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blood_n	drink_v	eat_v	see_v	5,566	4	3.8208	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13952	A briefe institution of the common places of sacred divinitie Wherein, the truth of every place is proved, and the sophismes of Bellarmine are reprooved. Written in Latine, by Lucas Trelcatius, and Englished by Iohn Gawen, minister of Gods word.; Scholastica, et methodica, locorum communium s. theologiæ institutio. English	Trelcatius, Lucas.; Gawen, John, minister of Gods word.	1610 (1610)	STC 24261; ESTC S103024	183,328	620

of the bread and Wine into the Lordes body and bloud or by k Impanationem a passing into the bread or by locall inclusion or lastly l ●nex stent●am Indistantiā by a beeing in or closenesse but it is Sacramentall and Spirituall which Gods will and authority declared by the worde of Institution effecteth Sacramentall because according to the nature of Sacraments it consisteth in a disposition and relation by which Christ together with the signe exhibiteth the thing signified to the Communicants and sanctifyeth the breade and wine that they may be the signes of the thing signified being conjoyned together by a Sacramentall vnion Spirituall because the body and bloud of Christ being not simply and as they are in themselues things subsisting but Intellectually and vnderstandingly to be considered are proposed in these mysteries and are offered to the mind not to the body to Faith not to the senses being also with the mind and with faith alone to be taken and receyved Of this maner there are three grounds The Institution the Verity and Manner of Christs body and the Nature of the Sacraments The Institution for Christ instituted the Sacrament of our communion with his body and bloud whereof wee are spiritually partakers by Faith for after no other manner can it bee beleeved that the present body of Christ is exhibited in the Supper but as it is truely receyved as the spirituall meat of the soule vnto life The manner and verity of his body for seeing the body of Christ being coessentiall with ours is circumscriptiuely in Heaven wheresoever he will and cannot be in earth by a maner invisible incircumscribed infinite indefinite al and every of which maners overthrow the verity of a body we must altogether confesse that Christ being bodily in heaven is neverthelesse after a Sacramentall manner in body present in the Supper m Heb. 2.17 Luc. 24.29 The Nature of the Sacraments for Faith should cease in the Sacraments if the very thing which is beleeved were otherwise present then after a sacramentall manner n 1 Cor. 11.17 neyther indeed doth the omnipotency of God or a miracle invert or evert this sacramentall manner of presence Not Gods Omnipotency because when there is speech made of that effectuall and actuall power of God the will of God revealed in the word must needes goe before To which will if any thing be contrary it is from it necessarily excluded as that also which is by nature contradictory not a Miracle because neyther miracles which are indeed aboue nature should be sayde to be against nature taking away and withall leaving a substance or naturall quality nor is it probable that a thing which is extraordinary is done in an ordinary Sacrament of the Church And these things haue wee spoken concerning the Presence of Christes body and bloud in the Supper Now are we to see concerning the Communicating and the eating It is needfull that both the ground and the manner of the Communicating of Christs body be considered and discerned The Ground is the vnion in the Supper and the same two-fold the one of the body and bloud of Christ with the bread and wine which is called Sacramentall and pertaineth to the Forme of the Sacrament the other of the same body and bloud of Christ with the beleevers pertaining to the end of the Sacrament The Former consisteth in 2. thinges in the conjoyning of the Signe and the thing signified whereof wee haue spoken and in the joynt receyving of both in the lawfull vse because in the vse instituted they are receyved o Simul licet non similiter together though not alike both conjunctions are not naturall nor corporall nor yet simply obligatory or binding but Sacramentall whereby the thing signified is conjoyned to the Signe and the matter of the Sacrament to the Sacrament and are ioyntly perceyved in the true and lawfull vse thereof The Latter is our Essentiall Reall and spiritual communion with Christ p Eph. 3.16.17 5.29.30 1. Cor. 6.15.17 1. Ioh. 3.24 Essentiall if the things which are vnited be respected Reall if the truth of the Vnion Spirituall if the manner whereby the vnion is made bee considered The things which are vnited are Christ and his Church the Verity thereof the name of Vnion confirmeth and divers similitudes in Scriptures doe shadow forth the Manner is not simply Intellectuall or vulgarly Supernaturall but plainly Spirituall Divine and