and such like places is that Christ is not so in the world as for â—â—â— sake he was in the world 33. yeres poore afflicted mortal In this sense we truly vnderstand Christs words Me your shal not haue alwaies with yow For we haue not Christ as in the time of his dispensation be liued with his disciples and as they desired to have Christ always present in the external conuersatioÌ„ of this life Visibly as then he conuerseth not with vs he eateth not he drinketh not he sleepeth not he needeth not to be enterteyned in our howse or table or to be anoynted as Simon and Lazarus enterteyned him a certaine woman anoynted him The Apostles desired to haue in Christ carnal comforts and earthly benefites So Christ was not to remayne with them in the world So it was conuenient for them that he should depart should forsake the world and not be in the world In this sense the Apostle Paule saith that he knoweth no man no not Christ according to the flesh But these places and al other of like effect conclude no more then we graunt that Christ is not in the Eucharist after a wordly maner according to philosophical and earthly properties of a body as is to be circumscribed and shut vp in a place and such like qualities of this mortal and worldly life But yet truly he is with vs in his power and maiestie and most specially in the boly supper and that in his flesh and blud according to his owne worde Other arguments against the real presence ansvvered The Argument Five other arguments made against the real presence are answered It is not necessarie that al such things be present in the sacrament or administration of the sacrament as are signified by bread and wine the material parts thereof How it is horrible wickednes to eate Christs flesh how therefore such speech is vnderstood mystically spiritually yet without hindering the real presence but rather confirming it CHAP. 19. THE arguments proposed in the last chapter are M. B. his principal argumeÌ„ts which as very principal have bene heretofore pressed againe and againe by the greater Rabbines of the sacrameÌ„tarie synagoge and because they seeme consonant to humane reason and are beautified vvith the name of one auncient father of greatest estimation may seeme to cary some credit though being indifferently wayed they are very light and prove nothing The rest that folow are for the most part as I ghesse his owne For so the povertie and miserablenes of them maketh me to thinke One or other of them vvas at the beginning vsed by Zuinglius and Occolampadius but are al of one fashion and grace some Iudaical some heretical some founded vpon manifest lyes some plaire derogatorie to Christs glorie al sond and contemptible vvithout any pith vvhich therefore I vvil the more briefly runne ouer The first is The effect of the sacrameÌ„t is spiritual But of a corporal presence no spiritual effect can euer â—â—â—â— So this corporal presence must ay tend to a corporal end which is directly coÌ„trarie to the end why the sacrameÌ„t was instituted This argument is more meet for a Iew then a Christian It is as good against Christs real incarnation death and passion as against the sacrament For if a corporal presence of Christ can vvorke no spiritual effect then nether did his incarnation any good nor death nor passion The next If the bread â—e chaunged in to the body of Christ thâ—â— this sacrament wanteth a signe which is to nurrish vscorporally as the body of Christ doth spiritually But the accidents cannot nurrish vscorporally This argument is false in evenâ— part and parcel and flat repugnant to the last For 〈…〉 Christs corporal presence can not worke any spiritual effect vvhat need vve to have bread to signifie that And if Christs body being present can not nurrish spiritually much lesse can it absent as by M. B. his divers reasons and similitudes vve haue bene before instructed Secondarily the signe in the sacrament vvhich he and his felowes most vrge vvhich is to moue the external senses more properly is found in the external accidents then the internal substance vvhich no man can see and therefore can not be moued vvith the sight thereof by his eye to informe his mind of Christ the spiritual bread VVherefore as to a sacrament is required only that there be an external signe representing the internal gift so this is fully don by the external figure alone as the brasen serpent in the old testameÌ„t vvas a sacrameÌ„t of Christ very fully and sufficiently represented him albeit in that vvere no true substance and nature of a serpent but only the external shape Thirdly I demaund vvhere findeth M. B. in al the Euangelists in S. Paule in Christs words that this sacrament vvas appointed to signifie spiritual nurriture vvhich vvas in deed appointed to nurrish spiritually to life eternal Again it is false that the accidents in the sacrament do not nurrish and true it is that even in ordinarie food meat and drinke doth nurrish by reason and meane of the accidents Furthermore as the fathers teach vs that to the sacrament is required bread for this signification of spiritual nurriture so the same fathers tel vs and so doth S. Paule him self though not so plainly that the sacramental bread signifieth our mystical vnion and coniunction one vvith an other Our Lord saith S. Austin commended to vs his body in those things which of many are made one Of many vvheate cornes is made the bread of many grapes is made the vvine vvhich is also the similitude of S. Cyprian and very largely prosecuted in the English and Scottish communion vvhere thus the brothers and sisters singe And that vve should not yet forget VVhat good he to vs wrought A signe Christ left our eyes to tel that he our bodies bought in bread and vvine here visible c. VVhich signification is there artificially and Rhetorically thus dilated As once the corne did live and grow and vvas cut downe vvith sith And thresshed out vvith many stripes out from his huske to driue And as the mil vvith violence did teare it out so smale c. And as the ouen vvith fier hote did close it vp in heate c. So vvas the Lord in his ripe age cut downe by cruel death Again And as the grapes in pleasant tyme are pressed very sore a pitiful case And plucked downe vvhen they be ripe And let to grow no more So Christ his blud out pressed was c. Thus much for ech part in seueral now for conclusicâ— vvhat both these parts ioyntly signifie And as the cornes by vnitie in to one loaf is knit So is the Lord and his whole Church Though he in heauen sit As many grapes make but one wine So should vve be but one In faith and loue c. These significations and
Caluinists with quit disanulling making voyd the testament of our Sauiour I thinke it good to make some more stay herein better examine the circumstance of this testament yet as nigh as I can euâ—ing no new questions but resting on such certayn verities as are confessed by the aduersaries them selues cleare by plaine scripture out of vvhich I meane to deduce such reasons as may iustifie our catholike cause disproue the contrary VVolf Musculus in his common places entreating hereof writeth thus S. Luke S. Paule attribute to the cuppe that it is the new testament VVhereby they signifie this to be the sacrament of the new testament in respect of the old the Paschal sacrament which Christ finished in this his last supper in place thereof substituted this new In the same supper being then nigh to his death he made his testament Thus Musculê° In vvhich fevv vvords he noteth tvvo things very important concerning the truth whereof I here entreate both deliuered in the scriptures both vrged by the Catholikes both coÌ„fessed not onely by the Lutherans but also by the SacrameÌ„taries as here we see The first that Christ in his last supper made his new testameÌ„t the second that Christ in the same his last supper ended the sacrameÌ„t of the Paschal lamb ordeyned in place therof the sacrament of his body Concerning the fâ—â—â—t vvhat a Testament is how Christ made his the same vvriter expresseth truly in this sort A testament is the last wil of one that is to dye wherein he bestoweth his goods freely geueth to whom he pleaseth To the making of a testameÌ„t that it be auayleable is required first the free libertie power of the testator that he be as his owne commaundement For a slaue a seruant a sonne vnder the power regiment of an other can not make a testament So Christ when he made his testament was free had power libertie to do it God his father gaue al in to his hands made him heyre of al in heauen earth God his father willed him to make a testament sent him in to the world to that end that by his death he should confirme this new testament which he had promised Next it is required in a testament that the testator bequeath his owne goods not other mens so did Christ 3. A thing can not be geuen in a testameÌ„t which is due of right So that which Christ gaue in his testament was geuen only of grace fauour 4. In a testameÌ„t it is required that certain executors of the testament be assigned Those Christ made his Apostles to whom he coÌ„mitted that office that they by evangelizing should ministerially dispense the grace of this testament 5. Finally to the confirmation ratification of a testament is required the death of the testator So Christ the next day after this testament was made died on the crosse there by his death blud ratified confirmed eternally established it Thus far Musculê° adding withal Christ saith this cup is the new testament in my blud or according to Matthew Marc this is my blud which is of the new testament The old testament consisted in the tropical figuratiue blud of beasts the truth whereof was to be fulfilled in the blud of Christ. The new testament consisted not in the blud of any beast but of Christ the true immaculate lamb For declaration whereof he said This cup is the new testament in my blud or This cup is my blud which is of the new testament Thus much being manifest confessed and graunted it must also be graunted of necessitie that this blud was delyuered in the supper not only shed on the crosse as Musculus the Zuinglians suppose First because our Sauiour Christ according to the report of al the Euangelists in precise termes so avoucheth This in the cup or chalice is my blud of the new testament Secondly because to the making of the new testament fulfilling the figure of the old true real blud of the sacrifice was required as appeareth in the figure which here the aduersaries coÌ„fesse to haue bene fulfilled For in that figure first of al was the sacrifice offered the blud thereof taken in the cuppes then the people sprinkled with the blud of the sacrifice these words vsed This is the blud of the testament c. Nether is it possible that the blud of the