the other or confusion eyther of the natures themselues or of the seuerall and speciall properties the one with the other For most necessarie it is that in euery respect he shoulde be such an one or else he neyther can be an able nor fit person to be our Iesus For though the sinne of man there being growne of Gods parte such iust cause of enimitie against man of mans such alienation and auersion of minde from God as there is it was first most meete that he that should be the attonement-maker twixt these shoulde first in himselfe haue the two natures at vnity and one And then seeing the order of Gods iustice required that as man had offended it man againe shoulde appease it by vndergoing the burthen of the sinnes of man to satisfie fullie the same for them as it was necessarie that he that woulde be mans sauiour shoulde therefore be a verie man so likewise because no nature but that which is of power infinite and therefore none but very God coulde euer haue beene able to haue enabled the nature of man to vndertake and effectuallie to go through with this most greate and hard worke to satisfie fully the infinite iustice of God for the sinnes of the world it was as needfull that he shoulde be true and very God Yea for these causes it was most requisite that these two verie God and the nature of man shoulde be so vnited as that thereof shoulde consist but onely one person as I haue said that so the passible nature might beare as Esay speaketh the chastisment of our peace Esay 53.5 and that the other which is impassible by the power and dignitie thereof hauing it so personally subsisting in and with it selfe might fit it for that purpose not onely contributing vnto it power and strength sufficient therefore but also communicating vnto the thinges done and suffered to that end by that nature though in number and for the time of the accomplishing the same fruite an infinite dignity and worthynesse to satisfie the infinite iustice of God for the purchassing and compassing of mans saluation For otherwise if that nature by this means had not been the manhode of one that was and is very God also it might well haue entred into this worke but doubtlesse in wrastling vnder the burthen of our sinnes against hell death and deuil to satisfie the infinite iustice and wrath of God for the same it might well haue been swallowed vp of death and of the sorrows of hel but it neither shoulde nor coulde euer haue valiently and triumphantly ouercome all these and nailed as it were out sins and the hand writing that was against vs for the same to his crosse as Paule speaketh Colos 2.14.10 Begote vs againe vnto a liuelie hope that is to assure vs that he had gone through the worke that he tooke in hand as nowe through the power thereof by rising againe the third day from death to life and by ascending visibly as a conqueror into heauen fourty daies after and by sitting euer since at the right hand of his father in the heauenly places most euidently he hath For it is the spirite that quickneth and without that so vnited vnto it as it was His flesh could haue profited nothing Io 6.63 Therefore verse diuinely saith the apostle that by his eternall spirite it was thereby vnderstanding plainly his Godhead that he offered himselfe without spot to God to purge our consciences from dead workes to serue the liuing God Heb. 9.14 And hence is it as the former saying of Christ sheweth plainlie inough that he saith my flesh is meat indeed and my bloode is drincke indeed Ioh. 6.55 and againe 53.54 except yee eate the flesh of the sonne of man and drincke his blood yee haue no life in you but whosoeuer eateth my fleshe and drinketh my blood hath eternall life and I will raise him vp at the last day For howe can it be otherwise but that he being as he is God and man in one person by the meanes of this most high vnion of his Godhead with his manhoode but that from the same Godhead there must needes proceed and flowe throgh his manhoode infinite power to quicken and saue all those that be partakers thereof And how can it be possible but that the heauenlie father must needs account this his welbeloued sonne in whome he is well pleased a fit and most sufficient meanes to make him also to be well pleased with all these that confesse and acknowledge him to be in person as he is and confidently repose their redemption and saluation Whatsoeuer therefore others haue done or yet doe let vs learne by thus knowing and acknowledging Christ to be in person to come vnto him Nowe concerning his office the same light of the gospell will most clearely direct vs what also to holde and to beleeue touching that What Christ is in office and first in generall both in generall and in particulare In generall it sets him before vs to be the Christ the Messiah the sauiour of the world And this it doth also in such sorte as that it teacheth as solie and wholy sullie and freely to account him so to bee For most plainly we read as we cannot heare too ofte that saint Peter most confidently to the faces of his stowtest enimies hath aduouched that there is noe saluation in any other for amongest men there is giuen no other name vnder heauen whereby saluation commeth but his Act 4.12 And therefore in this respect he is called The author and finisher of our faith Heb 12.2 and ∠and ◠the beginning and the ending Reue. 1.8 Besides he himselfe that best knewe himselfe what he was and is tels vs plainly to this purpose that he is the way the trueth and the life Io. 14.6 yea that he is so the dore of the sheepfold that whosoeuer he be that climmeth vp and seeketh to get in by anie other way he is a theefe and a murtherer Ioh 10. vers 1. and 7. againe Mat. 22. comparing the kingdome of heauen to a mariage that a king made vnto his sonne and the true ministers of God to the bidders vnto that mariage he shewes that his heauenlie father to illure his guestes to come therevnto hath willed them to say vnto them all thinges are prepared already vers 4. therby shewing that in that that this mariage is so consummat betwixt him the sonne of the heauenly king and our nature as by the personall vnion thereof we haue heard it is we may be sure that if nowe we will come and feed of the heauenly cheare that in and by this mariage is prouided for vs that euen therein we shall finde all thinges necessarie to feed vs to eternall life so sufficiently prouided for vs before hand already that we need speake no further And this he had an eie vnto when he said to the woman of Samaria Ioh 4.14 whosoeuer drincketh of the water that I shall giue him
matter most cleare that that might be trusted to to worke and to procure these effectes he is so cooled that he concludes the matter but thus that he allowes confidence to be put in good works indeed so that pride therein be auoyded but yet for that that pride is so hardly auoided in this case as it is we are alwaies so vncertaine as we must needes bee whether we haue attained to that measure and manner of righteousnesse that to this purpose is necessary he thinketh it most safe when we haue done all the good works we haue or can that yet we put all our trust and confidence in the onely mercy and goodnesse of God Which what is it else but whē he hath done his worst against the imputation of Christs righteousnesse to make the beleeuer in him righteous by for the establishing of this their own inherent righteousnes in the romphe therof euen then to cast vs the bucklets and for shame to take his heeles and to run away from his cause and to leaue vs both the field the victory But alwaies great is the trueth and it will preuaile Wherfore howsoeuer they thinke of themselues we may plainely inough see that their case is pitifull and lamentable in their striuing thus to darkē to obscure the glorie of Christ for the maintenance and setting vp of themselues and their owne deuises in his romphe and yet when all comes to all to be enforced thus in effect to confesse that all the while they haue but kicked against the prickts and for that whervnto they dare not trust in conclusion God of his mercy make them to see their grosse errours heerein and in the meane time let vs runne by the light of the gospell this way be Christ by acknowledging him both in person and office to be such an one as I haue thereby proued and manifested him to bee which when we haue done then we haue made a good beginning to obey Christes commaundement heere but yet the chefe is behinde for he further addeth and drinke By this drinking Christe must be caten and drunken and there fore there must be had a true cōmunion with him he doubtlesse vnderstoode drinking of himselfe thereby implying eating of himselfe also for as he said in the former chapter Except yee drinke his blood so withall he saith except ye eate the flesh of the sonne of man yee haue no life in you and whosoeuer eateth my flesh and drinketh my blood hath eternall life and I wil raise him vp at the last day vers 53. 