question in controuersie whether this doctrine concerning the reall presence of Christes very fleshe in many or all places at once can stand wyth the truth of Christs flesh whether wee consider it after or before the glorification thereof Now we stoutly and safely deny that Christs fleshe at any tyme can be in many or in all places at once and wee saye that it can not by anye necessary or fitte consequence bee gathered either from this hys walkyng vppon the waters or in that hee entered into the place where hys disciples were the dores being shut or in that hee arose againe the stone of the Sepulchre or Toombe Iohn 20.19 Math. 28.2 Certain reasons alledged for proofe of his assertion not beeing remooued or rolled awaye by mannes handes And of thys wee haue sundrye reasons for firste these myracles seeme rather to bee doone in the waters themselues made harde and firme not onelie vnder Christs feete but vnder Peters also than in Christs owne bodie the like whereof also is to bee saide touching the wall and sepulchre Matth. 14.29 the heape or weight whereof did sodainely yeeld vnto the body of the creator Moreouer though we shold grant that they were to be seene in the very body of Christ yet doth not the withholding of a bodily weight or the withdrawing of it for a time or else this thinnesse as a man woulde say of a bodilie heape either abolish a bodie it selfe sith it dooth at any hand take away the quantitie of a body or implie contradiction as they are woont to say in the schooles But we affirme that a true and very bodie can neither want quantity or circumscriptiblenesse but it shal cease to be a bodie neither can it be at once in one place as circumscribed and in an other place as not circumscribed but that we must of necessitie conclude both that it is a bodie and that it is not a bodie which are assertions meerelie contrarie The summe of all these thinges is this or tendeth to this ende namelie that this opinion of the reall consubstantiation of Christes flesh with bread and wine is most false and vntrue as by meanes whereof the trueth of Christes fleshe is vtterlie abolished Now againe The second reason against consubstantiation See the first before pag. 65. euen by this most weightie argument following may this forgerie and deuise be confuted namelie because it plainlie and wholie standeth vp against the analogie and proportion of faith so little need or iust cause haue the defendors thereof to call vs backe to the power and force of faith Acts. 1.11 Marke 16.19 The scripture witnesseth in manie places that Christes flesh ascended vp aboue the heauens and that there also at this day it remaineth we may not therefore seeke for it in earth otherwise it should not be an ascending but a vanishing away for the time Certeinlie A generall rule no man can trulie be said to come or go vp thither where he now was or to go away descend or be absent from the place where he remaineth Looke therefore in how manie places these things are spoken of Christ according to his flesh and that without anie figuratiue kinde of speech by so manie most strong and inuincible testimonies there is confirmed vnto vs the true taking away of the bodie of Christ from vs and also that reall dotage of the presence of Christes flesh vpon the earth that is to say thys opinion which the Dokits Marcionits mainteine sufficientlie confuted Of these see before pag. 70. As for that that they vrge against vs An obiection answered saieng How absurd is that that Christes flesh is now in heauen and no where else It is easilie answered that we speake no otherwise than Peter Acts. 3.21 Acts. 1.11 yea than the angels themselues haue spoken And though they say further that by this meanes we shut vp Christ as it were in a prison where as yet notwithstanding the right hand of God that is to say his heauenlie power and authoritie whereat he sitteth is euerie where What for all this Answer vs this and tell vs whether that being on the earth absent from heauen for he had not ascended thither where he was then present or whether that being in the virgins wombe or wrapped vp in swadling clothes lieng in the crib he was shut vp in prison Yea sith euerie bodie is conteined in his owne place yea things without bodies are yet notwithstanding included in the proprietie of their nature for onelie the Godhead is infinit what can follow else of this their most absurd argument and reason Absurditie in reason by the aduersaries argument than that all things are full of prisons and prisoners And though we should say that vnder the termes of sitting at the right hand Philip. 