Heavenly whereof the question that it is is manifested vnto vs by the word of God both simple and Sacramentall but the question how it is is so mysticall and secret that even an Angell cannot comprehend the mystery thereof r Ep. 5.30.32 From this two-fold vnion a twofold manner of Communicating also ariseth The one is Sacramentall or Externall of the Signes which is made by the taking of the bread and wine as according to the Institution ordinance of Christ they are the holy signes of his body and bloud ſ 1. Cor. 11 26. For as the bread and the cuppe of the Lord is corporally eaten and drunke so is the same eaten and drunke Sacramentally wherof the bread and the cuppe are a Sacrament even after that manner as the Sacrament of his body is called his Body and the Sacrament of his bloud is called his Bloud by a Sacramentall manner of speaking And this maner of eating is Temporall and may bee iterated The other is Spirituall and mysticall to witte the very receyving of Christs body and bloud in veritie by the Spirite by which Christ is spiritually applyed vnto vs that wee beeing made one with him might by his spirite be quickned to life eternall t Ioh. 6.46 48. and so this spirituall communicating doth not onely signifie Faith but also application which is made by faith our communion with Christ whereupon sometimes it is called faith in Christ sometime the communion of Christes benefites and sometimes our ingraffing and incorporating into Christ Now it is called Spirituall partly because it is effected by the worke of the holy Spirite u 1. Cor. 12.13 Partly because it is by faith onely receyued and partly also because it pertayneth to the Spirituall life And this manner of communicating is dayly continuall incessant From both we exclude the corporall or all communicating of Christs body and bloud in the Supper From the First because the signe is receyved with the mouth and not the thing signified From the Second because a spirituall thing cannot be receyved bur Spiritually The Adoration or Bread-worshipping remayneth which by a false supposition both of the presence and of the communicating of Christs body bloud superstition hath devised For albeit all the godly doe worthily confesse that this Sacrament is to be handled with great Religion and Reverence which Reverence the Fathers sometimes called by the name of Adoration and Christ himselfe is to bee worshipped in the mysteries both as hee is God as he is

doe in the lawfull vse of the Lords Supper but by neyther of both ways is that Popish consecration proved III. OVr Consecration Christs differ not in Substance but in degree for that which is Christs is nothing else but an appointing or dedicating of the bread and wine to the holy and divine vses made by the word of Institution according to his Free will but that which is ours doth all and wholy depend vpon the verity power and ordinance of God not vpon the secret recitall and muttering of wordes IIII. THe will of Christ consecrating is not to bee separated from the Sacramentall manner and Rite of consecration because as the one is the cause Efficient of the consecration so the other also is the materiall and formall cause thereof If you respect the Efficient Christ consecrated it with his will alone if the materiall and formall he consecrated it with the solemne word of Institution and with those Rites of dispensing which hee himselfe vsed commaunded vs to vse V. TO doe this in the Institution of the Supper is not to consecrate the outward signes or symboles but to doe all that which Christ commaunded his Disciples to doe Neyther did Christ vtter these wordes This is my Body to the end hee might consecrate the signes for he vttered them after the blessing breaking of bread but that he might declare vnto his Disciples the manner or nature of the Sacrament VI. THere is no change made in a Sacrament by vertue of the wordes but of the divine Institution and ordinance And that which is made is not made in Substance in quantity or in naturall qualities but in relation onely that is in vse and office Neyther doth eyther the custome of the church proue any other thing which vsed a shewing holding forth of the Eucharist not for adoration but eyther that they might prepare the people to the communion or that thereby out of the offering of private men a certaine part being set aside for the peculiar vse of the Sacrament might be shewed or the costom of the Greeke Fathers who never vsed this Rite of Elevating since the beginning vnto this day VII IT is manifest that those words which were not spoken over the bread or to the bread but to the Disciples communicating were spoken to instruct the people and not to change the breade neyther doe the most auncient Lyturgies gaine-say this which joyne together the wordes of consecration with the whole action of the Lordes Supper or doe the Fathers who when they affirmed that the Eucharist is made by a mystical