54. By which figuratiue metaphorical kinde of speach he would teach vs that as it is not inough for him that is hungry and thirsty to come where meate and drinke is to see and behold them yea perfectly to knowe them and be able to say what euery thing is and to what vse it serueth but if he would haue his hunger and thirst satisfied he must thereof both eate and drinke euen so is it in this case For it is not inough to come vnto Christ though we come from point to point as I haue shewed vnlesse that done we goe further yea so farre as that we as surely and verily take him vnto vs and into vs and so make him as certainely our own as meate drinke receiued in and wel digested may be said to be our owne Wherby it most clearely appeareth that as no benefite can arise to the maintenance of this present life by meat and drinke vnlesse they be eaten vpon drunken and as neyther the sap and iuice that is in the meate nor the power nor force of the drinke can be made ours to nourish strengthen our bodies vnlesse we eate drinke the meat and drinke themselues wherein they are lodged contained euen so is it betwixt Christ vs. And therefore Though he be the bread of life his flesh meat indeed his blood drink indeed as we are plainly taught by him they are in the former chap. ver 53 55. yet we can be neuer the nearer therby to the maintenāce of our spiritual life before God vnles by an eating drinking of him fit for that purpose we feed vpon him cat drink himself so cōsequētly by making him wholly God man our very own and so growing into vnion communion with him we attaine vnto all those good things that are prepared for vs in him And to put vs out of al doubt hereof Saint Iohn in his first Epistle Cap. 1.3 sheweth vs that the whole scope of his ministrie and of his fellow Apostles was that there by this communion and fellowship with Christ might be attained saying That which wee haue seene and heard declare wee vnto you that ye may also haue fellowship with vs and that our fellowship may be with the father and with his sonne Iesus Christ Againe most plaine it is to this purpose that he writeth Cap. 5. of that Epistle vers 11.12 where he saith That God hath giuen vs eternall life he that hath the sonne hath life and he that hath not the sonne hath not life For heerby most plainely first we are taught that the chiefe vse that we are to make of the ministrie is thereby to attaine to haue communion with Christ and then as clearely he shewes vs the better to prouoke vs to striue to make that vse thereof indeede that God in his mercy hauing prouided eternall life for vs which we by the fall of Adam and our owne sinnes had lost in his sonne Christ Iesus that yet he would haue the case so stande with vs in respect thereof that we can neuer haue that vnlesse we haue the sonne himselfe in whom it is treasured coffered vp for vs. Wherby questionlesse the Lorde in his wisedome euen of loue towardes vs hath so ordered the matter for our verie best For when Adam and Eue had life in their owne handes in paradice we haue found by experience they very quickly lost it God therfore hauing so costlie and dearely compassed it againe for vs by the death and passion of his owne welbe loued sonne he sawe it in his wisedome neither good nor safe for vs liuing in this dangerous world to trust it any more in our owne handes and therefore he that is the author and purchaser thereof for vs as he hath the best right therunto by his appointment hath it still lodged for vs in himselfe and that so surely and inseparably that none euer shal or can be partaker thereof but by the communication of his verie selfe first and so once beeing sure of him then also he may withall be assured of the other For these two now by Gods ordinance goe alwaies so togither that where Christ is had there the partie in him is sure of euerlasting life and where he is not had there can be no assurance thereof The blessed sacrament of the bodie and blood of Christ was Instituted by him euen
thereof As therefore we see him worthily condemned of disloyally to the Prince her selfe that offers a manifest abusage to her coyne to her Seale Scepter crowne seate royall robes of estate or picture so we may be sure much more is he to be accounted guiltie of the bodie and blood of Christ and so worthie of damnation that not discerning aright that bread and wine are the Sacraments of the body blood of Christ with prophane handes mouth and heart receiues the same The foolish sonnes of Ely and the armie of the Israelites abused but the Arke which was a testimonie and signe of God amongst his people by fetching it into the campe when they fought against the Philistines and we reade the wrath of the Lord broâ—â—â— at both against them and the whole armie to their shamefull ouerthrow and destruction 1. Sam. 4.4 c. And so likewise when the Philistines prophaned it and abused it by setting it after they had taken it in the house of Dagon euen therefore 1. Sam. 5.2 c. not onely in the wrath of the Lord their idoll Dagon fell downe and brake his necke and the inhabitantes of Ashdod and of al the coastes thereof were miserably thereupon smitten with Emerods but also they coulde haue no rest or ease vntill they restored it home againe to the people to whom it did appertaine Yea when it was come home againe what else was the cause why the Lord with sudden death smote fiftie thousand men of Bethshemesh as we reade he did 1. Sam. 6.19 but that they to whom it did not appertaine to doe so looked into it And why did God manifest vnto Dauid his dislike of that fact of his for the manner thereof by striking of Vzza with sudden death for laying his hande to the Arke to stay it because the oxen did shake it though otherwise Dauid and Vzza had neuer so good meanings the one in bringing of it home and the other in so staying it but because it was carted home whereas the Leuites should haue brought it and he touched it that should not 2. Sam. 6.7 Wherefore once againe I say not to driue you from the Lordes table but of a desire that when you come you may come to your comfort examine your selues before you come as Paule hath bidden you 1. Cor. 13. whether you be in the faith or no and whether Christ be in you or no. For vntill you be in him you are as dead men before God For he is The way the trueth and the life Iohn 14.6 so that whosoeuer liueth indeede before God with Paule he may must say I liue yet not I any more but Christ liueth in me Gal. 2.20 and our life is hid with Christ in God and therefore when Christ which is our life shall appeare then shall we also appeare with him in glory Collof 3.2.4 Whereupon it followeth as to eat and drinke for the sustenance and maintenance of this bodie of ours be actions of one aliue that hath alreadie bodie soule conioyned and vnited so none indeed can eate the flesh of the sonne of man drinke his blood but he that already liueth by faith in him as Paule speaketh Gal. 2.20 so alreadie hath Christ dwelling in him And therefore plainly toteach vs thus much saith Christ Except ye eate the flesh of the Sonne of man and drinke his bloode ye haue no life in you and then thereupon immediately addeth whosoeuer eateth my flesh and drinketh my bloode hath eternall life and a little after hee that eateth my flesh and drinketh my blood dwelleth in me I in him Iohn 6. Whereupon most plainly Saint Augustine in his 26. tract vpon Iohn inferreth thus Hoc est ergo manducare illam escam illum biberepotum c. that is This therfore is to eate that meate to drink that drink to abide in Christ and to haue Christ abide in thee And by this saith he he that abideth not in Christ in whom Christ abideth not without all doubt neither doth he spiritually eate his flesh nor drink his blood though carnally and visibly Premat dentibus SacramentuÌ„ corporis sanguinis Christi He presse with his teeth the Sacrament of the bodie and blood of Christ but rather he eateth and drinketh the Sacrament of so great a thing to his iudgement because beeing vncleane he presumed to come to the Sacramentes of Christ And therefore also most learnedly sundrie times there in that tract he shewes that Aliud est Saeramentum aliud virtus Sacramenti One thing is the Sacrament and an other thing is the vertue therof that it is he that Christ saith shal not die but liue that eateth of his flesh that pertaines to the vertue of the Sacrament and not to the visible Sacrament which eates within and not without which eates in heart not he whtch presseth with teeth For he is most resolute there also that Resipsa cuius est Sacramentum est omni homini ad vitam nulli ad exitium qui eius particeps fuerit c. that is That the thing of the Sacrament is to euery man that is partaker therof to life to none to destruction whereas immediately before he had yet written that the Sacrament therof De meÌ„sa dominica quibusdaÌ„ sumitur ad vitam quibusdam ad exitium that is That the Sacrament thereof might of some from the table of the Lord be receiued to life and of some to destruction And most certaine is all this howsoeuer some would darken all this cleare light and wipe away all this cleare euidence by saying that none else but the faithfull indeede can worthily eate the flesh of Christ and drinke his bloode which are the thinges of this Sacrament but yet vnworthily they may For though we read 1. Cor. 11.27 of an vnworthy eating of the bread and drinking of the cup that maketh them guiltie of the bodie and bloode of the Lord as we haue heard yet we neuer reade nor shall in all the Scriptures of an vnworthy eating of his bodie and drinking of his bloode For if there had beene any such Christ neyther could nor would haue said so simplie absolutely and confidently as he hath Iohn 6.54 and as we haue alreadie heard he did Whosoeuer eateth my flesh drinketh my blood hath eternall life and I will raise him vp at the last day No no it is not the taking or feeding therupon that can hurtany but the not doing so that bringeth the daunger especially then when yet we would make a showe to doe both and yet indeede doe nothing lesse Christ is fed on both God and man But all this while I vrging the right commumcant in the vse of this Sacrament to seeke inwardly by faith to feede vpon the body broken and bloode shed of Christ Iesus himselfe when outwardly he feedeth vpon bread and wine I would not be so taken as though my meaning were to teach that faith heere were to reach no further