2.9 there is meant the verie selfe same thing which the apostle simplie and without trope saith that Christ to wit as he is man hath receiued that is to say a name aboue all names yet it should be no lesse fond and absurd thervpon to gather and conclude the presence of Christes flesh in euerie place A similitude that if we would affirme that the bodie of some king is as large and wide as the bounds of his kingdome are brode But say they Another obiection answered Christ being present gouerneth all things We answer that is true as he is God and yet the person of Christ is not for al that rent in sunder or diuided For euen Christ man being euerie where the Lord is present also euerie where much more in the supper In what respect Christ is present euerie where howbeit not as in respect of the manhood it selfe but as in regard of another that is to say as he is one person not in himselfe as in regard of his manhood but in the verie nature of the Godhead it selfe of which the humanitie was so assumed that it is one subsistence or being togither with it as a little while ago we declared Therefore the man Christ is in deed present to wit as he the selfe same is Christ God and yet the manhood of Christ is not now in anie other place than in heauen The third obiection answered Ephes 4.10 But it is yet further obiected that Christ went vp into heauen to fulfill all things I grant it wherevpon also I gather that hee fulfilled not all things till he ascended and that therefore the definition of the personall vnion taken from habituall grace as they call it of which we haue said some what before is false and fond Yea I gather this further that if he did truelie and in deed ascend that that his flesh was not in heauen before he ascended thither that it ceaseth to be on the earth after that he ascended from thense into heauen But say they he ascended to fulfill or fill all things The same obiection vrged yet answered therfore he filleth
Christes flesh is now also and that in deed and verilie present both into the heauens into which he ascended and in the earth likewise and that also in all places in which that bread and that wine is deliuered or giuen to such as come to receiue it I will say nothing of them that are not ashamed to affirme that Christes flesh euen from the verie first moment of the personall vnion was togither and in deed present both in the crib and in the heauen yea euerie where present To this first of all they answere The aduersaries obiection that Christes bodie cannot without great wickednesse be made subiect to the law of nature for that bodie that was taken into the vnitie of the person hath receiued farre other vnmeasurable giftes and graces But heere I beseech you wey well what we answer The answer We confesse that there is great regard to be had of that same grace and gift of the personall vnion by which wee cannot but confesse that the manhood of our sauior Christ was so highly exalted that onelie the Deitie or Godhead excepted according to which he is euen greater than himselfe it hath atteined and gotten a name which is aboue all names that is to saye Philip. 2.9.10 that all things created are subiected vnto the same yet for all that that followeth not heerevpon which these men coldlie suppose or fondly imagine for this is the question now betweene vs whether Christes manhood do in deed place it selfe euerie where or in manie places togither at one time to be receiued with our hands and mouth and not what it hath obteined from another or in respect of the other nature to which it is personallie vnited but rather whether this proprietie which in deed is proper to the Godhead alone be in the manhood to wit to be euerie where or in diuers places at one and the selfe same season Schoole men faile manie times in terms but now and then hit the matter And this is that matter which the schoolemen haue by a barbarous word if you respect terms but not by an vnfit word if men will wey the matter called by the name of habitual grace Now this difference being alreadie put downe which skarslie anie vnlesse they be altogither most contentious will denie we say that such doo in deed euacuat Christ or make him of no force as denie Christes flesh Though Christ man be not euerie where yet Christ God and man is euerie where as in respect of another that is to say not in it selfe but according as it is ioined to another to wit so farre foorth as it is personallie vnited with the person of the word to be truelie and in deed euerie where much lesse will wee denie him to be present in that place wheresoeuer in the worlde his supper is administred For whie should wee denie that concerning christs flesh which in a certaine measure hath place in al bodies yea euen there where som one whole thing is become or made one after an other sort than by personall vnion A similitude A tree or a house is many times saide to be in a riuer whereas yet notwithstanding the vpper part either of the one or of the other appearing aboue the water or riuer and being considered in it selfe is indeed in the aire and not in the water in like sort I am said to sit in this seat or chaire whereas yet notwithstanding I sit but in one part of my bodie onelie Likewise I am saide to speake whereas onelie the tongue considered in and by it selfe speaketh The reason and trueth of these speeches dependeth vpon this that a tree a house a man c is one selfesame whole thing compacted and made of his seueral partes For otherwise that coulde not be truely affirmed or