sacrifice should be deliuered or taken or any waies imployed by man or to man before the sacrifice were offered to god Therefore whereas Christ assureth this to be the blud of the new testament as that was of the old it is as certain sure that the sacrifice whereof this was the blud was before offered as vve are sure of the same in the old testameÌ„t Briefly vvhereas in that figuratiue sacrifice whereof this is the accomplishmeÌ„t perfect on 3. things are specified by the holy ghost 1. the publication of the law or testament to the people 2. the offering of the sacrifice whereof the blud vvas taken 3. the eating of the sacrifice sprinkling of the people vvith the blud and vsing of those words This is the blud of the testament vvhereas for exact correspondence of the first Christ at his last supper publisheth his lavv and testament A new commaundement geue I to yow that yow loue one an other as I haue loued yow promiseth the holy ghost to remayne vvith them and his church for euer iterateth that commaundement of mutual loue charitie as the summe of his new law perfection thereof which was to be wrought in the hartes of his ChristiaÌ„s by the holy ghost then promised vvho also vvas euer to assist them to teach them to leade them the vvhole Church for euer in to al truth so fuâ—th vvhereas thus in 5. vvhole chapiters having expressed his new wil testament such graces as apperteyne therevnto he in fine for correspondence of the third biddeth the executors of his testament to eate his body and drinke his blud vvith those same so pregnant so vrgent vvords This is my body which is and shal be deliuered for you This is my blud of the new testament which is and shal be shed for yow hovv can it othervvise be chosen but for ansvvering of the second part as that body and blud of beastes there vvas first offered to god in sacrifice so this body and blud here must be offered in like sort to fulfill and accomplish that figure So that it suffiseth not to say the blud of Christ vvas shed on the crosse vvhere he dyed though that also vvere necessarie for the confirmation and ratification of the testament as vve also graunt and common reason teacheth and the Apostle proueth for testamentum in mortuis confirmatur a testament taketh his absolute and ful perfection strength and
by S. Cyprian and Bibliander 1. that in place of al the auncient legal sacrifices should succede in the new testameÌ„t an eucharistical sacrifice in bread wine 2. that that bread wine should be the true flesh blud of the Messias 3. that in such sacrifice should consist the priesthod according to the order of Melchisedech Al which might easelie plainely inough be deduced out of the scriptures for if Melchisedech so offered in prefiguration of Christ Christ must needes likewise so offer to fulfil that figure which being neuer by Christ accoÌ„plished but at his last supper most sure certain it is that there he offered after the order of Melchisedech were it not that the Protestants especially the Sacramentaries herein cheifly in the first original ground of all the rest that is in the sacrifice of Melchisedech meÌ„tioned in Genesis shew them selues incredible wranglers Sophisters in cauilling vpon the Hebrew letter without al reason ground heretikes beyond measure in trusting to them selues alone condemning al others who since the time of Melchisedech both Hebrewes Christians haue acknowledged in this place a sacrifice Amongst which heretikes the chief both Caluin Zuingli very saucely impudeÌ„tly shame not to say that in this matter al the auncient fathers writers wrote spake without iudgement more vainlâ— then vanitie it self not content with Christs institution the wisdom of god inuented the oblatioÌ„ of their owne heads They al erred in so belâ—â—â—ing writing deuised to them selues a sacrifice whereof Moses the holy Gost neuer thought They followed there owne inuentions saw lesse in the scriptures then the rude ignorant people And Illyâ—icus that they in so expounding the scriptures violently naughtely hunted after allegories as was always their fashion Although our English doctor doctor Iewel whose Theologie consisted vpon words phrases haue a farther shift peculier to him selfe beyond al other vz. that the Hebrew word vsed by Moyses is doubtful signifieth as wel a prince as a priest therefore nether priesthod nor sacrifice could necessarily be inferred thereof VVhich is a right way to checke reproue both the prophet Dauid Apostle Paule who long sithence determined the Hebrew word to one certain signification which I suppose they knew somwhat better then M. Iewel did The declaration of which matter to make it plaine to common capacities because it would require some longer time then I thinke needeful to spend for that it is somwhat obscure subtile dependeth vpon gramatical cauils of the Hebrew toÌ„ge I wil here omit especially for that otherwise sufficient seemeth to haue bene said of the words of Christs supper which are also so very manifest euident of them selues that the more learned gospellers from the first original of this new gospel haue stood in defence of the real presence do at this present against the tropical construction of the Caluinists VVherefore ceasing to speake any more hereof I wil procede on as I intended to shew the continuance of this beleefe if yet first I shal note in a word or two that Christs speach vttered in the institution of this sacrament cary such weight to induce establish a sactifice that so much in part is confessed graunted by Ihon Caluin him selfe who in his coÌ„mentarie vpon the words of the Apostle S. Paule Corpus quod pro vobis frangitur The body which is broken for yow writeth thus This is not lightly to be passed ouer For Christ geueth vs not his body sleightly or without any condition adioyned but he geueth it as sacrificed for vs. VVhere ore the first part of this sentence declareth that the body of Christ is deliuered or exhibited to vs the second part expresseth what fruit cometh to vs thereby to wit that thereby we are made partakers of the redemption wrought by Christ the benefit of his sacrificess applied to vs. VVhich words how soeuer he vnderstand them signifie wel truly that Christ in that his last supper deliuered his blessed body to his disciples in them to al Christians not as borne of the virgin not as conversant in this world not as risen from death ascending to heauen or sitting there on gods right hand but as offered to god sacrificed for vs to the end that by that coÌ„memoratiue sacrifice the fruite of Christs redemption procured vniuersally to al mankind by his death on the crosse might be really effectually applied to al faithfull Christians members of Christs catholike church who haue coÌ„munication in that sacrifice ¶ And thus with this opinion was this sacrament practised by the Apostles in the first Apostolical church immediatly after Christ as we learne by S. Luke the Apostle S. Paule by S. Luke when he noteth in the Actes of the Apostles that the holy Ghost chose out certaine of them as they were doing publike service ministerie to our lord ministrantibê° illis domino VVhere the word vsed by the Evangelist signifieth a publike ministerie service of the church such as properly the sacrifice is And therefore Erasmus translateth it according to the proper signification of the Greeke word sacrificantibus illis domino while they were doing sacrifice to our lord VVhich Beza also could be content to admit were it not it draweth to nigh to the church sacrifice But howsoeuer in that respect he refuseth it sure it is al the old fathers Apostolike men from thence in that sense called the christian sacrifice or masse the Liturgie as the Liturgie or masse of S. Iames the Liturgie or masse of S. Basil the Liturgie or masse of S. Chrysost as also Erasmus doth interprete it in this sense of a publike sacrifice doth S. Luke otherwhere vse the word S. Paule by this word properly expresseth our Sauiours priesthod and his most publike general sacrifice VVhich Apostle also mentioneth this the Church sacrifice when as writing to the christians of Corinth he dehorteth them from coÌ„municating with the Gentiles in their idolatrous sacrifices by an argument taken from the nature of al sacrifices the excellencie of this Christian sacrifice For the nature of al sacrifices is to ioyne the coÌ„municants with him vnto whom the sacrifice is offered whether it be god or the deuil As among the Iewes saith the Apostle they which did eate of the thing sacrificed were thereby made partakers of the sacrifice by such sacrifice did concrre to the honor of the true god in like sort they which take part of things ofsered to Idols thereby are made partakers of the Idolatrous sacrifice so together with idolaters honor the deuil Then how straunge a thing is it that yow who partake of the table sacrifice of Christ who there coÌ„municate receiue his pretious body and blud for the chalice there blessed is the coÌ„munication
as these men forsooth haue taken it euen at Christs owne hands and that is that 3. or 4. of the bretherne go together take bread blesse it and geue it one to an other without vsing any farther ceremonie or words of Christ or consecration But here arise 3. or 4. great difficulties One whether there must necessarily be other meate and prouision besides the bread of the Eucharist as was at this supper whence these men take the paterne of their coÌ„munion A second how it wil stand with the sinceritie of their gospel to blesse the bread which blessing they so generally detest the English and Scottish coÌ„munion bookes refuse a late English Doctor in a large treatise hath condemned as superstitious wicked magical which words truly must needs proceede from a very prophane and Paganical hart mouth considering that Christ our Sauiour him self vsed it as here these martyrs tel vs. Thirdly which perhaps is greatest of al how they can frame their coÌ„munion by this paterne where is no mention of drinke And very probable coniecture there is that Christ vsed none for that as here the storie is rehearsed after Christ had deliuered them the bread their eyes were opened Christ forthwith vanished out of their sight And ioyne for a fourth that if the breaking of this bread were but breaking of common bread as our M. Iewel wil haue it an act of hospitalitie then foloweth it that the paterne whereby they frame out their communion teacheth them a coÌ„munion of such common bread as is vsed at euerie hosterie at euerie Inne and ale-house therefore they can not with reason blame Catholikes if they make no more esteeme of it But how soeuer this â—al out M. Fox with his Martyrs proceedeth oh wil needs proue that as Christ in the place before noted so his Apostles had no other communion nor ministred it in any otherwise For it foloweth Here also it seemeth to me the Apostles to folow their maister Christ to take the right vse of the Sacrament also to teach it to those that were converted to Christ as mention is made in the Acts of the Apostles where it is said They continued in the Apostles doctrine felowship in breaking of bread and prayer they did breake bread in euerie howse c. By al which he laboreth to perswade that the Institution of Christ as it is described by the Euangelists Matth. 