowledge Col. 1. 10. of loue Phil. 1. 9. of workes of charitie 1. Thes 4. 10. of walking and pleasing God 1. Thes 4. 1. of grace 2. Pet. 3. 18. and so of all other vertues which doe increase as the whole Church doth increase as the Apostle witnesseth Ephes 2. 21. So that they are more at one time then at another in such as haue them and doe increase by degrees though not alike in all Hence it is first that ordinary meanes are prescribed by God not onely for the first begetting but also for the increase and continuance of all these graces to wit the Word 1 Pet. 2. 1 2. the Sacraments and Prayer which therefore the godly doe euer make vse of Act. 2. 42 46. Secondly that the godly are so often found fault with reproued admonished and threatned for failing in their duties Thirdly that they doe so vilifie themselues and renounce all righteousnesse in themselues and fly to Gof for mercy through Christ Fourthly that there are so many exhortations as meanes to vrge them to their duties in which they are weake and defectiue Fifthly that promises are made with conditions annexed to stirre them vp to their duties Fourthly that with these imperfections of graces there remaineth in the most holiest persons naturall corruption which is sometime so strong as it not onely hindereth the worke of these graces so as a regenerate man cannot doe the good hee would but also is drawne to do that which he would not Rom. 7. 15 18. Hence it is first that the best haue sometime broken forth into foule enormities as may be seene in Dauid Solomon and others Secondly that God so threatens chastiseth them as meanes to awake and reclaime them Thirdly that they so See an excellent discourse of this in Bishop Abbots answer to Bishop in this point of the certainty of saluation pag. 257. humble themselues 〈◊〉 cry and call as if they were forsaken Fourthly that this faith and these graces are not seen nor felt to bee at all times alike in operation but so weakened through strength of corruption so brought vnder as if they had clean lost their vertues and faith in a sort had failed which in some agony of spirit causeth them to vtter some vncomfortable words sauouring rather of desperation then of any hope of saluation euen as Christ on the Crosse crying My God my God why hast thou forsaken me And as Dauid sometimes did in the Psalms Ps 13. 1. 6. 1 6. 22. 1 2. 31. 22. 38. 1 8. 55. 4 5. Fifthly and lastly that albeit the imperfection of graces and corruptions of nature doe weaken thus the power of faith and other accompanying graces much troubling the soule of a true Beleeuer yet doe none of them hereby alter their nature nor change their qualitie but faith holdeth its hold though sometime as doth a Palsie hand and striueth against doubting till it conquer in the combate as may bee seene in Dauids conflicts First he will say to his soule as he doth in a Psalme Why are thou so disquieted within me yet trust in God Secondly he will runne to God in Prayer which is the true fruit of faith Thirdly he will professe his faith and trust in God So Iob in his greatest terrours said If he kill mee yet will I trust in him So that faith giueth assurance in the midst of troubles and saueth Daniel in the very den of Lyons and other in the midst of a siery Ouen Therefore for all the defects of graces and power of corruptions ouer-swaying too often yet seeing they destroy not faith in the elect nor annihilate their graces they are most certaine of their saluation in the end Scriptures obiected answered 1. Cor. 9. 27. But I keepe vnder my body and bring it into subiection lest that by any meanes when I haue preached to others I my selfe should be a Castaway Answ 1. This place speaketh not of a Castaway as one reprobated to eternall destruction but the word signifieth one not approued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposed to one approued being like reffuse siluer which is not good and currant Ier. 6. 30. So as the meaning is I Paul preaching to other doe
other Luk. 24. 30 35. He tooke bread blessed and brake and did reach to them Answ 1. This is not meant of administration of the Sacrament Christ once did institute and administer it but no more for ought wee finde For note here first that the two Disciples went into a common Inne to take their ordinary food at night where they meant to haue lodged they met not together for the Sacrament Secondly it was in the night time no necessitie vrging for the Sacrament The Passeouer was already past which was indeed receiued in the Euening Thirdly he sate downe at a common table with them verse 30. If this were the Sacrament then why speake our Aduersaries of an holy Altar and a holy place For here the place was an Inne the Table a common boord for ordinarie repast Fourthly they came not prepared to the Sacrament they sate downe after a common manner to eate common meat Fiftly he had not reuealed himselfe vnto them neither knew they what he was Is it likely that hee would so suddenly deliuer the Sacrament or they bee so carelesse of right receiuing Gods holy Sacrament that they would without knowledge of him what hee was and what he went about admit him to administer the Sacrament to them For they knew him not but in breaking the bread in the time of that Act and not before As if Christ would steale vpon them with the holy Sacrament and make them know him in the administration and not before Is this likely Sixtly here is no mention of the word of Institution This is my body which being left out maketh the breaking of the bread to be no Sacrament Seuenthly here is neither holy prayers before nor after nor any other holy dutie mentioned fit to be performed at so holy an action Eighthly these knew him onely by breaking of bread verse 35. but this must bee vnderstood of his ordinarie breaking of bread blessing and distributing as he did in Math. 14. 