saide of two things in deede separated and sundered one of them from an other Application of the similitude So a man may truely affirme whole christ to be euerie where and therfore much more with the bread in the supper and yet no otherwise but so farre foorth as Christ is considered as some one whole substance and beeing and so also as the proprieties of the natures bee not by this meanes confounded But the whole of Christe that is to saye euerye thing belonging to Christ can not therfore for all that bee sayde to bee anye where else than to bee conuersant in one place at one and the selfe-same time for that can no more be spoken of Christs humanitie in it selfe vnlesse wee will with Eutyches and Brentius Eutyches Brentius confounde the proprieties of either nature than this my hande can bee saide to sitte or these my feete may be said to speake If there be any that vnderstande not these things I beseech them to learne to vnderstande the same and to haue more regarde and consideration both of themselues and of others throgh whose sides they would if they could destroy the truth it selfe He turneth that vpon the aduersaries which they obiected against the truth To come to the point They doo not spotle the manhoode of Christ of that his infinite maiestie who teach that fleshe of his to be the flesh of the Sonne of God but they rather that transfourme and chaunge him who is God and man in one person and make him but to beare or cary God or the godhead neither yet do they spoile the manhood of his maiestie or bring him backe vnto the state and condition of other men which according to the grace that they call habituall that is to saye cleauing to the verie flesh of Christ as if it were to his peculiar subiect or matter wherevnto it shoulde sticke doo acknowledge it to bee vnspeakablye more high and excellent than all other thinges whatsoeuer wythout exception excepting onely the godhead of the worde according to which he himselfe is greater than himselfe as we said before but they indeede bring it to nothing or into some image or signe in their owne conceipts at the least who while they goe about to attribute supernaturall thinges vnto him attributing yet notwithstanding vnnatural things to him or thinges against nature do of necessity destroy and ouerthrowe euen mans nature it selfe for that ceaseth to be humane which hauing lost the essentiall proprieties thereof must needes cease to be the which before it was But we wil incounter with thē by an other reson If this verilie be to diminish Christs glorie and to debase his maiestie to affirme that hee can not indeede be at one time in manie places howe much more then must this be the debasing of hym to say that hee was mortall yea that hee did indeede die And yet wee see that this is that which the Apostle alleageth for the commendation of the most excellent loue that the Sonne of GOD carried towardes vs Rom. 5 6 7 8 c Philip. 2.8 which was yet so muche the more great and excellent by
howe much he did the more debase himselfe Nowe then if the reall taking of all infirmities vppon himselfe sinne onelie excepted hath taken nothing at al from his glorie Hebr 4.15 or impaired and lessened the same how much lesse hath this doone it that he hath for euer taken together with verie flesh the verie proprieties of flesh and that vnchangeably and without confounding But they obiect further Another obiection The answeare thereto that they meane not to abolish those proprieties Thē they must needes attribute contrarie thinges to one and the self-same subiect that altogether in one and the self-same respect to wit to be circumscribed and tied to a place which is the naturall propertie of an instrumentall body The aduersaries absurditie aswel against reason as religion and yet notwithstanding at one and the self-same time to be both in heuen and in innumerable places or else euerye where if you will in earth and so one and the selfe-same flesh shall haue a quantity sette it and also bee without quantitie that is to say shal be both a bodie and not a bodie And what is this else I pray you but to make euery thing of anie thing as wee commonlie say but let vs heare what they do yet further obiect The third obiection They will haue that time that went before the glorofieng of our sauior Christs flesh to be distinguished from that time in which that his fleshe was receiued vp into glorie We grant it An answeare thereto taken from a double absurditie but withall we say that if this reall coniunction of the flesh with the bread doo depend of the glorification of Christes fleshe it can haue no place in that first institution of the supper because this fleshe was not as then glorified but rather most nie to debasing humbling Besides this flesh is offred vnto vs at this present to be partaken by vs not as glorious or glorified The transfiguration of Christ mentioned Math. 17.2.3 c feareth not the aduersaries but that I may so speake euen as it were hanging vppon the crosse Against this exception they oppose and set the miracle of Christes transfiguration