26. Marc. 14. Luc. 22. should quit be remoued from the administration of the supper and only bread broken by the minister VVhich if he do and withal tel pronounce to the coÌ„municants the Lords death he maketh vnto them a persite and absolute supper according as these men haue receiued it at the Lords owne hands And the verie same ministration of the supper I fynd practised by the Scottish martyrs as writeth their friend and patâ—â—â—â— Bucâ—aâ—an About the yere 1545. one George Seâ—â—â—carde was aâ— S. Andrewes to be burnt VVhen the day of execution came the keeper of the castle and his seruants ready to go to breakfast asked George whether it would please him to take part with them He answered he would with a very good wil. But first quoth he I request yow to sitte downe here at the table with me and geue me leaue to make yow a short collation that I may pray vpon the bread which as brethren in Christ 〈◊〉 to eate so bid yow farewel In the meane season the table was couered bread being set on George began to entreate shortly plainely of Christs supper his paynes and death about halfe an hower Then he exhorted them especially to mutual loue that they wold become perfite members of Christ who continually prayeth to his father for vs that our sacrifice may with him be auayleable to life euerlasting VVhen he had thus spoken and yelded thanks to god he brake a lâ—fe of bread reached to euerie one a peece of it and likewise wine after him self had drunke a litle prayed them al that now with him in this Sacrament they would remember the death of Christ Afterward saying grace he retyred him self in to his chamber By these examples we learne how the communion is rightly ministred namely without al words of Christs Institution only that bread be divided among the bretherne and sisterne they willed to loue one an other and remember the Lords death VVhich seemeth generally to be the forme of the coÌ„munion among the Zuinglians in Suizzerland For as Zuinglius him selfe and Bullinger his successor rehearse the maner of it The people â—it al a long in order vpon formes and geue â—are to one who readeth to them the 13. chapter of S. Iohns gospel In the meane season is bread caried about in baâ—keâ—s or paâ—iaâ—s and wine in glasses One man geueth bread to an other likewise of the wine Thus endeth this coÌ„munion or Sacrament of the supper as Zuinglius termeth it And Musculus earnestly disputing against S. Chrysostom for that he attributed great force to the words of Christ by vvhich there is made in the Sacrament a sanctification alteration far surpassing the power of man as S. Chrysostom thought among other things thus reproueth him It is not needful that Christ should now againe sanctifie by a second repetition that which once for al he hath sanctified by the deed word of his Institution For that Institution once done hath sanctified the Sacramental signes for the churches vse euen to the end of the world And that being once done by him is of force through al churches to the worlds end without any other repetition or iteratâ—on thereof Once for al he said This is my body This cuppe is the new testameÌ„t in my blud Do this in remembrance of me and by these words once for al he instituted sanctified this ceremonie turned the bread from a natural vse to a Sacramental By which words especially conferred vvith those of Bullinger and Zuingliê° before rehearsed the practise of that church a man may perceiue that al these English Scottish Geneuian and Suizzer Protestantes agree in remouing Christs vvords from the supper and accompt the supper very sufficiently gospellike administred if the brethern diuide bread drinke amoÌ„ng them selues in memory of Christ without any nevv mentioning of his institution vvhich being once done by him selfe serueth for al without any more a do or new repetition of the same And this is the very exact forme of the Scottish coÌ„munion or supper now in practise as hereafter shal be declared ¶ Here before I end this chapiter I thinke it good to informe the reader of the resolution of the church of Geneua about the matter of this Sacrament for that of the forme we haue sufficient knowledge by this which hath bene said hitherto Concerning the matter this is the determination of that
vsed by Caluin Beza Martyr Musculus and lightly euerie other sacramentarie that the Iewish Manna vvater out of the rocke their passing ouer the sea and baptisme in the cloud vvas as good and effectual as our sacraments of baptisme the Eucharist and that the Ievves in those figures receiued the self same foode in the one spiritual benefite in the other as vve do in these sacrameÌ„ts of ours the ansvvere is that they al sovvly corrupt and peruert the Apostles vvords and sense The Apostle saith not that the Ievves had the self same spiritual foode which Christians baâ—â— as though he compared Ievves and Christians together but that the Ievves amonge them selues good bad iust and vniust receiued those benefites there mentioned For the Ievves al alike passed the redde seaâ— they vvere al directed alike by the cloud they al alike did eate of Manna vvherein the evil men had as great preeminence as the good they did al alike so did their beasts drinkâ— of the water which issued out of the rocke albeit most of them were wicked men in whom god was not pleased This is al that the Apostle saith These vvere temporal benefites bestowed vpon the Iewes which in no place of the Scripture haue annexed vnto them spiritual grace or remission of sinnes as haue the Christian sacraments wherevnto they are impiously opposed And therefore S. Basil with great zeale mueâ—gheth against them which make such odious comparison as men who vtterly disgrace and extenuate the maiestie of the nevv testament For saith he what remission of sinnes what regeneration or renouation of life was geuen by the sea what spiritual gift was geueÌ„ by Moyses what mortificatioÌ„ of sinne was wrought by his ceremonies or sacraments As for the vvord spiritual applied by S. Paule to Manna the vvater he calleth it spiritual partly because it proceeded from a spiritual diuine miraculous cause as in the storie is noted partly because it signified as did almost al things in the old lavv euen the very stones and timber of Salomons temple spiritual things which vvere to be exhibited in the nevv testament in Christ and his church For that of it self it vvas not ordeyned for a spiritual foode but for a corporal the very text proueth which assigneth the vse of it to al indifferently no lesse to euil men then to good yea no lesse to beasts then to men and our Sauiour him self vvho plainlie separateth it from the diuine Manna of the nevv testameÌ„t directly affirmeth it to haue bene geuen for a corporal foode to differ as much from his diuine body geuen in the sacrament of the nevv testament as doth any vulgar bread or flesh And thus do the auncient fathers agreably to Christs words expound it acknovvleging it for his proper and peculiar vse to haue bene an earthly foode though besides it vvere a signe a figure an image a shadovv and signification of Christ the spiritual Manna and heauenly bread vvhich in deed came from heauen in vvhich first vvord of the definition of our sacraments for every sacrament is a signe that Manna and water of the rocke agree with our sacraments and therefore some times so far forth they are by S. Austin compared together but touching the effect of grace never made equal And now if it shal please the reader to conferre these last 6. rules or obseruatons gathered out of the doctrine of Caluin and the Caluinists with that his first magnifiing of Christs real presence in the Sacrament of the Supper he shal very easely discouer him to be a vvicked hipocrite and also find everie parcel point of that whole paragraph gainsayd and refuted by ech one of these 6. obseruations ensuing vvhich if a man vvould gather in to a table after the example before shevved he should fil a great deale of paper and find at the lest so many contradictions in these later against that first as be sentences perhaps lines in that first He shal vvithal be able to frame to him selfe some certaine and sure knovvledge to sure at lâ—st as may be gathered out of the vvritings of such vvethercockes vvho according to the Apostles vvords are tossed vp and dovvne vvith everie nevv conceite as a light clovvde is caried here there vvith every puffe of vvind vvhat the Caluinian supper is to vvit after his ovvne description bread and vvine or some like nutriment voyd of Christs body and blud or any vertue thereof or any other grace instituted for this only purpose to put vs in remembrance of Christ in no respect or comparison better then the significatiue bread or sheeps flesh vsed by the Iewes in their Paschal suppers ¶ And thus much touching the equalitie of their sacrament with the Ievves as they graunt vve accept so herevpon a litle farther we proue vvhich perhaps they vvil deny that the Ievvish sacraments vvere better then thens not only for that the Ievvish had their Institution from god and his holy prophets vvhereas this supper proceedeth directly from the deuil his Ministers but also for that comparing the sacraments thus by them described in them selues the Ievvish much excelled VVhereof this only reason in their diuinitie is a most sure demonstration The preper vse institution and end of the sacrament is this and in this confuteth the benefite thereof that it stiriâ—th vp our â—aith moveth ouâ— external and internal 〈…〉 to consideration of the thing signified that is Christ his death VVhereof â—â—â—â—lâ—vvâ—th that where this 〈…〉 is most â—ound where a signe is most lâ—â—â—â—y 〈…〉 and 〈◊〉 to moue ouâ— senses 〈…〉 iy to quicken ouâ—â—aith and excite our mynds to the consideration of Christ his death that â—gâ—e hath in it so much the more singularly and in a more high and excellent degree the nature of a sacrament But this was saâ— better and more effâ—â—â—â—ally wrought by 〈…〉 ng a lamb by pâ—wâ—â—g out the â—lud thereof then by 〈…〉 bread and drinking beare 〈…〉 or wine I or both the lamb is a more noble câ—eatuâ—e then is bread therefore more apt to â—gâ—â—â—â—c Christs body the noblest creature that euer was the innocency of a lamb to signifie Christs innocencie that lamb killed that flesh that blud was a more lâ—â—â—ly signe or this lamb of god killed for â—s of his body of his blud giuen for â—s then breaking of bread drinking of any wine or beare be it neuer so strong Therefore in that wherein consiâ—â—eâ—â— the proper nature of a sacrament the â—ewâ—â—h excelled ours Againe an other saâ—â—â—mental signification and the same very principal 〈…〉 they in this that as the bread and wine nourisheth our bodies corporally so Christ caâ—e by faith nourisheth our sâ—wâ—es spiritually But that Iewish supper hauing in it yong tender nourishing flesh of a lamb together with bread and vvine nourished corporally and so signified Christ body nourishing