Prayer by calling on the name of God by solemne blessing by thanksgiving or some certain consecration had no respect to those fiue wordes alone and that they with them would not haue consecrated the bread of the Sacrament by any Substantiall change their owne most evident expositions doe plainely shew In Defence of the Matter constituting the Lordes Supper and first against Concomitancy Bellar. Lib. 4. Cap. 21. I. AN Argument drawne from the hypostatical vnion of God man and that which is naturall of the Flesh and the Soule to concomitancy is of no force because it is one thing to treate of flesh and bloud which are things substantiall and entire partes of humane nature but another thing as they are given vnto vs for meate and drinke according to the voluntary and Testamentall disposition of Christ neither is therefore the Hypostaticall vnion of God and man broken which was not broken in death howsoever the soule and bloud were separated from the body II. THe spirituall eating whereof onely the order of the Text in the Chapter cited sheweth that mention is made ought to bee distinguished from the Sacramentall eating whereof here the question is neyther ought that which is spoken Synecdochically of eating in some places be taken exclusiuely seeing also in other places there is very often mention made of drinking III. FRom false ambiguous and impertinent Principles a false ambiguous and impertinent consequence is drawn Now the first Principle is false for we doe not acknowledge any reall or visible presence of Christs body bloud in the Supper In respect of the signes it is wholy Sacramentall in respect of the thing signified meerely spirituall IIII. THe second Principle is ambiguous because the body and bloud of Christ are two wayes considered one way as they are the partes of Christes humane nature all which being vnable to bee sundered liveth glorious the other as they are represented vnto vs Sacramentally in this action of the Supper to witte as both the body was offered vnto death for vs on the crosse and his bloud out of the body powred forth for the wordes added to the Institution doe plainely testifie that the body and bloud of Christ as things separated in the sacrifice of the Crosse are offered and exhibited vnto vs in the Supper V. THe third Principle is impertinent and different from the question now in hand because wee treate not here eyther of the vniversall presence of Christs Divinity which pertayneth nothing to the speciall kindes for if the adversary vnderstand the presence of nature Christ shall bee aswell any where else as in the Supper because he filleth all things if the presence of grace he affirmeth nothing that is proper to the bread but what pertaineth to all the faithfull or of the Hypostaticall vnion of the two natures in respect wherof notwithstanding we wil never affirm that the Divinity of Christ is with his humanity by a Concomitancy because that were a Nestorian heresie VI. THe Fathers which are cited eyther spake Synecdochically by the body vnderstanding the whole humane nature of Christ as Cyprian Hillarie Ambrose or of the whole person wherof in the Supper we are made partakers as Basil Hierome Chrysostome Origen the Nicene Synode or Sacramentally they vttered that of the signe which is proper to the thing signified as Augustine Cyril both he of Ierusalem and that other of Alexandria VII The body of Christ vnder the shew of bread is Sacramentally offered vnto vs in the Supper as it was crucified and broken and his bloud as it was shed for Christ instituted the Supper for a remembrance of his death and yet is not his carkasse eaten because Christ by his death purchased merite of life for himselfe and his VIII It is one thing to speake of the body bloud of Christ as touching themselues and another thing according to the manner of a Sacrament as touching themselues the bloud of Christ cannot bee plucked from the body that was done once on the Crosse but as touching the nature of a Sacrament they ought distinctly to be considered partly because in the Supper they represent that vnto vs which was once done and partly also because the perfection of our refreshing in Christ is exhibited in the eating of Christes flesh and in the drinking of his bloud IX MIracles are not to be drawne into vse and rule because every