But what agreement is there betwixt these two things For of a truth nothing vnnaturall or against nature fel out in the transfiguration neither was there any thing there done that did destroy or ouerthrowe the essential proprieties of christs flesh euen as righteous men shal not therfore or then cease to be very men when they shall shine as the sun Daniel 12.3 or brightnes of the firmament or stars But to be euery where or in many places at one time is a property so cōtrary to al things created as which are indeed finite that it belongeth onely vnto the godhead alone because that alone is infinite To conclude we do in one worde as it were Glorification and wherein it standeth answeare thus Glorification tooke not from Christs body a corporal or bodilie nature that is to say quantity or circumscriptiblenes but it abolished the infirmitie weaknes therof which weaknes he for a time tooke vppon him Nowe by the worde infirmity or weaknesse wee meane not any essential proprietie in christes flesh but that onely which sin brought into mans nature yet altogether without the spot or taint of sin as it was in christ This is that I meane where Christs flesh is saide to bee infirme and weake before the glorification of it that is not spoken in respect of the Godhead to the which hee alwayes hath bin is and shall be inferior but in consideration of that great glory into which afterwards that his flesh was exalted yet so that there must alwayes remaine safe and sound as I haue said heretofore those proprieties of which the very truth of the body it selfe consisteth amongest which quantity and therfore circumscriptiblenes obtaineth so excellent notable a place Cyrillus that Cyrill feareth not to affirme that God hymself could not possibly bee euery where if hee were partaker of quantity They affirme Christes bodie to be euery where He calleth them so because they set themselues against nature and reason Iohn 20.27 Therfore these mē I mean both Vbiquitaries and Antiphisitae hauing opēly denied the quantity of Christs flesh must either gette them to Eutyches his tents and take part with hym or if out of the words of Christ who after hys resurrection willeth some to beholde feele him they wil prooue that he hath not put off the quantity of hys fleshe then they must shewe vs that Christes fleshe accordyng to the quantity thereof can be at one tyme euerye where or in manye places whych euen the godhead it selfe if it haue quantitie can not perfourme as Cyrill openly and truly writeth whose authoritie otherwise these men doo most especiallie abuse for this reall presence of Christ in the sacrament of the altar yea they must prooue that the Angelles lied when they saide Matth. 28.6 Hee is risen hee is not heere For whatsoeuer distinction they may vse if wee can shewe a place where Christes flesh is not then wee are sure it can not be euery where and if it can not bee euerye where then neither can the whole flesh it selfe be at one time and together in manie places Hence also it may appeare Brentius and his followers howe absurde and vnreasonable Brentius his opinion is and those that followe him Philip. 2.6 7. who attribute these wordes of the Apostle The forme of God and the forme of a seruant to the onely humanitie or manhood of Christ in it selfe For they vnderstand by the forme of God that their owne forgerie and deuise of all maiestie and all presence as they call it with which as they saye the flesh of Christ was verily in it selfe indued from the very first moment of the personall vnion which it pleased him for a time not to make manifest and this is it they meane by the worde humbling and abasing And the forme of a seruant they call that state and condition He confuteth Brentius and such as maintaine him as vsurpe the place of the Philippians or rather falsely interpreting it in which it pleased him to remain so often as he wold not vse the forme of God Very well saide surelie if a man wil attribute to one subiect or matter two essentiall forms what shall he els doe but confound one and two together and make them both one And what is that else but to bee mad outright Then it remaineth that by this worde or terme forme these men vnderstand neyther the godhead it selfe nor the manhood but a diuers conditiō and state of this his manhood as which inwardly in it selfe was beautified and adorned with all the powerfull graces effects of the godhead powred into the same and yet that he did not alwaies manifest and disclose them But if this be true Two absurdities or errours we must learn