I vvil take as sure certainâ— vz. that Christ not only gaue thankes to his father but also blessed sanctified and consecrated the bread because vve are taught so to beleeue both by the plain vvords of the Evangelists by S. Paule by consent of al fathers oâ— al auncient I â—â—uâ—gies or soâ—mes of Masse in al churches of Christendome vvhereof some example shal be geuen hereafter also by vâ—â—â—â—t of M. Ievvel Caluin Eâ—â— a vvho so effectually by innumerable places of cripture pâ—oue it and refel Musculus and consequently M. B. in thâ—â— point vvâ—o against al scripture wil haue blessing of these elements to be al one vvith geuing thanks to God VVherefore according to this most sufficient authoritie as Musculus truly telleth vs that Christ at tvvo seueral times first ouer the bread next ouer the cup gaue thanks to God so must vve also assure our selues the scripture these Protestans leading vs therevnto that Christ at tvvo seueral times blessed sanctified and consecrated those 2. seueral elements of bread and vvine vvhich he tooke in his hands Concerning the breaking and deliverie of the bread Musculus vvords are Christ brake it with his owne hands gaue it to his disciples He gaue not the bread whole to them which they afterwards should breake but him self brake it He gaue it not them to distribute but him self did distribute it willed them to take and eate it He deliuered with his owne hands this sacrament of grace signifying withal that it was not possible for any man to haue participation of his grace except himself gaue it by the vertue of his spirite Of which point I warne the reader not without cause Thus much saith Musculus concerning the external fact doing of Chrisi so far furth as agreeth to the institutioÌ„ of the mystical Supper After al vvhich finally for declaration that they might vnderstand vvhat he meant by the premisses he addeth This is my body which is geuen and broken for yow Do this in commemoration of me Again This cup is the new Testament in my blud which is shed for yow and for many to remission of sinnes Do this so oft as ye shal drinke it in commemoration of me This is the summe of that which Christ did vvhich he spake about the sacrament vvhich as the same author vvitnesseth Christ first of al did in the eyes of his disciples both that they afterwards should do the same them selues and also deliuer the same order to his church ¶ And this being agreed vpon according to the manifest storie of the Gospel exposition of the purest Protestants that Christ thus did as hath bene novv in particular described and thus spake item that thus he did spake as things apperteyning to the Sacrament and which he would not haue omitted by his Apostles disciples and aftercomeâ—â— to returne to M. B vvho affirmeth al the actionâ— and speeches which Christ did and vttered to be so essential to the Supper that if any one yea any iote be omitted the whole Supper is marred and peruerted let vs conserre these doings of Christ vvith the Scottish Supper ministred after their order vvhich is this Commonly once in a moneth the minister vvhen the supper is to be ministred first of al out of the pulpit reherseth briefly to the people a peece of the 11. chapiter of S. Paule touching the Institution of this sacrament Afterwards he maketh some Sermon against ether the Pope and Catholike religion vvhich is their common argument or in praise of their owne which is more seldom or as seemeth good to the minister The Sermon or exhortation ended the minister cometh downe from the pulpit and sitteth at the table now beginneth the communion euery man and woman likewise taking their place as occasion best serueth Then he taketh bread and geueth thanks ether in these words folowing or like in effect The thankes-geuing set downe for a paterne for al ministers to folow as in sevv vvords it rendereth thanks to God for his benefites of creation sanctification and redemptioÌ„ by Christ as is ordinarie in many good prayers so it maketh no mention of the Supper or any thing vvhich Christ spake or did therein saue that in one place they mention a table and remembrance of Christs death in these vvords Although we be sinners neuertheles at the commaundemeÌ„t of Iesus Christ our lord we present our selues to this his table which he hath left to be vsed in remembrance of his death vntil his coming again to declare and witnesse before the world that by him alone we haue receiued libertie and life c. and that by him alone we are possessed in our spiritual kingdom to eate and drinke at his table with whom we haue our conuersation presently in heauen This is al that approcheth any thing nigh to the vvords and Institution of Christ Immediatly after this thankes-geuing the ministâ—r breaketh the bread and deliuereth iâ— to the poeple who distribute and diuide the same amonge them selues according to our Sauiour Christ commaundement Likewise he geueth the â—â—p Here is the entier forme and essence of the Scottish communion For that during the time of eating and drinking some place of the scripture concerning Christs death is read this is a sequele and fashion folowing after and not included in the nature substance of the communion vvhich al goeth before Let vs novv seuerally confer Christs supper vvith this communion and consider how many the same most substantial and essential points after their ovvne graunt vsed there are wanting here Christ first of al tooke bread in to his hands and afterwards gaue thanks and blessed vvhich albeit it may seeme vsual and ordinarie yet saith Musculus it is not so and the very vvords of scripture shevve that it apperteyned to the order and institution of a sacrament Here the minister cleane contrariwise inuerting the order of Christ first geueth at large a thanks after taketh the bread the vvhich vvithout any thanks or any vvord at al he deliuereth to the people Secondarily Christ made a special and seueral thankes-giuing blessing and sanctification or consecration first of the bread and next of the cup and this also he did as a thing perteyning to the verie order and institution of his sacrament Here is no such matter but a confuse thankes-geuing vvithout relation to ether and vvhich conteyneth a blessing sanctification or consecration of nether Christ did not only breake the bread once and afterwards bid them breake and distribute it amonge them selues but him selfe brake and distributed and deliuered it to them ech one with his owne hand signifying thereby that it was not possible for them to haue any participation of grace except he gaue it them by the vertue of his spirite Of vvhich point Musculus geueth the reader a special warning and prouiso Here the minister loth belike to take so much paynes
eating the bread or seeing the bread broken then by hearing the vvord preached Yow confesse that by the vvord we get possession of the sonne of god yow coÌ„fesse we possesse him by the vvord fully and perfitly This possession is the vvorke of faith and the body of Christ is not othervvise gripped possessed or eaten in the supper but by faith when as we beleeue that Christ died for out redemption and rose again for our iustification VVhich being al your ovvne doctrine hovv can yovv explicate to the intelligence of any man that vve better grip possesse and eate Christ in bread and vvine then in the vvord It a true honest man vvhose vvords I trust before vvitnesses geue me a booke and I take it of him and being possessed of it vse it as myne ovvne neuer a vvhit doubting of my right if the same person after come to me and vvil persvvade me by an external signe and say Sir see here is a peece of bread as truly as I breake and eate this bread I geue yow that booke haue I by this external act any better possession right interest or grip in the booke then I had before certainly not In like sort Christ dwelleth in our harts by faith his vvord assureth vs after these mens doctrine that so often as vve trust to be saued by his passion vve eate his flesh and drinke his blud and that fully truly verily really and substantially VVhereas then vve make no doubt of present possession vvhich we already fully and perfitely enioy hovv can this possession be better any vvaies because vve see bread broken before our eyes Again let him remember the resolution of his principal Doctors vvho haue taught vs the cleane contrarie to that he preacheth here vz that Christ is receiued â— possessed as fully by the vvord as by their sacramental bread Let him remember his ovvne preaching in this same Sermon where he hath so diligently told vs that Christ is delivered and receiued in the bread no othervvise then in the vvord Let him remember that P. Mattyr goeth one step farther assuring vs that Christ is better received and possessed by the word then by their signes oâ— bread and vvine vvhich assertion doth plainly folovv is rightly deduced out of the very principles of their doctrine in this point For vvhereas the possession of Christ vvhich vve have ether by the signe or by the vvord dependeth only of faith so the possessing of Christ more or lesse better or worse in greater degree or smaler is to be measured by our faith only if he vvil say that vve possesse Christ better by their signe of bread then by the word he must consequently say that such bread more then the vvord stirreth vp our faith tovvards Christ by which faith only vve possesse and take hold of him And vvhat man of common reason and vnderstanding vvil not be asnamed to say that he is more moved to beleeue Christs death resurrection by seeing a peece of bread broken vvhich is a dumb and dead ceremonie of it self signifieth nothing but is a like indiffereÌ„t to signifie a number of things as vvel Christs life as his death his ascension as his resurrection his incarnation and circâ—â—neisioÌ„ as wel as any of the former which bread therefore M. B. calleth truly a corruptible earthly dead element voyd of life and sowle what reasonable man I say vvil graunt that by such a dumb ceremonic he is more stirred vp to beleeue