taking the spirituall sealing within vs both of Christ himselfe and of his benefites by the Instrument of faith is declared The Eating and Drinking is an outward and sacramentall vse and taking of the signes according to Christes Prescription whereby the inward and spirituall eating and drinking of his body and bloud is sealed by divine ordinance for as first there are two persons administring the Supper the one of the Pastor doing that which is done outwardly and openly the other of Christ effecting by his Spirit that which is done inwardly Secondly as the whole Action of the Lords Supper consisteth in two things the one an earthly bodilie perceyuable for the senses the other heavenly spirituall and intelligible for the vnderstanding of the faithfull Thirdly as there are two partes of man the one the body the other the soule so there are two givings and eatings the one outward which is called Sacramentall the other inward which is tearmed Spirituall yet that was instituted of Christ that it might bee a certaine expresse shape or Image of this The wordes Definitiue and Sacramentall are those which declare the inward matter or thing signified and vtter the same whether it bee of the bread or of the cuppe sacramentally of the bread as This is my body which for you is delivered and broken f Luc. 22.19 but of the cuppe This is my bloud which is shed for many g Mat. 26.28 Both expositions are wont two waies to be considered eyther in each words apart and by themselues considered or in the whole exposition together Being considered apart they note eyther the Subject or the Attributes or the Copula The Subject is the Pronoune demonstratiue this not adjectiuely but substantiuely taken for it doth not signifie h Individuum vagum any singular thing but the verie bread which Christ Tooke Brake and Gaue to his Disciples and the Wine which he held in his hands according as the order of the Text i Mat. 26 26.27 the interpretation of Paul k 1 Cor. 11.24.25 and the Analogy of Faith doe demonstrate The Attribute in the first proposition is the Body of Christ not the mysticall which is the church but the proper and the true which for vs is given and broken and that as it was such a body In the second is the bloude of Christ which for vs is shedde and even that as it was such a bloud according as the other member of these Attributes which is pronounced by an Enallage of the present tense for the future Tense dooth most evidently proue The Copula whereby the Attribute is knit with the Subject is the Verbe Substantiue IS which ought not nor may bee taken Substantially wheras by no meanes at all the vnlike cannot properly and Essentially be affirmed of his vnlike but figuratiuely for a mysticall and Sacramentall Being whereby the thing which signifyeth taketh the name of that thing which it signifyeth because of the Analogy of the one with the other for by that litle word Christ taught not what the bread and wine were by nature or substance but what they were by signification office and vse for by nature they are bread and wine by signification they are the body and bloud of Christ The whole Attribution or Predication is not proper or regular whereas neyther the proposition is Identicall nor the body of Christ can properly be affirmed of the bread to witte wheras the Body of Christ is neyther the Generall nor the Speciall nor the difference nor the property nor the accident of bread but it is Figuratiue and Sacramentall Figuratiue not simply Metaphoricall and Allegoricall but Metonymycall to witte such whereby the name of the thing signified is given to the Signe which Metonymycall speaking is very familiar in the Scriptures Sacramentall because the exhibiting of the thing signified is withall promised and yet there is no swerving from the word spoken or pronounced wheras wee retaine the word spoken being Sacramentall which is altogether different from regular Predications and to bee expounded with an interpretation aunswerable to the nature of Sacraments The Expositiue wordes are these by which Christ expounded or layde open the end of this holy action to witte l 1. Cor. 11 16. the remembrance of his death which is not a naked or idle remembrance of a thing past but an effectuall and healthfull apprehension of Christs merites and an explication of the same privately with our selues or properly vnto our selues and withall a solemne Eucharisticall Thanksgiving in the vse of this Sacrament for so great a benefite and this is the manner of the Efficient Cause being principall or that which instituteth the Supper and of the Institution it selfe The Cause Efficient Administring or Instrumentall are the Ministers of the Church called by lawfull ordination by whome God as by active instruments offereth and representeth vs those things outwardly by the signes of breade and wine which by the inward operation of the holy Ghost hee effecteth in vs. Of these Instruments if you respect the Office it is to administer the Lords Supper with those rites of dispensing them in the very which Christ went before by his owne example If the Quality so they lawfully execute their office in the preaching of the Word the administration of the Sacraments it nothing addeth to or detracteth from the efficacy of a Sacrament sith the authoritie of Sacraments if they bee considered in themselues dependeth not vpon the qualitie of the Minister but vpon the Institution verity and power of Christ The Matter of the Lords Supper is two wayes vsually considered eyther as that which partaketh the Supper or as