the spirituall graces not onelie offered but giuen also vnto vs therin and this likewise to be wrought in vs though our sauiour be in heauen in respect of his bodie Acts. 3.21 Psalm 39.12 we heere as pilgrims strangers on the earth by the wonderfull vnsearchable working of his holie spirit in vs and by the meanes of a liuelie assured faith both which being knit togither doo easilie ioine togither thinges that be as farre asunder in respect of distance of place as one end of the earth is from the other and as farre asunder as heauen and earth themselues are or else how could we either beleeue the holie catholike church and feele the communion of saints seeing it commonlie falleth out that the members of that holie fellowshippe are sundered one of them from another in respect of great distance of place or be assured that Christes righteousnesse is become ours seeing he is in the heauen and wee on the earth if by faith we did not take holde of the same and applie it vnto our selues Besides if men should imbrace this sacramentarie opinion what were it but to euert as the trueth of Christes promises so the certeinetie and assurednesse of his word who in plaine termes calleth this holie sacrament his bodie Wherfore be it far from vs to approoue of anie such dotage as defaceth the trueth of the word derogateth from Christe and vtterlie destroieth our owne faith than which what can be more horrible to heare or fearefull to thinke 2 The second extremitie is that of consubstantiation some affirming that there is deliuered to the people they receiue togither with the substance of bread the verie substance of Christes verie naturall bodie so that there is as it were an intermingling or mixture of both the substances in the action of the supper But this opinion is iustlie to be disliked and reprooued not onelie because of the absurdities which it hath common with the heresie of transubstantiation whereof we will speake in the next place but also because it is quite and cleane contrarie to common sence reason confounding and iumbling togither two seuerall distinct substances and making the lesse to wit the substance of the bread to comprehend the greater that is Christes humane bodie yea euen his verie Godhead heauen and earth is not able to conteine Besides it dooth vtterlie take away an essentiall propertie of Christes bodie Isaiah 66.1 Acts. 7.49.17.21 for if Christ in respect of his humanitie be like vnto vs in all things sinne onelie excepted Hebr. 4.15 and we know by the light of reason vnderstanding that God hath bestowed vpon vs yea by verie experience that our bodies are circumscriptible and tied to a place it must needs follow that Christ in respect of his manhood or Christ as he is man is and must be tied to a place and not be in euery place as he must needs be if these mens assertions be true which is nothing els in deed but vtterlie to destroy Christs body which also I prooue against them thus Whosoeuer taketh away the essentiall propertie of anie thing taketh away also the verie thing it selfe This proposition is prooued by this marime in logike If the definition of a thing which cheeflie consisteth of the essentiall propertie of the thing be taken away then the thing it selfe also defined falleth away as for example If reasonable liuing creature which is the definition of a man be taken away what shall become of man or where shall he appeare which is the thing defined whereof also there is good reason because the essentiall propertie is it that constituteth or maketh the thing Hitherto the maior proposition as we say in schooles with the proofs thereof Now foloweth the minor or second proposition But these men take away the essentiall propertie of a thing to wit of a bodie which is to be circumscriptible or tied to a place which is in deed an essentiall propertie of the bodie of man and therefore of Christes bodie as hee is man whilest they will haue him as he is man in sundrie places at one time If anie man will denie this it may easilie be prooued both by their owne writinges in sundrie places and also by the definition of a bodie which is a quantitie that may be diuided according to the threefold measuring receiued amongest men that is length breadth and thickenesse and likewise by the description of a place which is defined to be a nighnesse or touching of the thing conteining and the thing conteined The conclusion therfore is that in taking away place from the bodie of Christ which they doo whilest they place it in euerie place whereas in the nature thereof it can be but in one place at one time they doo vtterlie destroie the bodie or humanitie of Christ or at the least confound it so with the Godhead as Eutyches did that they make a confusion whereas in all trueth and vprightnesse there shoulde remaine a distinction of the proprieties of either nature in his blessed person But of this inough in this place because it is somewhat philosophicall and because also in the next section we shall haue occasion to deale with the like 3 The third extremitie is that of transubstantiation mainteined altogither by the Romish catholiks as they will be called who hold that the bread and wine the substance thereof vanishing away and nothing being left but the accidents or qualities thereof as in the bread roundnesse whitenesse c and in the wine rednesse moisture c are changed and that by the power of certeine words spoken by the preest as they name him ouer the elements they are turned into the verie naturall bodie and bloud of our sauior Concerning this point and the