Christs passion then vvhen he heareth the same plainly and cleerly preached out of the holy Euangelists out of the vvord of god vvhich as S. Paule calleth it is the power of god working saluation to al that beleeue vvhich vvord is lively and forcible and more persing then a two-edged sword able to diuide euen the sowle and the spirite the ioynts and the marow and to discerne the intrinsecal cogitations and intents of the hart Is that blunt bread able to stirre vp our faith comparably to this tvvo-edged sword that dul earthly dead element more then this diuine creature so lively and forcible and persing as here by S. Paule it is described If to folovv M. B. ovvne reason comparison the bread vvithout the vvord be nothing but a common peece of bread and the word serues as it â—ere a sowle to quicken the whole action without vvhich the bread is nothing els but a dead element hovv can a common peece of bread broken by the minister though neuer so artificially geue vs a better holdfast a better grip a more ample possession of Christ theÌ„ the vvord of Christ vvhich is omnipotent and able to vvorke al and vvhich without diminution of his ovvne life imparteth to the bread al the life vvhich it hath Is bread the dead elemeÌ„t more effectual then the vvord vvhich is the sovvle that putteth life in to that dead element Can the body separated from the sovvle or opposed to the sovvle be said to haue more life and spirite then the sovvle vvhich is the only founteyne of life and spirite to the body and vvithout vvhich the body remayneth as voyd of al life and spirite as doth any stocke or stone Novv surely this is aâ—â—ry dead imagination not to be conceiued of a man that hath life and sense and a litle vvit in him I omit that Caluin P. Martyr and Zuinglius commonly vvrite that never vvas there nor is there any sacrament which exhibited or deliuered to vs Christ but al sacraments serve â—ther to signifie and figure Christ absent as Zuinglius wil haue it or to seale the communication of Christ and his promises receiued before as is the more vsual opinion of Caluin Beza Martir and those that be right Caluinists And therefore vvhat speaketh M. B. of better gripping Christ by the sacrament then by the word of possessing him more fully and largely by the sacrameÌ„ts then by the word vvhereas they teach that by the sacraments vve posseâ—â—â— him not nor grip him at alâ—as out of Calvin Musculus Bullinger Zuinglius hath bene sâ—evved VVherefore M. B. perceiuing belike of him self that tâ—â—â— his riddle or oracle of possessing Christ better by 〈◊〉 signe of bread drinke by vvhich vve possesse him 〈◊〉 thing at alâ—then by the word which vvorketh some possessioÌ„ of Christ vvithin vs could very hardly sinke in â—â— the minds of his auditorie he therefore from this 〈◊〉 â—â—th to the first old auncient grace of his sacramenâ— bread lest it should seeme altogether friuolous and â—â—â— profitable For the sacraments serue also saith he â—◠〈◊〉 vp and confirme the truth that is in the word For â—â—â—â— office of the seale hung to the euidence is not to confirme any other truth but that which is in the euidence suppose ye beleeved the euidence before yet by the seales ye beleeue it the better euen so the sacrament assures me of
of what matter and in vvhat sort he must preach is that word vvhich is so necessarie and vvhich maketh the sacrament In vvhich discourse first of al the Christian reader may note the good opinion that these Ministers haue of them selues and their owne vvords These signes seales albeit they be ordeyned by Christ to signifie and seale as hath bene often tymes said yet are they dead the bread is commoÌ„ bread the vvine is common vvine notvvithstanding Christs ordinance institutioÌ„ Many times the Protestant vvriters vvil beare vs in hand that the auncient fathers vvheÌ„ they speake of Consecâ—ation meane thereby nothing els but the application of the bread vvine from prophane vse to holy from serving coÌ„mon tables to â—â—â—â— the table of the Lord. The bread water and wine when in baptisme the supper they are applied to holy vses then are they consecrated saith M. Ievvel Bullinger This is their Consecration saith Caluin when they are applied to spiritual vses And so commonly vvrite Peter Martyr Zuinglius â—â—â—a and the rest But novv albeit the bread and vvine be brought from the tauerne to the church and there remaine vpon the table al the bretherne and sisters attend ready to receiue it in memorie of the Lords death vvhich is from prophane vse to apply it to maruelous holy yet notvvithstanding stil it remaineth coÌ„mon bread coÌ„mon wine a dead elemeÌ„t vvithout life sowle like a dead carcas If a Catholike priest take such bread and vvine and hauing vvith him a sufficient company to make a communion after their praiers ether priuate or publike purpose farther to consecrate this common bread by rehearsing al the words of Christ ether after S. Maâ—thevv S. Marke S. Luke or S. Paule al this vvorketh nothing thus to recite Christs vvords is magical inchauntment and it is grosse beastlines doltishnes to suppose that they are of any effect to vvorke any thing say Caluin and Zuingliê° The Papists do perversly superstitiously ascribe force of sanctification to recital of such vvords Nulla est vis in recitatione verberum Domini there is no vertue at al in reciting the words of the Lord ether in baptisme or in the supper saith Bullinger But yet after al this if a minister of Calvins creation vvho hath as much authoritie to make this sacrament as hath his vvise and nether of them more then they haue to create a nevv Sunne or Moone if such a minister come tel a tale of his owne spend perhaps an houâ—e oâ— more in railing at the church discipline at the Pope at Papists or in some such other argument vvhich is the coÌ„mon subiect of their sermoÌ„s for fevv ministers folovv M. B. order of preaching prescribed here then forsooth the whole action is quickened then the bread and vvine receiue life and sowle and from common bread become sacramental bread significatiue bread sealing bread vvhereby it is sealed and confirmed to al the bretherne and sisterne that they haue spiritually eaten the flesh of Christ by faith Is not the blindnes of these men vvonderful that can thus iustle our Christ to thrust in them selues can reiect his vvords and so magnifie their ovvne And where find they in any part of the scripture old or nevv that a Sermon is required as a necessarie part of the sacrament VVhat Apostle or Euangelist vvriteth so vvhat Doctor or Councel euer so expounded the scripture or gathered any such rule or conclusion thence VVe find in the Evangelists the vvhole entier forme vsed by Christ when first of al he instituted this sacrament which before we haue in particular declared and that according to the iudgement of a learned and siue Caluinist Nether in the text of the Evangel noâ— yet in the exposition of this Euangelist is any such preaching mentioned much lesse is it made a necessarie part of the sacrament vvhereon the life of it dependeth Our sauiour after the deliuerie of it in S. Iohn maketh a long sermon I graunt but nether is that adioyned as a part of the Supper nether toucheth it the sacrameÌ„t the institution oâ— administration or explication or declaration there of to the people which only declaration of the mysterie to the people saith Caluin maketh the dead elemeÌ„t to become a sacrament In the other sacrament of baptisme this â—â—oward perversitie sheweth it self much more For to vvhom wil they preach there To vvhose vse frame they their sermon To the infants or to the people present if any be If to the infant this in deed were very magical not preaching but inchauntement to preach to the infant who vnderstandeth never a vvord To the people Hovv so vvhereas the sacrament is not for them the baptisme is not to be applied to them the signe or element must be ioyned to make a sacrament not for the standers by but for the receiuers ¶ Because this vvhereof vve now intreate is the most necessarie and substantial part of the sacrament and also of these sermons we must somvvhat more exactly sift and search the true meaning of this word preached which is of so great authoritie and operation in geving life and spirite to the Scottish and Geneua sacraments otherwise very dead and deadly VVherefore I desire a litle more particularly to be resolued and ansvvered vvhat word preached this is whereof dependeth the life and sovvle of their sacrament Hath euery sermon this grace Doth every idle preaching of a minister geue life and sowle to the sacrament and with common bread make such a wonderful coniunction of Christs body as M. B. telleth vs VVhat if out of the pulpit he tel a tale of Robin hood and litle Ihon VVhat if he do nought els but inveigh against the Pope the Cardinals Purgatorie praying to Saints so forth VVhat if he fal in commendation a common argument among the ministers of love matters and chamber-worke as VVigandus an Archprotestant one of the framers of the Magdeburge Centuries writeth that once him selfe was present vvhen a gospelling minister in his sermoÌ„ to that effect cited aboue 20. verses out of Ovid dâ— arte amandi which also to be a common veine of preaching in Scotland it is wel knovven testified Doth every such pulpit talke geue sowle to your sacrament Yovv wil say no. For albeit both in ScotlaÌ„d EnglaÌ„d a number of CoÌ„munions are currant passe wel with such Sermons both the CoÌ„munions Sermons are compted perfite enough the multitude both of ministers and Protestants like this kind of preaching best yet vvhen they come to M. B. scanning he as vve may here perceiue vvil dislike them find theÌ„ deficient VVherefore let vs put the case somwhat more indifferent VVhat if the Minister make his sermon of the creation of the vvorld of the fal of Adam of the patriarchs mariages of the deluge of the childreÌ„ of Israels captivitie of the old law VVhat if he talke of