proone this our vnion with Christ to be spirituall not any grosse or carnal mingling or conioyning of him and vs togither it verie well serueth that Christ him selfe in the fixt of Iohn hath both absolutely and most confidently saide verily verily I say vnto you except yee eate the flesh of the sonne of man and drinke his bloode yee haue noe life in you vers 53. And also a little after that he is the breade of life that came downe from heauen and his flesh is meate indeede and his bloode is drinke indeede whereof whosoeuer eateth and drinketh hath eternall life Verse 51.54.55.56 For this being thus he might wel say to all that would be saued from the beginning of the worlde to the ende therof as we reade he saide to his Ioh. 15.4.5.6 Abide in me and I in you as the branch cannot beare fruite of it selfe except it abide in the vine no more can yee except yee abide in me I am the vine yee are the branches he that abideth in mee and I in him the same bringeth forth much fruit for without me can yee doenothing c. For as it hath from the beginning beene a most certaine truth that to the beginning of the being and life of man and to the continuance of the same his bodie and soule must be vnited togeather so hath it alwayes beene is and euer willbee to make whole man to haue any acceptable being before God or life in his sight that he must haue a true vnion and communion with Christ both God and man For as there is but one God so the Apostle hath taught vs There is but one mediator betweene God and man the man Christ Iesus 1. Tim. 2.5 neither is there saluation in any other for amongst men there is giuen no other name vnder heauen whereby we must be saued as Peter most stoutly aduoucheth Act. 4.12 Whereupon it must needs follow that eyther there was none saued before Christ was God and man which was not before the world was 4000. yeare old more which once to imagine were most absurd and notoriously iniurious to all the godly Patriarkes Prophets and others that liued in the time of the old Testament or else that it is most certaine true that Paul hath taught as it is indeed of such that they did all not onely eat sacramental bread drinke sacramental drinke as we doe but that they did eate the same spiritual meat drink the same spiritual drink which was Christ that we do 1. Cor. 10.3.4 c. Christ therefore than hauing no manhood really but only in the purpose and promise of God it could not bee that otherwise then by the worke meanes of the spirit of God they fed vpon him were vnited vnto him God man which yet then was necessary for their saluatiō Though therfore now he be come gone againe in his manhood hoode out of the worlde vnto his father in the highest heauens which also shal containe him vnto the restitution of al things as Peter hath taught vs Act. 3.21 yet we know also that he is of that almighty power that as his hauing not then yet takē mans nature could not then stop the godly Patriarkes and Prophets from their necessary vnion communion with him God man so much lesse he hauing taken it now and hauing finished the worke of our redemption being risen againe ascended set at the right hand of his father can the distance of place betwixt heauen and earth hinder or let the grouth of this vnion betwixt him his For we see the distance of place betwixt man and wife or father and child doth not loose the knot or impeach the vnion that by mariage nature was before betwixt them And we see find by experience that though the head in situation and place be much aboue the feet that yet by the means that but nature hath to vnite them togither there is such an vniō betwixt them that frō the head life is conueied down euē to the soales of the feet likewise in the mistical body of Christ though the mēbers be neuer so farre disioyned seuered in place yet that so little hindreth the cōmuniō of Saints that Paul hath said we that are many are one bread one body bicause we al are partakers of one bread 1. Co. 10.17 Seing therefore by that which I haue said it sufficiently appeareth that it is the wil pleasure of God that there shoulde bee a true and certaine vnion betwixt Christ and his Church he being as he is almightie and therefore perfectly able to doe whatsoeuer he will let not the difficultie any way or the incomprehensiblenes of the bringing of it to passe at all make vs to doubte of the truth of the thing For alas so shorte is our reach in comprehending the wonderful workes of God that though we be neuer so sure that we haue soules euery one of vs vnited to our bodies yet the manner how we cannot conceiue therefore it being now made clere and apparant that Christ here by saying drinke hath taught vs to make him our very owne and that this must bee though most truly yet after a spirituall manner to proceede it is necessary now to learne how thus we may eate him and drinke him and so make him our owne To eat and drinke Christ is to beleeue in him aright And for this we neede not seeke farre for whereas if Christ should haue continued the manner of phrase that he began with all he both easily could would and shoulde haue saide in the next verse he that drinketh of mee of purpose doubtlesse to shewe vs that to drinke him or of him is nothing else indeede but rightly to beleeue in him he saith he that beleeueth in mee as saith the scripture c. And the verie same like course hath he taken Vers 35. of the former chapter For hauing saide he that commeth vnto me shall not hunger by and by in steade of saying he that drinketh of mee he addeth he that beleeueth in mee And to the same ende it may well be noted that in that chapter the very same things that are promised to the eater of his flesh and drinker of his blood are also promised to the beleeuer in him and likewise ther the same things that are threatned against the one are threatned against the other as if you compare the 45. verse with the 39. and the 53. with the 64. yee shall soone perceiue Yea if one marke diligently Christs discourse in that chapter he shall easilye finde that there to assure vs that to eate his flesh and to drinke his blood is to beleeue in him he hath of set purpose stoode both vpon the proposition and assumption whereupon necessarilie by the rules of right reasoning that must follow for the conclusion For first there he dwelleth vpon this that to eate the breade of life is to beleeue in him for that he is
the breade of life Vers 35. c. and then he discendeth to this but he that eateth the flesh of the son of man drinketh his blood eateth the breade of life vers 54. for he shal haue eternal life wherupon what can else follow but this therefore to eate the flesh of the son of man to drinke his blood is to beleeue in him But whom these things yet cānotperswade to be of this minde let them further remēber that Iohn hauing said as many as receiue Christ are made the sons of God cap. 1.12 that immediately lest we should not cōceiue aright what it is to receiue him he addeth that is euen they that beleeue in him And let them also cōsider that Paule praying that Christ might dwel in the hearts of the Ephesians addeth streight to shew vs how that might bee by saith cap. 3.17 For but these two places well laid togither pregnātly prooue that Christ is both got kept receiued of vs continued in vs by faith And let not any mā think either that this is new doctrine of late deuised by vs or that true faith is too weake thus to reach Christ to make him ours For first it is certaine that Tertulian who liued within 200. yeares after Christs birth in his booke de resurrectione carnis cap. 29. most plainely hath said Christus est auditu deuorandus intellecturuminandus fide digerendus that is Christ is to be deuoured by hearing to be chewed by vnderstanding to be digested by faith And Augustine who florished about the 400. yeare is both most plaine plentiful in this point For in his 25. tract vpon Iohn he saith Quidparas dentem ventrē crede manducasti Why preparest thou thy teeth belly beleeue thou hast eaten And in the next he writeth much to that purpose for he saith there Ad Christū non ambulandocurrimus sed credendo non motu carnis sed voluntate cordis that is we runne to Christ not by walking but by beleeuing not by the motiō of the flesh but by the wil of the heart Yea in plain tearms there also he saith Credere in eū est manducare panē vinū to beleeue in him is to eat the bread of life But in my opiniō most notably he writeth to this end vpon occasion of the Centurions cōming to Christ in his 33. booke against Faustus the Manichee cap. 8. saying Accedant ad Iesum nō carne sed corde non corporis praesentia sed fidei potentia Let thē come to Iesus not with or in flesh but with or in heart not by bodily presence but by the power of faith Now teaching the other point also that faith is not too weake thus to apprehend Christ it is as plaine that he hath saide in his 50. tract vpon Iohn Quomodo in coelum manū mittam vt ibi sedentem teneam fidem mitte tenuisti parentes tui tenuerunt carne tu tene corde quoniam Christus absens etiam praesens est nisi praesens esset à nobis teneri non posset c. that is How shal I stretch my hand into heauen that I may holde him sitting there Send thy faith and thou hast hold of him the fathers held him in the flesh hold thou him in heart for Christ absent is also present for vnlesse he were present he could not be held of vs. And how this shall be he plainely sheweth saying He is gone and yet he is heere for he caried his body into heauen but his maiestie he hath not taken from the worlde Chrisostome also an other ancient father who liued much what about Augustines time in his second Homilie vpon these wordes of Esay Vidi Dominum I haue seene the Lord sheweth that though we cannot flie vp to heauen in bodie that yet in minde and cogitation we may For God saith he hath giuen that such winges that nothing can let or stop it if it will flie