that which constituteth the Supper whereof the one hath the manner of the Subject the other of the partes The Matter or Subiect partaking the Supper are all they who being by Baptisme made the members of the Church and now being of yeares professe sound doctrine and haue the testimony of a holy life m 1. Cor. 11.20 12.13 From the circumscription of this Subiect are excluded first the dead or they that are departed this life from whome both the power of vsing the Sacrament is taken away and vnto whome all the vse thereof is in vaine ineffectuall as also the vse of the preaching of the Gospell whereof the Sacraments are appendents Secondly the Sicke like to die for Christ would haue this communion not to bee private and domesticall but ecclesiasticall and publicke neyther doth the want but the contempt of the same hurt the partie that doth not communicate though peradventure there bee another respect to bee had concerning them that haue slipped and that are Excommunicated out of the church and concerning prisoners who are to bee punished and are now penitent Thirdly Children and Infants for to speake properly the Supper is meat for the stronger and the further grown in yeares and not for Infants neyther can they yeeld a reason of their Faith nor examine themselues

God and man yet wee must not stay in the very signes neyther are the eyes of faith to be lifted vp to the place of the bread but vnto heaven x Col. 3.1 That this popish Adoration is Idolatrous both in it selfe and in the Adiunct Ceremonies wee proue divers waies In it selfe by three Arguments drawne from the cause from the manner and from the kindes of Adoration for seeing the cause of the Adoration of Christ is proper in his God-head for nothing is properly to bee adored but that which is God the worshipping eyther of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be translated to the outward signs thēselues without manifest sacriledge then seeing the manner of Christs adoration requireth that neyther the person be divided nor the natures equalled or the difference of them takē away the bread cannot at all bee worshipped or the bodie in the bread but either the nature and the properties thereof should be confounded while the presence of Christs bodie is judged to bee in the bread or that which is not fitte for a humane nature but in regard of the person should Idolatrously bee attributed not onely vnto him simply and as touching himselfe but also vnto his Sacrament Lastly seeing there are two kindes of Adoration Praying Thanksgiving neyther of them can be applyed to the bread neyther properly nor Sacramentally whereas both belong to Christ as being God and man In the Ceremonies it is idolatrous whether you respect the reserving of Reliques the inclosing or carrying about or the Elevation of the Eucharist for albeit there were certain beginnings of these ceremonies in the ancient church yet seeing they were prescribed neyther by Christ nor his Apostles or observed in the most ancient and purest church they were for the good cause taken away in the churches of the Gospell OF THE LORDS Supper The Part Confuting Distinctions in Defence of the Interpretation and signification of the NAME I. THe Supper of the Lord signifieth eyther the signe or the action that is eyther it is taken Relatiuely or Absolutely Being Relatiuely it signifyeth the Symboles or Signes of Gods grace Absolutely taken 〈◊〉 signifyeth the whole Action com●●sed of the visible and corporall 〈◊〉 ●ing of the Signes and of the invisible and Spirituall receiving of Christ and his benefites II. THe Lords Supper is considered eyther abstractly as touching it selfe or applyedly in the lawfull vse this way it is properly called a Sacrament that way it is not but abusiuely and improperly III. THere are fowre formes of speaking concerning the Supper of the Lord the sense whereof and manner of vnderstanding them is the same the First is wherein the Name of the thing signified is layed on the Signe as the Supper is the New Testament The 2. wherein the thing signified of the Supper in respect of the effect and efficacy thereof is given to the Signe as the Supper maketh vs partakers of the new Testament Thirdly wherein the offices of the signes are expounded in their proper signification as the Supper is the signe of the Covenant The fourth when in the lawfull vse of the Supper the Sacrament is conjoyned with the promise of grace as he which receiveth the bread and wine worthily shall eate the body and drinke the bloude of Christ Distinctions in Defence of the Efficient Cause principall and First for the Subiect of Predication against Bellar. Lib. 1. De Sacra Euchar. Cap. 10. I. THe Pronounes demonstratiue and Relatiue aswell with the Greekes as Latines doe not alwayes according to rule agree with the substantiue following but sometimes also with that which goeth before and contrariwise not alwayes with that which goeth before but with