blud of the death of Christ If he looke vpon a picture of Christ not reverently vvhich as hath bene proved offereth Christ spiritually to the sowle better then any bread and vvine ministred at the best communion vvhere soever they breake theyr bread most bissilie if vvith the external sight of the picture he internally receive not Christ is he giltie of so great sacrilege as these vvords import â— doubtles not For so should vve multiplie sinnes and make men to commit sacrileges almost in every thing they do for that every creature as hath bene shewed is as nighly ioyned to Christs body as is their signes and seales of bread and vvine and represent Christ as perfitly and offer him to the faith mind and remembrance of every Christian as presently And albeit oftentymes Christian mâ—n in deed offend in not taking and vsing such occasions to remember Christ and so by faith to eate Christ as God offereth them yet such omission negligence is not to be condemned as sacrilege against Christs body and blud vvhich here is spoken of The self same may be conceived of a number of like examples If the minister ready to baptize a child and perceiving his hands sowle take a handful of vvater out of the font and first vvash his hands albeit he playeth a sluttish part and offendeth yet no vvise man vvil say he is gilty of Christs body and blud no more then he is gilty of the kings body and blud vvho to vse M. B. his example having the kings image and seale in wax by him and vvanting vvax to scale his owne letter breaketh the kings seale and applieth it to his owne vse These similitudes are of like condition qualitie therefore whereas for not discerning the body and blud of Christ in the sacrament a man is condemned as gilty of Christs body and he is not so in any of these matters hereof it is plainly inferred that Christs body is otherwise in the sacrament vvhereof S. Paule speaketh then in any of the rest ¶ The other argument vvhich M. B. alloweth to the Catholike is this The bread which the wicked eate is not naked bread bâ—â— the sacrament The sacrament hath ever coinoyned with it the thing signified Therefore the thing signified is geuen to al. To this argument M. B. pretendeth a double answere but geveth a single and the sâ—me very single and simple â—â— deed VVhat saith he if I graunt them al this argument there should no inconvenience folow For the thing signified â—ay be geven to al that is offered to al and yet not received of al. A man vvould thinke that when he thus beginneth vvith what if this vvere but a florish before hand being in deed al his answere vz that the wicked get the body and blud of Christ offered to them conioyntly with the word and sacraments but wanting faith they receive the bread but not the body This is the argument and this is his answere And although the argument be not very strong yet by the vveaknes of his answere it is much bettered For if the entier sacrament consist of not bread alone but bread vvith the body that is the thing signified how can it be truly said that the vvicked receive the vvhole entier sacrament vvho receive the one only more base and corruptible part For vvhereas M. B. maketh his foolish and childish evasion in saying To the vvicked is geuen that is to say is offered this is to play the boy in matters most grave and serious The sacrament is geven and received not offered only The sacrament consisteth of two parts bread the thing signified The bread alone is not the sacrament no more then a body alone is a man vvalles alone are a howse paper is a booke cloth is a gowne or vvheat is a loaf of bread VVherefore vvho so receiveth bread alone receiveth the sacrament no more then he hath a howse vvho hath the only vvalles vvithout ether foundatioÌ„ or roose then he hath a gowne vvho hath only a peece of cloth as it came from the draper vvithout stitch or cut So that the argument as M. B. maketh it standeth stil in force notwithstanding that childish sophistrie yea notvvithstanding ought that he can say against it by the rules of his Theologie And thus much Pet. Martyr frankly graunteth VVhereas saith he there are two parts of the sacrament the signe and the thing signified if a men wil speake of these matters exactly he must say that the wicked receive not the whole sacrameÌ„t but one only part that is the bread And a litle after The wicked in the holy supper receive nothing els but bread wine and consequently they receive not the sacrament nor any sacrament at al. ¶ VVhich albeit it be the general doctrine of the Calvinists for the Lutherans are contrary to them in this no lesse then are the Catholiks yet somwhat other to helpe this poore beggerly bread of theirs or to shew the vanitie and inconstancie of their doctrine I vvel briefly by their owne Theologie prove that the evil Protestants except they be plaine Apostataes and Atheists as many are receive not only the bread but also the thing signified as vvel as M. B. him self and therefore that al his talke against S. Paules vvords is mere sâ—ivolous cavilling vvithout any ground of learning not only Catholike but also Scottish or Genevical For vvhat is there that baâ—â—eth a common Protestant though in life he be never so bad and impure from receiving by faith the body of Christ as vvel as the minister He eateth the bread as vvel as the minister there is the body of the sacrament The life and sowle is put in to it by the ministers sermon as before vve are taught Now vvhen that evil Protestant after the sermon receiveth it vvhy receiueth he not their perfit ful and entier signe vvhereas he receiveth that vvhich hath both matter forme both body and sowle If M. B. reply that he lacketh faith vvhich is most necessarie I answere first that his faith is altogether impertinent to this purpose for that the sacrament hath before his total nature and complement vvhich can not be taken away by his faith vvhich as being very good maketh not the sacrament not is required as essential thereto so nether being very baâ— can it marre the sacrament from vvhose essential perfection it vvithdraweth nothing I say further that such a Calvinist be he vvicked in the highest degree so that he be not an Apostata hath faith good inough to receive besides the bread the thing signified that is Christs body For how is that receiued eaten by faith In vvhat sort thus that as his eye seeth the bread broken so his mind remembreth Christs death and passion And vvhat hinderance I pray yow is evil life to this imagination Can not this remembrance stand vvith evil life Can not he if
his vvit and memorie be but very indifferent especially vvhen he is first vvarned by the minister and after seeth the bread and vvine conceive thus much as vvel as the most honest man in the congregation For let M. B. marke vvel vvhat it is to eate Christ spiritually in their sacrament By his ovvne definition and the coÌ„mon consent of his maisters this eating hath no relation or dependence of charitie of honestie of vertue of good life but only of faith Bring with yow to the table saith M. B. not one mouth only of your body but also the mouth of the sawle VVhat is that A constant persuasion in the death of Christ and al goes wel This persuasion my Protestant of vvhom I speake vvanteth not For I presuppose him to be no apostata though I graunt him to be an heretike and therefore he doubtles hath this mouth of his sawle and therefore eates Christ and so al goes wel Again As the mouth of thy body takes the bread so them â—â—â— of thy â—awle takes the body and blud of Christ by faith For by faith and a constant persuasion is the only way to eate the body and drinke the blud of Christ â—nwardly Then inwardly doth this evil Protestant eate Christs body and inwardly doth he drinke his blud For being a Christian though a bad one he must needs have a faith and constant persuasion of Christs death Christ saith Peter Martyr in the 6. of S. thou promised to gâ—ve his flesh to be eaten And that which he then promised he performed in his lâ—st supper But not then only He also performeth it now so often as we truly beleeve that he hath dyed for vs. VVhat need I repeatâ— that vvhich is most evident that the vvicked have this faith of beleeving Christs death therefore eaâ—e spiritually the flesh of Christ Calvin goeth one point further requiring that they beleeve Christ not only to have died vvhich only M. B. and Peter Martyr vâ—ge but also that he beleeve Christ to have risen again VVhâ—â—â—as I sinâ— in Beza is a question of great 〈◊〉 and not beleeved of many Protestants But yet I presuppose â—â—â— Protestant not to be proceeded so far but â—esting in the vulgar heresies of Calvins Institutions or the Scottish confession of faith not to deny Christs death or resurrection and then nothing yet is said but that he eateth Christ truly by faith be his life never so detestable And thus vvhereas M. B. saith that no evil receive Christ I must conclude rather that al evil receive him after their doctrine as now appeareth But yet remaineth one farther subtilitie vvhich M. B. afterwards toucheth and greatly magnifieth Learne me saith he to applie Christ rightly to thy sowle and thâ—w hâ—â— wonne al thow art a great Theologe Let vs in the name of God learne this high mystical point Is there any other applicatioÌ„ of Christ then by faith by beleeving his death and rejurrection No doubtles as Calvin Beza Martyr M. B. him self have often told vs. Then this is not so mystical a point nor able to make so great a Theologe except every â—inker and cobler that beleeves his Creed be among the Protestants a great Theologe because perhaps most of their chief Ministers and preachers beleeve not so much Na saith M. B. there is yet a farther degree deeper mysterie in this eating and application Let vs once have a plaine descriptioÌ„ thereof that we may know vvhere to rest and vvherevnto vve shal trust That M. B. geveth in these vvords The eating and drinking of the sowle is no other thing but the applying of Christ to my sowle the applying of his death and passion to my sowle Yet this must be made somwhat more plaine and intelligible For as M. B. obiecteth afterwards Christ him self his body and blud can not be geuen or applied to thee seing that looke how great distance is betwixt heaven and earth as great distance is there betwene the body of Christ and thy body or sowle even so touching Christs death passion that is now long sithence past and as the Apostle teacheth he being risen from death dieth no more but liveth at the right hand of God â—â—â—nally and how then applâ—e yow his death and passion to â—â—â—â— sowle Thus and this must vve take for the chief last resolution vvhich this man here geveth vs and vvhich 〈◊〉 learned maketh vs great and profound Theologes The eating of the sawle is no other thing but â—â—e applying of Christ to the sawle that is to beleeve that he hath shed his blud for me that he hath purchased remission of sinnes for me This as being the very key and summe of that he preacheth concerning this matter in his next sermon he enlargeth thus VVe eate the flesh of Christ by faith and drinke his blud chiefly in doing two things first in calling to remembrance Christs death and passion how he dyed for vs. The second point of this spiritual eating stands in this that I and every one of yow beleeve firmely that he died for me in particular that his blud was shed on the crosse for a ful remission and redemption of me and my sinnes In this staÌ„ds the chief principal point of eating Christs flesh VVel then now vve know a thorough perâ—ite definition and explication of this spiritual eating and drinking to vvit that every man in particular is bound to beleeve that Christ died for him for so I interpret M. B. his meaning and not that every man is bound to beleeve that Christ died for M. B. shed his blud for M. B. and purchased remission of sinnes for him as his vvords sound to conclude my purpose I say vvhat Protestant if he be a Christian doth not thus applie Christ vnto him self doth not thus eate the body of Christ and drinke his blud except he be in desperatioÌ„ or as hath bene said be an Apostata so no Christian For no man can have the name of a Christian â—â—cept he beleeve the death of Christ vvhich vvas suffered according to Christs owne teaching his Apostles both for the sinnes of every particular Christian also of the vvhole vvorld He is the lamb of God which taketh away the sinnes of the world He came in to the vvorld and vvas incarnate to save his people from their sinnes To Christ al â—he prophetes geve testimonie that al receive remission of sinnes by his name vvhich beleeve in him He is the raunsom and propitiation for our sinnes and not for ours only but also for the whole world and so forth in every Gospel Epistle and almost in every chapter of ether Gospel or Epistle so plainly that no creature having the name of a Christian can doubt but Christ died for him and by his death purchased remission of his sinnes therefore every Christian be he never so evil applieth Christ