to heauen farre more pearcing eies God hath giuen it saith he then the body And in his 24. Homilie vpon the first to the Corinthians remembring there that saying of Christ Mat. 24.28 Where the carion is thither will the Eagles resort thereupon he inferreth that the Lordes table is not for Iayes or Crowes that feede belowe but for Eagles that take their meate aloft he saith that by hat speach Christhath taught them that would come vnto his body to flie aloft and not to creepe vpon the earth nor yet to haue any dealing therewith It is worthy the remembring also that the same Father noteth touching the power and force of faith vpon Paules telling the Galathians That Christ was euen crucified amongst them Cap. 3.1 For he plainely sheweth that the Apostle in so saying shewed them that the strength of faith was such that it is able to see thinges though farre off and so by the eies of faith in the ministrie of the worde and sacraments which had beene amongst those Galathians Christes death was or might haue beene as clearely seene and more clearly then it was of many that were present at it And vnto Bernards time who liued aboue 1100 yeares after Christ it seemeth that this was the currant and receiued doctrine of the Church touching our communion to be had and attained vnto with Christ by faith For in his 28. Homilie vpon the Canticles he most plainely sheweth that though Christ be ascended that yet he both may and will be touched Sed affectu non manu voto non oculo fide non sensibus but then saith he it must be by affection and not by hand by desire and not by eye by faith and not by the senses And againe in his 76. sermon vpō the Canticles most notable is it that he writeth to this purpose saying Though Christ be set at the right hand of his Father goe to yet follow him seeke him and let neyther his inaccessable brightnesse nor his height discourage thee from seeking or once cause thee to dispaire of finding him if thou canst beleeue all things are possible to the beleeuer the word is neare to my mouth and heart Crede inuenisti nam credere inuenisse est that is Beleeue and thou hast found him for to beleeue is to haue found him This admirable power of faith doubtlesse is excellently aduouched Heb. 11.1 whiles there it is defined to be the ground of things which are hoped for and the euidence of things which are not seene Wherefore let vs not once doubt but where Christ is soundly and rightly beleeued in there by that faith the owner thereof eateth his flesh and drinketh his blood to his or her eternall saluation Euerye kinde of faith will not serue heere yea none but that which is according to the scriptures Yet then great need and care is to be taken that this faith of ours be sound right For neither can euery faith a dead faith or an erroneous and wrong faith stand vs in anie
Sacrament either of the olde or new Testament there was euer any such real coniunction of the inward and spiritual part thereof with the outward and yet al men know for all that they were and are effectuall Sacramentes and seales of the deliuerie thereof to the right receiuer what reason in the world can they haue why they should not thinke that this likewise may be and also is a full and effectuall Sacrament to participate the bodie and bloode of Christ without any such coupling of them and the outward elements therof as for the defence of this their real presence here they vrge If that were heere necessarie it should be so eyther by the generall right of all Sacramentes or by some speciall right that may be shewed this hath therunto But neither of these can they or shall they euer be able indeed to shew in this case Further Christs owne sitting visibly seuered in place without any altering of his forme or mouing of his place hauing vttered the words of the institution they being doubtlesse as powrefull then as euer they were since or shal be to make him really to be present to and with the outward elements doth most clearely ouerthrow this conceite And for the next of hauing him so really heerewith present and conioyned that the receiuers thereof though they haue neyther faith nor good manners yet receiue him also therwith as I haue alreadie sufficiently proued it is both against Scripture and sound antiquitie and the former beeing so absurd whereupon it followeth and is built as I haue nowe shewed it is that must also therewith fall downe and be ouerthrowne Yet for the further mabling of thee welbeloued to see yet more not onely the vanitie and impietie thereof vnderstand that such a kinde of presence of Christ shakes all the articles touching the manhood of Christ and in verie deed leades men most strongly so to spoyle him of all the true properties of his manhood that in effect it leadeth them and most forceably teacheth them to denie him indeede to be come into the flesh and to be the seede of the woman of Abraham Isaac and Iacob of Iuda Iesse and Dauid according to the ancient prophesies that are of the Messiah And so for a bootlesse eating of him and fruitlesse as they themselues must needes confesse this mouth-eating of him to be for that they graunt ouen to the worst sort of men that receiue the outward elements in the end they will leaue vs no true Christ at all eyther for vnbeleeuers or beleeuers to feede vpon I knowe their refuge and shift is to auoide this withall to say that it is by miracle as they teach and yet Christes manhood and all the articles touching the same true sound and whole Indeede any man may see that eyther they must say so or else they can say nothing and that in trueth and of absolute necessitie it must be graunted to be the greatest miracle that euer was wrought if it be as they say and yet all these things be vpheld sound according to the true ancient catholicke faith For of both these it must needs follow that Christ at one and selfe same time hath a bodie visible and inuisible palpable and impalpable compassed in place and vncompassed yea that he hath but one bodie and yet many bodies or that one multiplied into many vnlesse contrary to manifest Scripture they wildenie him in the heauens Which shall containe him as Peter saith vntill the restitution of al thinges Act. 3.21 to haue though a glorified bodie yet a true bodie the contrarie whereof all the ancient Fathers as they know well enough with vs against them haue taught And they know though sundrie of these Fathers of purpose haue written of the miracles of the Scripture that yet they haue not once reckoned vp this of theirs amongst them Neither haue they any reason why to thinke that there is heere any such A mysterie and great mystery we willingly acknowledg it to be that in the right vse of this Sacrament Christ by his Spirit by the meanes of the faith of his verily vnites himself vnto his but yet no miracle we count it or cal it because it is Gods ordinary work in other Sacraments so to cōmunicate himselfe to those that rightly vse them and because when he worketh a miracle there is some straunge thing done beyond nature that the verie senses can iudge of which we finde not heere For they all with one consent iudge them in respect of their substances to be verie bread and wine still in the mouthes of all receiuers O but say they neyther sense nor reason are to be consulted withall in this case Indeed I graunt they neuer are against any trueth certainely taught and warranted by the Scriptures but when their iudgement concurres and consents therewith then it is verie lawfull and good to listen thereunto and so alwaies haue the godlie learned in all ages thought and taught And therefore seeing both sense and reason striue against this their deuise for the maintenance of Christes true manhoode and the right sense of all the articles of our faith touching the same with vs euen thereby their cause hath a greater wound than they are euer able to cure againe Besides all this whiles they thus teach without all warrant from Christ or hir word they are compelled least otherwise they shoulde be inforced most absurdly to say that the wicked eate the bodie and blood of Christ to saluation to seperate Christ and his sauing graces the one from the other whereas they cannot be seuered For that must alwaies remaine an absolute trueth Whosoeuer eateth his flesh and drinketh his bloode hath eternall life Iohn 6.54 and so that also he that hath the Sonne hath life and he that hath not the sonne hath not life Iohn 5.12 A spirituall vnion and communion with him they shall both finde oft promised and spoken of as I haue at large alreadie shewed but a beeing of his bodie and bloode in the verie mouthes of all receiuers as they talke of otherwise then Sacramentally that is when the outward sacramentes or signes therof are there they shall neuer finde so much as once spoken for in the scriptures or in any sound and ancient writer indeed I cannot denie but that indeed the Capernaits Iohn 6. by misconceiuing of Christes speeches there had of the eating of his flesh and drinking of his blood began to dreame that he meant some such thing but we haue heard that Chrisostome plainely sheweth by the answere that he made them that he had no such meaning his wordes were spiritually to be vnderstood and so should giuelife and not otherwise And Athanasius vpon these wordes Whosoeuer speaketh a worde against the Sonne of man writeth that withall then Christ put them in minde of his ascension as indeed he did Iohn 6.62 to draw them from corporall and fleshly vnderstanding of his wordes And therefore verie excellently hath Augustine to preuent