that also which followeth Moreover the thing which is only a note in the vniversall and not in the particular according as bread was in the Supper is most vsually vttered by a Nowne vniversall of the Neuter gender II. THose things which are to be vnderstoode Tropically according to the nature of a sacrament ought not or may not be properly and simply taken Now there is a double Trope in the proposition touching the cuppe for by a Synechdoche the cuppe is put for the wine in the cuppe and by a Sacramentall Metonymy the Effect of the thing signified is given to the Signe In Defence of the whole Predication to Cap. 9. I. THe Stile of Scripture doth most manifestly proue that the Sacraments of the olde and new Testament as also Testaments compacts and covenants are found to haue beene instituted in Figuratiue wordes and the precepts to haue beene vttered Figuratiuely II. AN Argument drawne from a Figuratiue speaking to the obscurenesse of the same is inconsequent for it followeth not that if it be Figuratiue therefore it is not perspicuous or on the contrary if it be perspicuous that therefore it is not Figuratiue III. THe Testimonies of the Fathers are Sacramentally to be taken that is to bee expounded according to the maner and Trope which is agreeable to Sacraments Whence it is that they all haue judged that Christs words are to bee expounded not according to the Word spoken but according to his meaning IIII. THe appellation of the Word spoken or the sence of the wordes is taken sometimes in a larger and sometimes in a straiter signification in a strayter in regular Predications in a larger in those which are Figuratiue Wherefore in the very wordes of the Supper we retayne the very word spoken but sacramentall wherein not so much the letter and the sound of the words as the sure and certaine meaning thereof is to bee followed to wit that which may agree with the nature of a Sacrament Of the Wordes of Consecration against Bellarmine Lib. 4. Cap. 13. I. THe wordes of the Institution of the Lords Supper are of two partes some are the words of the Evangelists and some of Christ himselfe those are not onely recited as a history but doe admonish as well the Ministers as the Communicants what Christ did what he commaunded likewise to bee done of both These serue for consecration yet so that neyther the rest ought to bee omitted nor consecration bee circumscribed with foure or fiue wordes onely or lastly Prayers and Thanksgivings bee excluded seeing as well the former as the latter words of the Institution doe finish the consecration and the Substance of Bread and Wine is not changed by a certaine hidden vertue of those few wordes but on the contrary the consecration which is made in the Eucharist is called in the Scriptures a hallowing with thankesgiving II. THere was a double respect of the Apostles in that first Supper one of Pastors and dispensers of Gods misteries but the other of the church or the vniversall company of the faithfull which they represented in the first respect the commaundement to Doe ought to bee referred to all that which Christ did concerning the bread and wine in the second to all that which the Communicants ought to

which not withstanding how needefull it is the Forme End of the Lordes institution as also Tradition doe proue with great likely hood Fourthly they who for heresie or for their dissolute life are lawfully excommunicated for this Supper requireth worthy guests which liue to Christ in Spirit Faith Whence it was that the persons who were excōmunicated or did Penance after the Sermon ended were in former time commaunded to goe forth The Matter constituting the holy Supper is two-fold the one Earthly Outward Elementall Visible the other Heavenly Inward and Spirituall wherof that is commonly called the Signe this the thing signified By the name of Signe all that is vnderstoode whatsoever is perceyved by the outward senses in the pure and lawfull administration of the Lordes Supper whether it be the Element or the bodily substance or the action or rite agreeable to Gods institution The Elementall Signes for of the Rites wee haue spoken in the explication of the Efficient Cause are two the Bread and Wine which two albeit materially they are distinguished yet formally and perfectlie as the Schoolmen speake they make but one Sacrament now they so make it that neyther more nor fewer bee required for the entirenesse and perfection of this Sacrament Not more because all refreshing or feeding is by them performed and ours in Christ is perfectly noted forth Not Fewer because if the one fayle or be wanting the Sacrament of perfect refection is taken away And in this defect Offence is committed in the maiming of the Elements or in the communion vnder one kinde onely against the Lords Institution the Apostles Tradition The End and Dignity of the Sacrament and lastly against the Orthodoxall consent of the elder Church Christs