Paule and cited by M. B. is examined and by it is cleerly proved that the Protestant faith which they cal so is no faith such as S. Paule meaneth but mere fansie and imagination Christ in this world did esteeme of carnal cognation which M. B. wickedly denieth His wicked corruption of Christs words that Christs flesh is vnprofitable is directly against Christs owne preaching and our faith of the incarnation He in taking from the body al real coniunction with Christ infinuateth a denyal of the resurrection of the body as Luther and the Lutherans prove plainly against the Calvinists M. B. his obiection taken out of the Gospel that corporal tuitching of Christ is vnprofitable VVhy Christ required faith what maner of faith in them whom he cured from diseases The place of scripture which M. B. obiecteth as likewise many other proveth the cleane contrarie of thâ—t for which be pretendeth it vz that corporal tuitching was a â—â—re immediat cause of health then tuitching by only faith May had benefite of Christ by only corporal tuitching of hiâ— much more by both corporal also spiritual receiving him in the B. Sacrament CHAP. 16. HEnce forward the principal argument concerning the sacrameÌ„t newly entreated of for here is much tedious repetition of old things of the vvord sacrament vvhat word is necessarily required to make the sacrament the doctrine of seales and confirmation of mens right and title by seales c. vvhich being already drawen in to their several places and answered before I vvil therefore omit here coÌ„sisteth ether in refelling the Catholike doctrine tâ—â—ching Christs real presence or in confirming a vulgar opinion that Christ is eaten by faith vvherein he bestoweth many vvords vvhich of them selves are not amisse but that they are applied to an evil end as that the spirit of God vniteth Christians to Christ that Christ is conioyned to vs with a spiritual band that this is wrought by the power and vertue of the holy spirite as the Apostle saith 1. Cor 12. 13. that al faithful men and women are baptized in â—ne body of Christ that is are conioyned and fastned with Christ by the moyen of one spirite c. that faith is a spiritual thing that it is the gift of God powred downe in to the â—â—â— of men and women wrought in the sowle of every one and â—â—â— by the mighty operation of the holy spirite that we â—â—â— Christ spiritually by remembring his bitter death and pa 〈…〉 c. These and a number such other sentences in which he spendeth many pages of this sermon are in them selves good true Christian and Catholike But vvhen â—e applieth al this coniunction of the spirite to exclude the coniunction vvhich is wrought by Gods spirite to but yet not only spiritually but also corporally vvhen he acknowlegeth no other receiuing of Christ in the sacrament then that vvhich is vvrought as vvel vvithout the sacrament vvhen soever vve remember his death and passion vvhen he so advaunceth this manducation by faith as though there vvere not only no manducation so profitable but also besides that no true manducation of Christs body at al in this he plaieth the sophister in vndermining one veritie by commending an other he plaieth the part of a craftie enemie vvho sheweth bread in the one hand and vvhile we behold that striketh vs on the head with a stone which he holdeth in the other in one vvord he plaieth the very heretike vvho ether thinketh him self or would his audience to thinke that one part of Catholike faith gaynsaith an other that the spirite of God vniting Christians vvith Christ their head spiritually excludeth al corporal participatioÌ„ which most of al confirmeth increaseth that spiritual coÌ„iunction that spiritual eating by faith or remembring Christs death passion is an enemy opposite to the real coniunction of his body vvhich Christ him self appointed for that special end amonges other that it might streÌ„ghthen our faith spiritual maÌ„ducation both in the sacrament out of the sacrament and make vs perpetually more mindful of his death passion Vnto vvhich mindfulnes careful meditatioÌ„ we are a thousaÌ„d times more stirred by one thought vvhen vve conceive the same his most pretious body here truly and really present and though glorious eternal invisible and indivisible in it â—ell yet visible divided and broken in the sacrament for our benefite and nurriture vve are I say more stirred to remembrance of Christs death and passion by one such cogitation then by al the bread broken and al the â—â—nkardes of wine that are in a vvhole yere filled out and empâ—ied by the bretherne and sisterne in al the suppers communions of Scotland and England ¶ Before M. B. come to extol his spiritual manduâ—â—tion by â—aith he frameth an obiection as made by the Catholikes and by answering the same maketh way as it vvere and entrance to that matter His obiection is this If say they Christs flesh blud be not received but by faith in the spirite then we receive him but by an imaginatioÌ„ by a conceit and fantasie This is the obiection as he frameth it vvhich albeit it be none of ours if it be taken generally as though al manducation of Christ out of the sacrament vvere imaginarie or fantastical which is wicked to speake or think yet being applied to the Protestants receiving by their â—aith it is good and for such I acknowlege it For their receiving by their â—aith is mere imaginarie and fantastical to speake the best And let vs see how M. B. can answere this obiection So saith he they count faith an imagination of the mind a fantasie and opinion But if they had tasted and felt in their sowles what â—aith bringes with it alas they would not cal that spiritual iewel only iewel of the sowle an imagination That we account faith an imagination or fansie is â—alse though one of the founders of your faith that is Zuinglius and his Tigurine church cal it so Howbeit we cal it not so nor thinke of it so but esteeme it as a verie iewel of the sowle though not the only iewel as yow falsely terme it For that besides the cardinal vertues which also an iewels of the sowle and a number of graces of the hoâ— ghost reckened vp by the Apostle every man that haâ—â— a litle skil in his Christian Catechisme knoweth that among the 3. Theological vertues hope is a iewel of the sowle as wel as faith and charitie a iewel of the sowle more pretious and better then â—aith as the Apostle expressely teacheth â— Cor. 13. 13. and by the one and the other is engendred in good Christian Catholike men a great confidence ioy and consolation of mind and by the one and the other they feele in their harts the holy ghost making them to crye Abba pater they hope confidently by the testimonie of that spirite that
they are the children of God and his â—eyrâ—s And by this firme hope vvhich the Apostle significantly calleth the confidence and glory of hope not of â—aith they patiently expect and attend that which yet they see not Thus vve speake and thinke of Christian and Catholike faith and never cal this imagiâ—ation or fansie But if yow aske vvhether we make so light account of the Protestant â—aith that vvhich was invented by Luther vvith the help of his old man after received by Zuinglius and set forth by Iohn Calvin this in deed vve account a very imagination and fantasie or rather a most vvicked presumption and damnable arrogancie And what can yow say to the contrarie or reprove vs for thus thinking and thus saying Mary say yow the Apostle describing it Hebr. 11. 1. cals it a substance and a substantial ground Looke how wel these 2. agrees an imagination and a substantial ground They cal it an vncertaine opinion fleeting in the brayne and fantasie of man he cals it an evidency demonstration in the same definition Hereof M. B. concludeth See how plat contrarie the Apostle and they are â—â—â— the nature of faith If a man should aske yow in vvhat Apostle yow find this definition of â—aith I suppose your answere would be in the Apostle S. Paule vvhom by the name of the Apostle we commonly meane and who is vniversally of Catholikes esteemed the author of that epistle If yow answere so as of necessitie yow must then by the vvay yow may note and hate the rashnes of your felow-ministers of England vvho in their late editions of the new testament have taken away S. Faule or the Apostles name from that epistle Yow may note and condemne the wickednes and impietie of Beza vvho in Calvins life making a register of Calvins Comments vpon the new Testament â—aith that he hath written Vpon the Actes of the Apostles Vpon al the Epistles of S. Paule Item Vpon the Epistle to the Hebrewes as though this vvere none of S. Paules so both Calvin Beza labour to persuade both in the argument also in their comments vpon the same Epistle But let this passe Come we to the Apostles definition vvhich is this Faith is the substance or substantial ground of things which â—â— to be hoped for an argument or sound firme probation and persuasion not as M. B. wil have it an evidence and demonstration for evidence and demonstration is against the nature of faith of things which appeare not noâ— are comprehended by reason and therefore are not evident as demonstrations are to reason and vnderstanding and yet for obedience to God and his vvord which passeth al humaine evidence and philosophical