be vnderstood heere then in all the rest To say that this hath a special and essentiall difference from all other Sacraments and therefore though these phrases be so to be taken in all other yet they cannot so be in this though when they say so they thinke they haue said much to the purpose yet indeed they haue said nothing For who knoweth not that a man hath an essential difference to distinguish him from all other creatures vnder the same General that he is And yet that letteth not but that whatsoeuer belongs to the nature of the General is cōmon to him with al the rest For else he should not be defined by his General So if that which appertains to the nature of a Sacramēt in general of which sort this is that now we talk of were not cōmon vnto this with the rest it could not with thē be said to be a Sacramēt as it is If therfore the outward elements bearing the names of the inward graces neither inforce or impart any such thing in any of the other no reason is there why it should in this And surely the disciples beeing so well acquainted with such kind of phrases in al the sacramēts of the old Testament therby were prepared quietly to heare Christ to vse the like in this and readily rightly they vnderstood him as in the other therfore neuer once were offended or amased at his speach or made any questioning with him eyther then or afterwards about the sense therof Whereas if they had taken them in any such sense and had thought that they did import any such matter as eyther of these sortes of men imagine they did they beeing so bold with him at other times alwaies in matters of farre lesse importance and difficulty as to inquire his meaning they woulde also doubtlesse so haue done in this Which thing in some sort and that with some further matter verie fit to crosse these mens conceit Chrisostome in his 83. Homilie vpon Mathew hath noted saying euen speaking of the wordes of the institution now in question Quomodo non turbati erant cum hoc audissent quia multa magna de hoc antea disseruit c. that is how came it to passe that they were not troubled meaning his disciples when they heard this because many weightie things he had discoursed of this before vnto them And a little after he noteth that he himselfe drunke thereof least hearing those wordes they shoulde haue said what then doe we drinke blood and eate his flesh and therefore shoulde haue beene troubled For when he first spoke hereof saith he many were offended onely for his wordes least therefore heereby that also now should haue chaunced he did this first himself that so he might with a quiet minde induce them to the participation of these mysteries Now as for the second rule to examine our exposition of these wordes by that which I haue said alreadie is both sufficient to iustifie ours and to condemne theirs For in nothing ours can be said to be contrarie or but to carie any shew of contrarietie eyther to the doctrine of good manners or to the analogie of faith if you shoulde examine from point to point our iudgement hereof and of the nature and vse of the whole Sacrament as I haue expressed it and theirs as I lately shewed in the confutation of their reall presence both in shewe and in trueth most directly crosseth contrarieth both For hath not euen nature a loathing to the taking in by mouth and so swallowing of a whole man flesh bloode and bones at one morsell And a man that can be so taken in and eaten of so many communicantes as be in worlde at one time who can be perswaded that he hath the true nature indeed of a man And come to the third that is by the Scriptures themselues to trie this matter by and quickly we shal find by them our exposition warranted and this of theirs and the consequents thereof confuted For first whereas they would countenance theirs against ours by saying that Christes words are plaine without figure looke but a little vpon thē and you shal be inforced to confesse so they also wil they nil they that he hath vsed in the institutiō of this Sacrament in his words sundry figures For first he saith of the one that it was his body giuen for thē as Luke saith or brokē for them as Paule speaketh then of the other that it was his blood shed for them as Mathew Marke Luke report his words so speaking of that which yet then was not done as it is wel known as though thē it had bene done by an vsual figure in the Scriptures vsing the time past or present for the time to come Againe concerning the latter elemēt Mathew saith that he said it was his blood of the new Testament and so doth Mark Luke sets down his words thus This cup is the new Testament in my bloode so also doth Paule wherin wherby any man may see that wilfully will not make himself blind two figuratiue kind of speeches besids this that we striue for For here is the cup cōtaining put for that which was therin cōtained whatsoeuer they would haue that to be wine or his very blood I am sure they neither yet can or wil say that either the one or the other is the new Testamēt it selfe Seing then it might stand with the nature of this Sacrament Christs care desire to be therin vnderstood to vse the figurs what letteth but that we may as lawfully thinke that he vsed the vsual Metonymie vsed in all other Sacraments in giuing the names of body blood to bread wine that were but representatiōs seales of our cōmunion with his body blood to our euerlasting nourishment This variety in these in repeating setting down the words of the institution as may be sene by this that I haue already noted argues that they were not so superstitiously tied to a set sort number of words as these men imagine yea that they so they kept his very sense thought that it was lawful for them thus to ad or change a word or two tending onely to explaine the same hereby it is euident For Pauls word Broken in steed of Lukes Giuen shews how his body should be giuen euen to be broken with sorrows with whippings crowning with thorn nailing as it was to the crosse these two added by thē not vsed by Mat. or Mar. serue to shew vs what bodie of his it is I meane in respect of what state thereof it is that heere by this Sacrament we are occasioned to thinke vpon it and to feede on it and by the other chaunge of their phrase for Blood of the new Testament saying it was the newe Testament in his bloode most plainly we are taught that therefore called heit the blood of the new Testament because the new Testament
iustified thē vndoubtedly also will saue them For though euery trueth taught by God in his word be the general obiect of faith yet the proper obiect therof by apprehensiō where of it is so oft said in the scriptures to iustifie is onely Christ Iesus whō it is not inough for faith with her inward eies to know and cōfesse to be as he is in person and office as you haue before heard but as you may sufficiently perceiue by Christes setting of himselfe before the faithfull as the meate and drinke of their soules and by his requiring that they should hunger and thirst after him yea eate him drinke him then by his plaine expounding that eating drinking of him to be beleeuing in him he is by faith to be taken appropriated to euery right beleeuer in him And to put it out of doubt that the iustifying faith or faith in Christ Iesus must haue and indeed hath this effect Paule after he had willed the Corinthians to proue try themselues whether they were in the faith hee streight addeth And examine your selues know you not your own selues that Iesus Christ is in you vnlesse you be reprobates 2. Co. 13.5 when faith thus apprehendeth Christ so possesseth her owner of him as that he himself may know that Christ is in him how cā it be then but he that hath by faith so found and got Christ hath also in him by him a special assurance that his sins are forgiuen him that vndoubtedly he shall for that Christs sake be saued when it doth all this we denie not but most willingly we confesse that there it bringeth forth by the power of the spirit of sanctification good works plentifully in her owner but yet we dare not say that it iustifieth either for the worthinesse of it selfe or for the worthines of all the noble traine of good works inseperablie alwaies in good measure accōpanying it but onely for the worthines of Iesus Christ whom it apprehendeth But that vndoubtedly faith findeth in Christ Iesus full and sufficient cause and matter for which most certainely God will both iustifie saue all those that thereby haue put him on as Paule speaketh Rom. 13.14 all the places of scripture before produced to proue him to be in and of himselfe a full and most perfect Sauiour most pregnantly and forceably scrue Seeing therefore brethren as thereby sufficiently hath appeared by the blood of Iesus We may be bold to enter into the holy place by the new and liuing way which he hath prepared for vs through the vaile that is his flesh and seeing we haue an high priest which is ouer the house of God let vs draw neere with a true heart in assurance of faith sprinkled in our hearts frō an euill conscience and washed in our bodies with pure water let vs keep the professiō of our hope without wauering for he is faithful that promised Heb. 10.19 For faith is the ground of things hoped for the euidence of things which are not seene Heb. 11.1 Let vs aske thē therfore in faith of our good gracious God and wauer not as Iames coūselleth vs for he that wauereth is like the waters of the sea tost of the winde and caried away neither let that man thinke that he shall obtaine any thing of the Lord Iam. 2.19 And let vs confidently conclude with Saint Paule that beeing iustified by faith we haue peace with God through Iesus Christ by whom also we haue accesse through faith vnto his grace wherein we stand and reioyce vnder the hope of the glory of God yea with that hope that shall neuer shame or confound vs. Rom. 5.1 c. For whatsoeuer our aduersaries say or feele to the contrary in themselues we that can finde once by faith that we