branches therof I minde to speake both more particularlie and more fullie because it is one of the popish opinions that greatlie at this present troubleth the christian world and namelie our flourishing isle of England and also because in the daies of persecution heeretofore both within this land and elswhere it hath beene the common knife that the wicked haue vsed to cut the throtes of the godlie withall as it were the hatchet to chop off their heads It may be that in this my poore trauel some may be conuerted from falshood to truth and so be saued in the day of Christ or if that gratious effect followe not in the aduersaries yet I hope the friendes and louers of truth shall by this meanes be somwhat staied that they be not caried away with certaine inticing and inchaunting wordes in the mouths of some seducing spirites whom Antichrist Satans eldest sonne hath thrust into the worlde to peruert men from the truth and obedience of God 1 First for the name of Transubstantiation I feare not to affirme that it is verye newe and neuer heard of before the days of pope Innocent the third who was about the yeare of our Lorde 1205
vtterlie ouerthrowe and destroy the nature of a sacrament which as all men knowe and confesse must euer consist of two partes to wit of visible elements and inuisible graces the trueth whereof appeareth not onely by the generall consent of all men as before is alleadged but also by the particular viewe of all the Sacramentes mentioned in the olde or newe testament But this trueth is not onely defaced and laid euen wyth the ground but swalowed vp also and as it were broght to nothing if so be it that the nature and substance of the elements bee either chaunged or vanish awaie in this matter of the lords supper as some affirme and hold the things represented by the same come in their place The reason wherof is plaine and euident to witte that the one parte of the Sacrament namely the visible signe is then and there absent And therefore it must of necessitie followe that not onelie the nature of a Sacrament is destroyed but by consequent also the Sacrament it self because the nature of a thing being taken away the thing it selfe can not stand or continue for the nature is it whereof the thing it selfe consisteth Yea this also falleth out vpon it that those men that in the pride and vanitie of their owne hearts inlarge the number of Sacraments aboue them that christ hath left vnto his church publishing to the worlde that there are seauen where indeede there are but two In the true and naturall vse of the worde Sacrament are founde not onelie to bee clippers of the Lordes coine but vtter defacers of his holie ordinaunce in taking from the Churche whatsoeuer they pretend to the contrarie one of those that Christ hath left to the same for the comforte thereof beeing founde likewise by this meanes not onelie presumptuous against Christ but iniurious also to the people in spoiling them of so great consolation So fruitfull in vngodlinesse is the euill weede of corrupt doctrine Indeede if the signe of the sacrament and the thing signified by the same were thinges contrary they might haue some shew of reason for this vnmeasurable affection but forasmuch as wee all knowe them to be not things contrary but diuers no doubt but they not onely may but do very well stand together the one of them beeing so farre from destroying or defacing of an other that they in a most louing consent agree and concurre together to the setting foorth of Gods glorie and the spirituall good and comforte of hys children Wherefore I saye it cannot be auoided but that they doe very ill that do thus malapertlie disioyne and put in sunder such things as God hath most wiselie ioyned and glewed as it were fast together 2 Secondlie I affirme that this doctrine is woonderfullie iniurious vnto the glorified bodie of our Sauiour not onely whilest it fetcheth him from heauen the place of all such blessednesse as can not be conceiued much lesse spoken of into the earth the place of all vnspeakeable miseserie and wretchednesse which yet is not all this circumstaunce further aggrauating the error of this vniust assertion that they make the blessed body of Christ our Lord and god subiect to the call of a mortall and miserable creature the priest I meane as they name him as though if he bade go it should go or if he commaunded it to come it shoulde come c But also whilest it maketh it to be rent and torne in peeces not only with the teeth of good mē a matter which our nature abhorreth both in respect of the rawnes of it also in respect of the substāce of it for we are not Anthropophagi that is eaters of mans flesh but euen with the teeth of the wicked and vngodlie also which euen for this cause if there were no more is most vntrue and false because that then they shold liue for euer Iohn 6.54 in as muche as all that eate his fleshe and drincke his bloude haue this promise that they haue eternall life And yet these wicked menne cease not heere but proceede to further impietie some of the chiefest among them