demonstration we frame our wil to obey it and by the same make out vnderstanding to geve firme assent and beleefe vnto it how so ever humaine reason or argument suggest the contrarie As for example in the Catholike Church vpon Christs vvord assuring that in the sacrament is his true natural body the same vvhich was delivered crucified for vs to al Catholikes how so ever they live wel or il faith is a substance ground and foundation of this veritie a â—ound firme and vnremoveable probation and persuasion that thus it is although it appeare not evident to them nether can they prove it by any demonstration or manifest reason if they be once removed from the word of God authoritie of â—aith By such faith â—aith the Apostle we beleeve the creation of the world and al things vvhich are therein By such faith Abraham and Sara old and barren received power to have a child because they beleeved he was faithful who had promised vpon vvhich promise and word of God they so rested that they hoped against hop For which cause of one man even dead by common estimation there rose thousands in multitude like the sand of the sea This faith vvas the right cause why Abraham at Gods vvord was fully resolved to have offered in sacrifice his only begotten sonne Isaac in vvhom the promise of such infinite posteritie and the Messias to come was made And though he could not see by ordinarie reason or discourse how the performance of that promise could stand vvith the death of that his only sonne in whose life and by whose life the promise was to be fulfilled yet thorough this substantial ground of â—aith he persuaded him self that albeit he could not reconcile those two points which seemed to him contrarie yet God vvas able to do it vvho could rayse him vp after death and so after death make him to beget children and multiplie as he had promised To this end the Apostle Paule referreth his examples and discourse of faith that by it as by a sure certain and infallible rocke ground worke or foundation in al adversities we are susteined borne vp and confirmed in assured beleef of vvhat soever God hath said promised ether touching this life or the life to come And vvhat maketh this for the Lutherish or Scottish special faith vvhereby every Protestant Lutheran Zuinglian Anabaptist or Caluinist vvarranteth him self that his sinnes are remitted that he is an elect he is iustified he is the sonne of God and as sure of heauen as Christ him self VVhat one sentence worde or peece of vvorde findeth he ether here in this place of S. Paule or in the whole corps of scripture to coÌ„firme this special faith S. Paule a 100. times speaketh of faith of diuers fruits effects of â—aith but among theÌ„ al what one place is there where faith signifieth that every particular man is bound thus to beleeve that such beleef is necessarie as an article of his Creed vvithout vvhich he can not be iustified nor communicate vvith Christ Let any such text of Apostle or Euangelist be shewed and I yeld If there be no such place as questioÌ„les there is none and this kind of faith being but lately inuented by Luther and his old man and never heard of before and lest of al among the Apostles therefore can not be mentioned in any part of the Apostles vvritings it is as vnfit to applie the Apostles speaches of the Catholike faith to this Lutherish CalviniaÌ„â—aith as it is to applie the EuaÌ„gelists words spokeÌ„ of Simon Peter prince of the Apostles to Simon Mag prince of al heretikes or to interprete of Beelzebub the god of Accaron the duties honors sacrifices appointed for the God of the Hebrues the creator of heaveÌ„ earth And this place which M. B. meÌ„tioneth is so far of froÌ„ approving that Lutherish faith or presumption that it cleane overthroweth and destroyeth it not only in the iudgement and verdite of a Catholike man but even of M. B. him self For the faith whereof the Apostle speaketh is a sure substantial grouÌ„d for that it is built vpoÌ„ gods word which is most certaine infallible and so vvith that there can
and played his part though not condemning Carolostadius yet bringing a new kynd of faith in that behalf forthwith al or the greatest number as Zuinglius him self vvriteth euen of those qui vehementer â—rant Carolostadiani who of late were marvelous eager Carolostadians forsooke Carolostadius and ioyned them selves to Zuinglius After how Zuinglius vvas put out of countenance by Calvin and at this present how Clauin is in Germanie disgraced by the Anabaptists in England by the Puritanes and Martinistes and bretherne of love other fresh â—ects vvhich bud vp every day control Caluin and draw multitudes after them for that they bring a gâ—eeneâ— and newer and more fined gospel this is so puâ—â—â—â—â—â—ly knowen that I need not to make â—lâ— herein and vvhat is the reason hereof but because this Gospel be â— of Carolosiadius or Zuinglius or Caluin or Puritans or Anabaptisis or Familie of love is a Gospel of meÌ„ a Gospel devised by light braynes vvhich go about to pervert the true and Apostolike Gospel It is not that Gospel of Christ vvhich Christ by him self first and after by his Apostles preached to continue in al ages It is not that word of God which remayneth one the same for ever but it is the vvord of a few light lecherous infamous Apostataes inuented by them selves vvith assistance of the devil to serve their owne vvanton lustes and appetites for this reason hauing his ground and foundatioÌ„ vpon the fansie of such men can not have other constaÌ„cie then haue the first founders coyners of it But the Gospel of Christ the Catholike vniversal faith vvhich he planted as it came from heauen so hath it that eternitie that heauen and earth shal passe and perish before any peece or parcel thereof As the author of it vvas god and the preachers thereof being principally twelve though diuided and scattered throughout the vvhole vvorld vvere always guided by the same God vvhich is one and indivisible so the Gospel vvhich these many preachers sowed vvas one and the same in al quarters corners of the vvorld in Iurie in Asia in Grece in Macedonia in Italie in Africa in Spaine in France vvhere ever they set their foote planted churches and left successors and so hath it bene preserued by the grace direction and internal guiding of the same God far othervvise then vve see in this new Lutherish Gospel vvhereof the author being but one as many vvil have it that is Luther or at the most two Luther and Zuinglius as our English in their Apologie like better although some loyne a third yet vvithin a short time in some one prouince hath multiplied in to not only twelve different contrary gospels but more then twelue tymes twelve as by faithful calculation of learned men is â—ccorded and by plain reason and historical demonstration may be proved Christ in that his Church ordeyned a peculiar vvorship of God his father consisting in sacrifice according as god had taught al nations ether by the very law of nature vvritten in their harts as in the old Patriarkes in the Greekes and Romanes c. or by the vvritten law deliuered to Moyses as in the politie of the Iewes In this there is no vvorshipping or acknowleging of one God by sacrifice but a prophane contempt of al such vvorship vvherein this new congregation is far more irreligious and godles then ever vvas any knowen estate of Gentils and Pagans In that Christ left divine sacraments as fountaynes conduits of his heavenly grace of vvhich the rest being altogether reiected by these reformed bretherne 2. are only in name reteyned but in effect made no iote better then the old Iewish vvasihings rites and ceremonies that is are not reteyned and â—oâ—deÌ„ at al for sacraments of the new law In that Christ appointed ordinarie meanes vvhereby his people falling might procure remission of their sinne vvhich in this new congregation is counted a matter straunge and vnpossible as though they had never heard of Christ the sonne of man in earth â—orgeuing sinnes to men and imparting the same puissance to his Apostles and disciples vvhom he made gouernors of his church Briefly to that the Apostles committed left a short epitome of Christian saith to be particularly beleeved in euery parcel and sillable of al Christians as most sure and infallible and so hath the faith thereof bene preserued from the Apostles preaching to this age and shal be for ever vvhereas in this new kiâ—k gospelling congregation scarce any one of them is beleeved a right very many are expressely denyed as in this treatise hath bene particularly declared I omit a number of fowle cankered heresies coÌ„demned vvith the authors by that primitive Church of Christ vvhich now are embraced and extolled as Gospellike by these new Euangelical bretherne I omit the gratious discipline regiment and order set downe in that church by Christ and his Apostles contrarie to which in this Synagogue is nothing but a Babylonical misâ—â—der and confusion vvhere ether the sheep coÌ„maund rule their pastors as in England some territories of Suizzerland and Germanie or an equalitie of Ministers vvithout superioritie of bisshops and prelates destroyeth the verie face of al orderly regiment obedience and discipline as in Scotland and Geneva these vvith a number of such dissimilitudes betwene that church of Christ and this of Iohn Knox or Calvin I voluntarily let passe because they are vvithout the compasse of this discourse and vvhereof there hath not bene much mention made heretofore These few may suffise to iustifie both the nobilitie the vvhole youth and every other man vvoman and child of any degree or calling vvho soever forsaketh this new Gospel and ioyneth him self to the old vvhich fault is no greater how so ever M. B. be grieued at it then it is for one that is blind to desue sight for a man that lieth in extreme danger of death to vse the meanes of procuring life one that is tossed amiddest the vvaues rocks of the raging seas to desire a quiet port and harbour in plaine termes then it is for a Christian to forsake heresie and embrace truth to forsake schismatical conuenticles to leave fantastical vayne and discordant opinions of men betake him self to the one only Apostolike Catholike Church and faith of Christ Iesu vvho is God blessed for ever Laus Deo A TABLE OF THE SPECIAL POINTS HERE ENTREATED concerning the Catholike faith and Sacramentarie heresie A A Gapâ— feasts of charitie in the primitive Church what they vvere pa. 245. 246. 251. Altar and Table vsed for one in scripture pag. 249. both are referred to sacrifice pa. 248. 249. Altars in the primitive church pag. 249. Anabaptist Martyrs pag. 305. called Martyrs of the devil by Calvin Ibi. The like iudgeth Luther of the Caluinian Martyrs 305. â— Austin vily corrupted by the