haue put on Christ that we haue eaten his flesh and drunke his blood yea that he is euen in vs and therefore haue first Gods promises often declared and made vnto vs and then the same particularly outwardly in the sacraments and inwardly in our soules by his spirit thus sealed and applied vnto vs dare boldly with Saint Iohn say that we know we are translated from death to life 1. Epist 3.14 and with Saint Paule that we are perswaded that nothing shall euer seperate vs from the loue of God which is in Christ Iesus For seeing he hath not spared to bestow his owne sonne vpon vs how shall he not with him giue vs all things else Rom. 8.13.39 yea we are sure it is no presumption to beleeue God without any wauering thus many waies testifying his effectuall mercy loue to appertaine euen vnto vs eye we know it were wickedly to call the trueth and faithfulnesse of God into question once to doubt when he so many waies hath sought to put vs out of al doubt No maruel though the papistes can attaine vnto no such ioy and peace or assurance in their consciences of saluation by their faith For first they build as much of their faith vpon the sandie foundation of their owne traditions as vpon the rocke of the canonicall scriptures secondly the faith that they talke on leades them no further then to a generall astent to all trueth reuealed by God vnto man in his word whereof in particular they neyther thinke the knowledge of all that trueth necessary nor yet the speciall application of the promises to any contenting themselues with beleeuing in generall that there is in the Church remission of sinnes purchased by Christ c. And thirdly they hold there is no such faith whereby in for Christ the owner therof can come to any such assurāce of the mercy of God of the forgiuenes of his sins and of life euerlasting yea that that is rather a presumption a mere fiction and inuention then any faith allowed of God vnlesse God giue a man a speciall reuelation as it were telling him by name in particular that he shall haue these in deed for Christs sake and that therefore it is inough for to beleeue that their are these things in deede by Christ purchased And therfore lastly they holde that faith may be in the reprobate and that it is said to iustifie onely bicause it is one of the first dispositions to iustification and that it iustifieth not so much for apprenending Christ the iustifier as for that it obtaineth that Christ shoulde formally iustify her owner by powring into him the grace of charity whereby he may after be able more to iustifie himself and to merite the kingdome of heauen by good works So that in effect they hold teach that it iustifieth not for Christ apprehended applied to her owner but for charitie and other good works that Christ by his grace for the worthinesse therof bestoweth vpon him quite contrary to the scriptures which as we haue heard shut workes quite out from this office of iustifying and purchasing of saluation for man Whereas they know further
then to the vniting of Christes bare bodie and bloode and the right communicant togither For as he both in bodie and soule standeth neede of him to be his Sauiour so it is certaine as Christ both God and man perfecte God and perfecte man in one person is the head and husband of his Church and the redeemer and Sauiour thereof so here faith is to feed so vpon his body broken blood shed as that withall it must stedfastly conceiue and beleeue that it was is the body and blood of such an one as was and is both very God and man and yet but one person For thence it cōmeth that the things done for vs by his broken bodie and blood shed though in number and time wherein they were done they were finite are in the sight of the heauenly Father of infinite value and dignitie as once I said before to worke our perfect redemption and saluation that they were done by such a man that had not onely a perfect bodie and soule of a man and in them both was such an one as it became vs to haue that was seperate from sinners Heb. 7.27 but also was and remaineth for euer a true euerlasting God and therefore was able thus to dignifie the workes done for vs in his manhood And to this end it is most heauenly and diuinely noted Heb. 9. that the force that the offring that Christ made of himselfe vpon the crosse for vs to purge our consciences from dead workes to serue the liuing God commeth and riseth from hence that then by his eternall Spirit he offered himselfe without fault to God for vs. And though I am not ignorant that Chrisostome to very good purpose in his 46. Homilie vpon Iohn interpreting those wordes of Christ Iohn 6.63 It is the spirit that quickneth the flesh profiteth nothing the wordes that I speake vnto you are spirit and life notes that they were spoken by Christ not to disable his flesh altogether from being profitable because so to thinke is absurd but to warne vs that carnally we vnderstand not his wordes which by his interpretation there we doe if we take his wordes simplie as they sound thinke no otherwise of them for that as he saith all misteries are to be considered with inward eies that is spiritually yet I cannot but thinke with others also that in so saying Christ meante not onely to teach vs that his wordes were not grosly and camally to betaken that he had spoken of the eating of his flesh and drinking of his bloode as the Capernaits and such of his hearers that beleeued not then tooke them but spiritually as his beleeuing disciples who notwithstanding them taried with him when the other murmured or departed by occasion thereof but that therin he had this further meaning and purpose to shew them that if his flesh and blood were as they tooke them but the flesh and bloode of a man then they could not be indeed such foode for their soules as he had taught them to be but beeing as they were the flesh and blood of such an one as withall was a spirit and that an eternall creating Spirit euen very God thence they might be sure that they rightly fed on by faith and the spirite both could and would bring life Thus therefore we teach and exhort all men in the vse of this Sacrament to feede vpon the bodie broken and blood shed of our Christ and Sauiour And yet thus we speake with Christ and according to the phrase vsed in the institution therof because as by Christ God and man as by our onely mediatour we come to the Father so it hath pleased God in his word to reueale him vnto vs that by his manhood and the workes done therin we should grow on to faith in his Godhead vnited thereunto and so shining manifesting it selfe vnto vs therin Thus then I hope by this time euen by this plaine and short declaration onely of our faith and iudgement concerning the doctrine and nature of this Sacrament The conclusion of this our doctrine you may most clearely see and perceiue that we are wonderfully wronged and slandered and that so also are all the Churches of our profession by our aduersaries whiles to discredit vs withal they would make men belecue that we make it but a naked Supper of bread and wine and so seeke to feede our people therein but with bare signes and figures For you may see and heare that most plainely and earnestly we vrge our hearers therein to seeke to feed to their eternall saluation of Christ Iesus himselfe both God and man and so many other notable vses thereof as you heare we teach that euen in respect thereof all the names and titles that any sound antiquitie hath honoured this Sacrament withal may most iustly be giuen vnto it as it is ministred and vsed by vs. We finde it hath beene called the Supper of the Lord the Table of the Lord the Sacrament of his bodie and bloode the Eucharist a Sacrifice and Synaxis and vsually with vs it is called the Cōmuniō And which of these is it not with vs It is the supper of the Lord because as we teach at the last supper he instuted it and it is his Table because therin he feedeth his with himself it is the Sacrament of his body blood because to his it is a sacred meanes of the Lord to nourish strengthen and exercise their faith therein it is the Eucharist because thereby we are so directly forceably occasioned as we are to yeeld all heartie thankes vnto God for the death and passion of Christ lesus whereof it is so notable a memorial and a Sacrifice euen therfore also it may be tearmed also Synaxis it is because it is an excellent bond of our assemblies and meetings together to receiue it and lastly worthily we may and doe call it the Communion be cause it is a seale first of our communion with Christ and then of one of vs with an other in him And yet for all this though this most certainely be the generall doctrine held with one consent by all the Churches that professe the Gospell with vs except of a fewe peeuish and wilfull Lutherans our aduersaries nor these neither will not be satisfied but when we haue said and done what we can all is nothing with them that in this case we say or doe vnlesse we will with them by vertue of Christes wordes spoken by him in the institution heere of hold such a real presence of Christes bodie and blood in this Sacrament as that by the mouthes of all commers thereunto and receiuers thereof haue they true faith or no his verie bodie and blood really be taken in and sed vpon Which beeing a doctrine so directly contrarie to that which lutherto I haue taught you rouching our vnion and communion with Christ by faith and his spirit onely especially seeing also it is to be feared that a number