19. which these Disciples saw But for his blessing of the Sacrament and breaking of the bread these two men had not as yet seene For onely the twelue Apostles were there then and not any of the seuenty Disciples of which were these two How then could they know him by such an Act as they neuer saw him doe Ninthly the Rhemists dare not affirme it indeed to bee the Sacrament but with an if it be the Sacrament and as it is most probable When the Reasons before shew that it is altogether improbable Tenthly there be of themselues which take this place for ordinarie D. White pag. 507. repast Enthymius Dionys Carthus Greg. hom 23. in Euang. Lyra Caietan Gagueus Iansen Barradius and other moe Eleuenthly If it was the Sacrament then Christ being the Priest he vsed onely the bread he consecrated onely bread hee administred onely bread which was contrary to his first institution and contrarie to the Popish Priests practice who consecrate both and receiue both But is it probable that Christ would crosse his former administration for Wine hee drunke no more Luk. 22. 18. Math. 26. 29. Twelfthly if it were granted to be the Sacrament yet hence would it not follow that the Sacrament should bee administred in one kinde because Bread is onely mentioned First because thē Christ should administer contrary to his own institution but few nights before when hee administred in both kinds and had commanded both to take and eate the Bread and all to drinke of the Cup. Secondly breaking bread and to eate bread is an vsuall Hebrew phrase for to expresse whatsoeuer is set before men to eate or drink Luk. 14. 1. Lam. 4. 4. Esa 58. 7. Here bread then is both for Bread and Wine Thirdly These two Disciples were of the seuentie and so in Orders Are these then to receiue in one kinde as the Layicks Fourthly if to administer in one kinde be sufficient why not to consecrate in one kinde too If by their owne iudgement it be vnlawfull to consecrate in one kinde but in both why not also to administer in both Fiftly the Apostle telleth vs that the Chalice of Benediction is the communication of the bloud of Christ 1. Cor. 10. 16. By the Cup then we partake of Christs bloud Let this be diligently considered of Sixtly the Rhemists on Ioh. 6. 98. sect 11. say that the Priests should alwayes receiue both kinds Mark the reasons First to expresse liuely the Passion of Christ and the separation of the bloud from his body in the same Secondly to imitate the whole action and institution And must not Christs Passion be liuely expressed to the people Must the Priest imitate the whole action institution and not the people Hath the Priest more right in Christs death thē the people Seuenthly the constant practice of the Catholike Church from Christs time from aboue a thousand yeeres till now of latter times telleth vs that the places speaking of the bread as Act. 2. 42. 20. 7. are to bee taken for the Sacrament administred in both kindes For the constant practice sheweth that the Church all that space tooke it to bee so Eighthly and lastly it was the practice of those Hereticks the Manichees to receiue vnder one kinde of whom the Papists are followers as they be in many other things of other Heretikes XXIIII Proposition That these words This is my body are to be taken literally Touching this Controuersie reade D. White his last Booke Ans to Fisher pag. 395. 413. 419. without any Figure the Bread being transubstantiate and Christ there corporally the substance of bread being taken away and Christs true bodie in the roome thereof though the accidents of Bread remaine Confuted by their owne Bible 1. IN their Bible it is called a commemoration of Christ 1. Cor. 11. 24. Luk. 22. 19. Now a remembrance is of that which is absent and not of a thing present Secondly their Bible teacheth vs that it is vsual in Scripture speaking of a Sacrament and of signes representing to giue to the signes the very names of the things signified thereby As Gen. 17. 10. Circumcision is called the Couenant being onely the signe thereof So the killing and eating of the Lambe as God appointed is called the Phase or passage or Pasche is they translate it or Passeouer as we translate Exod. 12. 11 27. Luke 22. 15. as the festiuall day was so called also Iohn 6. 4. 1. Cor. 10. 4. The Rocke is said to bee Christ which was but a type of him Tit. 3. 5. Baptisme is called the Lauer of Regeneration Reu. 1. 20. the 7. Candlesticks are the seuen Churches which did represent the Churches and the mysterie hereof they call there in their translation a Sacrament So the seuen eares of Corne are seuen yeeres Gen. 40. 27. It is vsual to speake in a Sacrament figuratiuely and not properly All which places shew the meaning of this sacramentall speech This is my bodie that is the sign of it the