Institution because if you respect eyther the action of Christ and of the Apostles in the first Supper both were given and both were receyved or the wordes First Preceptiue of both they include a commaundement Take and Drinke Secondly Definitiue they are pronounced of both the Bread and the Wine This is my body and this is my bloud Thirdly Expositiue In both they propose a promise o Mat. 26.28 Mar. 14 24. Luc. 22.20 Apostolicall Tradition because the Apostle by the authority of the Lord injoyneth vpon the whole Church of Corinth a necessity both of eating the bread and drinking the wine Which p 1 Cor. ● 11.25.26 Tradition that it was proposed not to one age but to all ages to bee observed The consequence of the Text doth easily proueq. The End and Dignity of the Sacrament because the end is to seale the perfect refreshing of vs in Christ which by the cutting off of the other Signe is made vnperfect but the dignity is to set forth the grace of that covenant after a more evident manner then in the olde Testament it was set forth vnto those who did all alike partake of the Paschall Lambe and of the water out of the rocke as the Story and Paules eplication teacheth r 1. Cor. 10.1 2 The Orthodoxall consent of the elder Church because all that ancient and purer Church judged that the communication of both kinds did not pertaine to the Cleargy onely but to the Laiety aswell It knew nothing of Concomitancy which from the bad costome of the Eucharist dipped in the Wine sprūg forth aboue a thousand two hundred and twenty yeares after and afterwards was cōfirmed in the Councels of Constance Basil and Trent Now by the name of Bread Wine we specially and properly vnderstand those Elements which by those words are wont amongst vs to bee noted and pointed out To witte being Pure and Common Pure that they be not mingled or confounded together eyther by dipping of the bread in the wine or by adding the same together with the Wine Common or Vulgar that they bee such as are in common vse to wit lest by the matter colour and taste of those signes any superstition should bee bredde in the heart or mind The Thing signified or the matter inward and spirituall in the Supper of the Lord the neerest and principall is the body and bloud of the Lord That as it was crucifyed or broken This as being powred out Then the Secondary is the most strait copling of Christ with vs by faith by the meane whereof wee are made partakers of Christes owne person and all his benefites The First or Principall in the Supper is the Body and Bloud of the Lord both as touching the Substance and as touching the singular Attributes of the Substance As touching the Substance because wee a●e made partakers of the true and Essentiall body and bloud of Christ though after a spirituall manner of receyving ſ 1. Cor. 10 26. for albeit the Supper be an eating of the body yet it is not bodily but spirituall not in respect of Essence but in the manner of communicating and the spirituall efficacy of nourishing for the Spirite of man by faith alone receyveth the body and bloud of Christ and with them really for even spirituall actions haue also their reallity is nourished to a spirituall life by the effectuall working of the holy Ghost Neyther doe wee exclude whole Christ from the Supper t Gal. 3.27 Rom. 6.3 sith by the denomination of his body and bloud the whole humanity of Christ nay his whole persō is synechdochicaly vnderstoode because neyther the humanitie without the Divivity not the Divinity without the humanity nor both without their common Subject can bee a mediatrix The reason of which Synecdoche is that albeit he be the one and the same who suffered for vs even Christ God and man yet suffered he not in the very Divinity but in the Flesh for therefore as sayd Augustine was Christ borne that being man hee might deliver men and being mortal hee might deliver mortall and dead men from death The Particular Attributes of this Substance are the crucifying of his body and the powring out of his bloud u 1 Cor. 11.14 Luc 22.19.20 and the fruit of the merite of Christes Sacrifice conjoyned with these to wit Remission of sinnes Sanctification Redemption whence it is that in the Scripture the whole obedience of Christ and all the benefits thence proceeding haue vsually been signified by one word Death x 1. Ioh. 1.7 1. Pet. 1 19. Mat. ●0 28. The Secondary thing signified in the Supper is the most straite vniting conjoyning of vs all into one mysticall body both with Christ and among our selues y 1. Cor. 10.16.17.12.13 for as wee are tyed among our selues by the holy band of the same faith and brotherly loue as the members of the same body so by the true eating of Christs body wee are most straitely conjoyned with him and from him as from the head life issueth vnto vs as vnto his members z Ioh. 6.5.7 By the meane of this vnion it commeth to passe that wee bee made partakers both of the benefits of Christ and of his