all such conceits or murmuring by occasion of that doctrine of Christ written of those words of his whereat they so stumbled in his third booke of christian doctrine Chap. 16. saying thus That saying of Christ except ye eate the flesh of the Sonne of man drinke his bloode ye haue no life c. seemeth to commend an heinous thing and a wicked and therefore it is a figure commaunding vs to be partakers of Christes passion and to keepe in our mindes to our great comfort and profit that his flesh was crucified and wounded for vs. But I am not ignorant that these men would seeme to mislike the Capernaits opinion as much as we and that therefore they labour to put an infinite difference betwixt their fansie of eating his flesh and drinking his bloode and this of theirs For they imagined say they that then they should feede vpon them visiblie and by piece-meale as they did of other their vsuall meat and drinke whereas they purpose them to be fed on inuisibly and wholly But alas what a poore difference is this as though it were not as much against the lawe of God the law of all nations and nature also knowing it to eate and drinke mans flesh and bloode vnseene as seene all at a morsell or at a sup as by many morsels and suppes If yet they will needes vrge this their reall presence and their mouth-eating really of Christ how will they auoyde the daunger then that that generall and vniuersall proposition of Christ will bringe them vnto saying as we reade he did Mat. 15.17 What soeuer entreth into the mouth goeth into the bellie is cast out into the draught c Euen this hath caused many both as learned as any of them and farre more ancient to vnderstand the eating of Christ to be by the mouth of the soule faith and not by the very mouth of the bodie And they know with one consent the ancient Fathers teach that the wicked and vnbeleeuing whiles they remain such cannot eate the bodie and bloode of Christ which they neither could nor would haue done if they had knowne that there was any such reall presence eyther by Transubstantiation or Consubstantiation as nowe these men teach For eyther of these beeing graunted the other how absurd soeuer it be must follow thereupon And therefore is it because they know that the Consequent being absurd the Antecedent frō whence it floweth must needs be so also that these men are thus eager to defend this to be no absurditie that all that communicate though they be neuer so bad and faithlesse eate the bodie and drinke the bloode of Christ really for otherwise they know they cannot defend any longer their reall presence as they do For Isee no cause else why they should make so much a doe for persons so vnworthie to haue such care and paines taken for them But yet so wedded are these men vnto their groundes that they haue builded this their fancie vpon mentioned before Christes wordes proue not their purpose that vnlesse we can driue them frō thence notwithstanding all yet said against it it is to be feared that they wil think that they both may and ought to holde it still Wherefore whereas first they seeme to thinke that the wordes of Christ are plaine and pregnant to prooue their kind of reall presence and mouth-eating consequently of his bodie and bloode doubtlesse if with a single eie and without any preiudicate opinion we consider thereof we shall soone see that it is nothing but peeuishnesse wilfulnesse that makes them eyther so to say or thinke That the wordes of Christ are most certaine and true in the sense that he meant them when he vttered them we neuer denied nor will no nor yet we neuer gaue leaue vnto our selues so much as once to doubt thereof Wherefore if any of them perswade any man otherwise of vs they doe vs open and manifest wrong Neither can we thinke so vncharitablie of them but that we are perswaded that they so likewise thinke of them Heerein then is the difference and controuersie betwixt them and vs whether we or they hit of the right sense thereof Which beeing the question indeed as it is for the determining herof euery reasonable man must needes confesse that whose interpretation agrees best with the nature of the thing in hand with the analogie of faith and good manners with the rest of the Scriptures and sound antiquitie that is to be taken best to agree with Christes meaning and therefore is the fense to be followed and preferred before all others Nowe we interprete the wordes of Christ as spoken by a Metonymie that is by a figure of speech whereby one thing beares the name of the other as heere bread and wine we say doe of the bodie broken and blood shed of Christ because the one both signifies and representes the other vnto vs and also assures vs rightlie receiuing the one that we are and shal be partakers also of the other These men crie and vrge that the wordes are plaine and without any such figure and yet howsoeuer they therefore agree that they import a reall presence to the outward clementes and to the mouth of euerie receiuer as we haue heard yet the one sorte would haue them expounded to that end to inferre Consubstantiation and the other a Transubstantiation Iudge therefore now I beseech you by the foresaid rules whether theirs or ours be likest to be Christes meaning The matter in hande when those wordes were first vttered by him was a Sacrament and they know as wel as we that in all other Sacramentes when eyther they were instituted by God or afterwards spoken of by him though the very like Phrases for all the world were vsed of them that are here by Christ of these that yet vnto this day neuer any of themselues or others expounded them eyther as they doe these heere or otherwise then we doe these Circumcision is called the Couenant Gen. 17.10 the Lamb the Passeouer Exod. 12.21 the rocke that the people of Israel dranke the water of in the wildernesse Christ 1. Cor 10.4 the blood of their sacrifices the blood of the Couenant Exod. 24.8 the Arke the King of glorie and Iehouah Psal 24.8.10 and Baptisme is called the lauer or washing of our new birth Tit. 3.5 And yet who euer expounded these phrases eyther by Transubstantiation or Consubstantiation thereby really to make alwaies present to euery of these outward elements the spirituall matter thereby signified and resembled yea who euer vnderstoode these otherwise then to be as the wordes import onely by signification representation and for the assurance of the right vsers of them of the presence to them of the thinges therby signified and represented spiritually Why therfore should Christ either speake otherwise in the instituting of this then had beene vsed in all other Sacraments or speaking but euen so what reasō is there why his speach should otherwise
that the same scriptures put a manifest difference betwixt this righteousnesse of the law that lies in doing and that which we haue to make vs righteous by by saith in Christ Iesus Rom. 10.5 c. and Gal. 3.12 And yet euen their great Doctor Bellarmine neither is nor will be ashamed of any of this their doctrine of faith and in this last point though he be enforced to graunt that we are first iustified freely without workes in Christ Iesus and that heauen also is Gods childrens by adoption and inheritance yet the formall cause of our iustification must be with him the infused habite of charitie and good workes after done must make vs to haue a second right vnto the kingdome of heauen and so to further degrees of glory there by the way of wages and iust debt Though for all this when he hath done his best for the maintenance of this second title and right thereunto he dare not teach any with any special assurance confidence that cannot deceiue them to trust thereunto Nay these things thus being most certainly held and taught by thē touching the nature of faith quite contrary to the scriptures I can neuer maruaile that by their faith there is bred no certainner hope or confidence in them of Gods mercie or of the forgiuenesse of their sinnes or of anie thing else that appertaines to saluation then as when they are at the best may finally deceiue them and in the meane time with much feare and doubting of their estate trouble them yea I rather wonder that in the iust iudgement of God they are not in continuall horrour and terrour of conscience and as it were compassed about euery houre with the verie tormentes of hell for that they will not be brought to seeke to come to the father onely by him but by whom as he himselfe hath taught vs none can euer come vnto him Io. 14.6 For whiles thus they pleade and stand vpon a wrong title and would also beare men in hand that a speciall ende and vse of Christes comming was not to procure them sufficient title and right to the kingdome of heauen in and by himselfe and thinges done and suffered by and in his owne person but to inable them by these meanes to make themselues to haue a second a better further title thereunto they are most worthy to loose al the comfort that they might haue if they would stand to the right and onely good title by and for Iesus Christes sake alone And doubtlesse as I haue shewed before if they repent not they will one day all the packe of them finde though too late that Paule hath pronounced sentence of them in the like case of the Galathians Cap. 5.4 saying Yee are abolished from Christ whosoeuer are iustified by the lawe yee are falne from grace God of his mercie therefore if it be his holy will open their eies in time that they may repent of all these their most dangerous errours and come with vs once to be content to beleeue in Christ Iesus as the Scriptures indeede teach vs. In the meane time let this that I haue said be a sufficient warning to vs as the adopted sonnes of God thorow faith in Christ Ioh. 1.12 to looke for heauen as an inheritance prepared for vs by our heauenly father before the foundations of the world were made Matt. 25.34 and now reserued for vs which are kept by the power of God thorow faith vnto saluation Pet. 1.4 5. that so heauen may be to vs as it is said to be indeed the free gift of God