affirming though in deede others are not so resolute in it by whyche also wee may see that there is not so muche vnitie or consent amongest Popishe diuines and doctors as they pretend that mice rattes dogges hogges and other vnreasonable creatures falling vpon consecrated hostes and deuouring the same doo vndoubtedlie eate the blessed bodie of our Sauiour And if they staied heere their sinne were somewhat lesse but this is not all the mischiefe that falleth out in this behalfe for whereas in trueth and christian religion the bodie of our Sauiour Christ is now immortall and in immortall glorie as Gods worde and the articles of our Beleefe agreeing wyth the same doo plainelye teache vs these menne subiect it to putrefaction corruption and wormes by reason of the long reseruation thereof and at the last to consuming in the fire a fact of most horrible crueltie if it were Christes flesh but no maruaile though they deale so wyth him when they handle hys Saints as hardelie as that commeth vnto which thing experience of all ages dooth sufficientlye prooue because it maye not otherwise bee made awaye as they themselues confesse if it be once taken wyth hoarinesse mouldines or such like If any man doubt of the truth and certaintie of these points obiected against them lette hym but reade their owne workes and hee shall see the matter sufficientlie cleared Yea I suppose that the verye aduersaries themselues will not growe so shamelesse as to denie that which with a full mouth and in the open Sunne light hath beene published by the best of their side And if they woulde or shoulde yet wee haue the liues and the leaues the wordes and the workes in sentence and sense for manner and matter to charge them wythall and to throwe this dung into their faces 3 Thirdly I say that by consequent it dooth most cursedly confounde if not vtterlie subuert and ouerthrowe the humanitie of our Sauiour with his Godhead whilest that which indeede and all trueth is proper and peculiar to the eternall Deitie onely for example to be euerie where which can not agree to anie but to GOD alone as both reason and religion will sufficiently perswade if wee will giue eare vnto the same is yet notwythstanding most blasphemouslye attributed and ascribed to his manhoode which as hath beene already shewed before and shall more plainelie if GOD will be prooued heereafter is and must of necessitie since the time of his moste glorious ascension into Heauen and sitting at the right hande of the maiestie of GOD his Father the very onelie seate and throne as it were of his bodilie residence bee circumscriptible and tied to a place As for that which they are woont vsuallie to obiect for the impeachement of this trueth and the establishement of their owne errour beeing taken from the glorification of our Sauiours bodie is easily beaten backe and
aunsweared as which indeede if it bee well weighed is not onelie vntrue as in respect of it selfe because though glorification implie a most excellent and heauenlie estate dooth not yet for all that destroye the essentiall properties of bodies glorified but most absurde and false also as in regard of vs. For if the glorification of Christs bodie haue remooued or taken awaye that essentiall propertie to witte that it shoulde truelie and indeede bee tied vnto a place then the like shall bee perfourmed and the same effect followe in all the glorified bodies of the faithfull after the resurrection because our Sauiour hath not onelie glorified his owne bodie for himselfe hee rising therein a mightie conquerour ouer death and hell and nowe triumphantlie ruling and raigning in the heauens in all maiestie but for our sakes also hath atchieued that greate honour wee hauing from him this assured promise in his worde Philip. 3.21 that God shal chaunge our base and vile bodies that they may bee fashioned like vnto his glorious bodie according vnto the mightie working whereby hee is able to subdue all things vnto himselfe But to saye that our bodies glorified after the rising againe of the same in the generall day of iudgement shall be euery where a rashe and vncertaine yea a beastlie and blasphemous assertion because it ascribeth that vnto vs which is proper and peculiar onelie to GOD for vnto hym alone it perteineth to fill heauen earth and all places alwayes and at one tyme as infinite places of Scripture doo plainelie prooue therefore this opinion also concerning Christes glorified bodie beeing euerie where or in infinite places at one time must of necessitie be suche likewise 4 Fourthlie it dooth directlye destroy and as it were at one blowe blotte out and deface all those Articles of our moste pretious Faith and Christian religion whych doo concerne Christes assured ascension into Heauen hys maiesticall sitting at the right hande of the Father and his glorious comming agayne from thence together wyth that infinite number of moste playne places of GODS holie woorde that out of the writinges of the Prophetes and Apostles may bee drawen for the proofe of those moste comfortable and necessarie