Rom. 6.23 through Iesus Christ our Lord. And let vs let thes hireling and mercenarie minded men alone that disdaine to haue heauen of Gods free almes and therefore will haue it eyther by their owne earninge and deseruing of it or else they will goe without it which they are most like to doe bicause they will haue it otherwise then God himselfe the owner therof hath couenanted and appointed that euer anie shall come by it I know they haue their colours and sophistical deuises to giue yet such a glosse and faire shewe to this their dealing as though for all this all were very well of their sides but all they can gaine therby is this that so much the more they proue their religion to be aptlie and worthily tearmed by the Apostle the mistrie of iniquitie 2. Thess 2.7 and that the proud and pompeous whore of Babylon shoulde haue that worde Mysterie set for her very brand and marke in her forehead and that she should yet carie al her abhominations and fornications wherewith she shoulde make the inhabitantes of the world drunken in a golden cup the sooner to entise them to drinke deepely thereof For indeede and trueth as I haue shewed before and elsewhere they can stand them in no better steede eyther before God or before any that are wise than Adam and Eues fig leaues did them to hide their nakednes from the eies of God For how can they be so sillie and simple as to imagine indeede that in this great light any can wil be so foolish as hearing what they doe so plainelie and plentifully set downe euerie where in the doctrine of the gospell that Christ went thorow effectually in his owne person with the worke of our redemption and saluation as once to be drawne by their sophisticall perswasions that yet what he hath done serueth especially but to merit that chantie first should be bestowed vpon vs and then that thereunto to our good workes proceeding therefrom should be conuaied from his merits a dignitie and power first formally to iustifie vs by the one which we could not bee by the application of him and his merites vnto vs thorow faith and then after to earne and merite more surelie for vs by the other the kingdom of heauen then he had done For they may prate and brag that whiles they thus say and teach they attribute more to the merits of Christ than we doe that both for our iustification and saluation trust onelie thereunto but euerie man for all that vnder these fayre wordes may plainely see that in verie deede they heereby most grosselie woulde make him as I saide before the verie principall in the robbing of himselfe of that speciall honor that is his to be a full and a perfect Sauiour in and by himselfe This faith is wrought by the spirite But inoug his said of this point Howbeit this further touching this faith whereby we eate and drinke Christ and make him our owne welbeloued I would haue you to vnderstand that it is not to be attained vnto by any power or strength of flesh and blood but it is the speciall worke and fruite of the Spirit of God For immediately after Iohn had tolde vs that they that beleeue in Christ at they that receiue him whereby they are made the sonnes of God he saith that such are borne not of bloode nor of the
will of the flesh nor of the will of man but of God Iohn 1.12 13. And Christ hath most plainely said Iohn 3.5.6 Verely verely I say vnto thee except a man be borne of water and the Spirit he cannot enter into the kingdome of God that which is borne of the flesh is flesh and that which is borne of the Spirit is Spirit And yet more plainely to assure vs of the trueth of this point Paule in expresse words hath taught vs that faith is the fruite of the Spirit Gal. 5.22 Ordinarily the worde preached But yet we must not thinke though the Spirit can extraordinarily worke this faith without meanes immediately where when and in whom it listeth that yet notwithstanding ordinarily it doth it by the ministrie of the word and that preached For so Paule concludeth saying Rom. 10.17 Then faith is by hearing and hearing by the worde of God And therefore accordingly 1. Cor. 1.17 he writeth That seeing the world by wisedome knew not God in the wisedome of God it please him by the foolishnesse of preaching to saue those that beleeue And therefore also he notes it is an especial fruit and effect of Christes ascension Ephes 4.10.11 c. that he gaue and bestowed sundrie ministries there mentioned vpon his Church for the repairing of the Saintes for the worke of the ministrie and for the edification of the bodie of Christ Till we all meete togither in the vnitie of faith and the acknowledging of the sonne of God vnto a perfect man and vnto the measure of the age of the fulnesse of Christ that we henceforth be no more children wauering and caried away with euerie winde of doctrine by the deceit of men and craftinesse whereby they lay in waite to deceiue Saint Peter also agreable heereunto in his first Epistle Cap. 1.22.23 c. noteth that our souls are purified in obeying the truth thorow the spirit being borre again not of mortall seed but of immortal by the word of God which after there he saith endureth for euer and is that which is preached amongst them Whereupon therefore in the next chapter he exhorteth them to lay aside all malitiousnes all guile dissunulation enuie and euill speaking and as new borne babes to desire the sincere milke of the worde that they may grow vp thereby if it be so they had tasted how bountifull the Lord was Vers 1.2.3 Whereunto we had as much neede to listâ—n as euer they had For these are the daies wherein we liue wherin that prophecie of Christ is fulfilled Mat. 34. touching the danger that should be by false prophets and teachers able if it were possible to seduce the verie elect Verse 24. and wherein he may behold multitudes for lacke of foode and faithfull preachers and teachers as sheepe hauing no sheepheard dispersed and scattered and therefor in respect wherof he may also say Surely the haruest is great but the labourers are few And by the administration of Sacraments I woulde to God therefore we coulde and woulde euerie one of vs according to his counsell there Praie the Lord of the haruest to thrust out labourers into his haruest Matth. 9.3.6 c. Besides the bare preaching of the worde as it is well knowne and confessed of all for the better both breading and nourishing of this our faith as an outward good meanes for the spirite to worke that effect in vs by our most gratious and louing GOD knowing howe slowe to beleeue we woulde bee hath left and giuen vnto vs visible and palpable Sacramentes thereby as it were to seale and more particularly to apply vnto vs all the good promises of saluation in Christ Iesus as namelie nowe baptisme and the supper of the Lorde to vs of the newe Testament The first whereof offereth vnto vs and sealeth the deliuerie to the right receiuer thereof of his regeneration teaching him to looke for it at the handes of God the Father through God the Sonne by the mightie working of the holie Ghost onelie in that onelie he is baptized in water in their names And the other is a Sacrament of his continuall nourishment to eternall life in and by the broken bodie and bloodeshed of Christ Iesus And therefore as to be a man it is necessarie but once to be borne but yet after often to bee sedde so is it most necessarie for those that woulde euer growe to bee perfect men in Christ Iesus but once to bee baptized but often to receiue the other Sacrament And it must be remembred alwaies that both these offer and set before vs one and selfe same Christ the one that he may by his blood wash vs cleane from our sinnes and regenerate vs that we may beginne to lead a newe and a holy life the other that by his body broken and his bloode shed for vs he may be both meate and drinke and sufficient spirituall foode and nourishment vnto our hungrie and thirstie soules but then withall we may vnderstand that the same Christe to the same endes is offered still vnto vs when his Gospell is preached vnto vs onely this is the difference as I said before that the worde offers and sets him before vs in generall and these in particuler and speciall manner leade vs vnto him And whereas the word to breede or nourish faith in vs stricketh onely the sense of our hearing these duely ministred doe not onely the better to prouoke and strengthen the same mooue and strike that but also our sight smelling tast and feeling And therefore as it was noted by Paule Heâ—â—â— 2. that the cause why the worde which the Iewes heard in the wildernesse profited them not because it was not mixed with faith in those that heard it so is it most certaine that these shall not profit vs though outwardly we be partakers thereof neuâ—r so much if we haue not faith to pearse further than to the outward elementes and if it be a fault so to harden our heartes when the worde is but preached that we take not occasion thereby to beleeue it must needes be a farre greater fault if these added therunto we be still vnfaithfull And therefore as in respect of hearing of the word the Apostle said Heb. 3.5 So long as it is said to day harden not your heartes as in the prouocation for some when they heard prouoked him to anger so say I vnto you in respect of both much more To this ende neuer forget the examples of Simon Magus and of Iudas whereof though the one was baptized as we read he was Act. 8.18 and the other was with Christ at the institution of the other Sacrament as it appeareth Luke 22.21 yet as it appeares in both those chapters for that they neither of them had any sound or true faith they were neuer the better but the worse for that to their other sinnes they added in the receiuing of these the prophaning as much as lay in them of both thes If when the word is preached