pointes To deale wyth euerye one of these by themselues shortely and in fewe woordes I woulde faine knowe if our Sauiour Christ be here vpon earth in respect of his bodilye power and presence howe hee can iustlie as in regarde of the same hys bodye bee sayde to haue ascended into Heauen Or let them tel vs if hee remaine wyth vs in hys flesh how hee can bee truelye saide in hys manhoode to sitte at the right hande of hys Father in Heauen Or howe it can bee in religion or reason affirmed that our Sauiour shall come from Heauen with great power and glorie to iudge the quick and the dead seeing he is here on earth already The Scripture telleth vs for his ascension Actes 1.9 that in the sight and beholding of the blessed Apostles yea whiles they looked stedfastly towards heauen he was taken vp Let them shew so much for his bodilie abode vpon earth and proue it by such substantiall witnesse and wee are readie to yeelde Besides we knowe by the worde and therefore beleeue it that as he was seene go into heauen Actes 1.10 so shall he come againe but hee was seene to ascend thither bodilie and therefore so shall hee returne from thence againe I suppose they will not saye that our Sauiour had two bodies one that hee tooke wyth him an other that hee left heere for that were to make him altogether monstrous and men scrupulous none knowing in whether of them hee perfourmed the work of their redemption And to saye that that one blessed bodie of his was diuided is as absurde and erronious because it can not be so but that the whole bodie it selfe must be impaired and mangled at the least if not destroyed and so the woorke of saluation ouerthrowne To stand vpon anie naked interpretation touching the right hand of God will not serue their turne for there being nothing meant thereby in this article of our beleefe but the great glorie that is in heauen prepared for the saints and that most excellent blessednesse that belongeth to them whereof our sauior Christ was in a most full measure made by his ascention into heauen as in respect of his humanity absolute partaker what could they gaine Doo they imagine that it would heervpon insue that Christ should be euerie where and by consequent on earth but they are deceiued for why doo they not as well consider the word sitting which implieth locall residence in a place or doo they not know and beleeue that heauen it selfe is not euerie where but locall rather or will they not see that without warrant of the word yea contrarie to the same which in sundrie places opposeth heauen and earth one of them against another or sence of humane iudgement they iumble and confound them togither Reason will lead vs to this that none can be said to goe vp into the place where he is or to come downe from it when he remaineth there And though wee minde not to subiect our sauior speciallie as in respect of his eternall Godhead to humane sence yet by the same we may and ought to be ledde not to destroy the essentiall properties of his manhood Now then whether shall wee beleeue this trueth of the Lord or mens fantasies that go about to peruert our persuasions and deceiue our vnderstandings Let men of the worlde deeme what they lust this is the truth that God hath sanctified vnto vs in his word and I doo stedfastlie beleeue it in my heart and will throgh Gods goodnesse and strength alwaies confesse the same with my mouth that from the very time of Christes ascension into Heauen Acts. 3 2â— The Heauens must conteine his naturall bodie vntill the time that all things be restored that is euen to the worlds end 5 Fiftlie I say that this opinion dooth vniustlie depriue vs of all such spirituall graces and comforts for our consciences as God the father in his sonne Christ by sending the Holie ghost the third person in the deitie hath not onelie promised but in good time wil performe and bestow vpon the whole church generallie and euerie sound particular member of the same yea if we wey it well we shall finde that it is the ruine and bane of the church it selfe both in the whole bodie of it and in the seuerall parts Our sauior himselfe in most plaine and expresse terms faith Iohn 16.7 I tel you the truth it is expedient for you that I go away for if I go not away the comforter will not come vnto you but if I depart I will send him vnto you Hee that knoweth anie thing of truth is well acquainted with this that generallie all the word but most especiallie the comfortable promises conteined in the same be as it were the life
saide a posse ad esse the consequence or reason is not good which were sufficient aunsweare to this friuolous and vaine obiection mannes reason in the blindnesse and corruption of it beeing endued wyth strength and force enough to aunsweare the same besides this I say wee that are truelie taught of GOD both by his worde and spirite do knowe that though wee beleeue that the Lorde can doo whatsoeuer pleaseth him both in heauen and in earth which serueth wonderfully to magnifie hys almightie power in the exceeding excellencie thereof and greatlie to strengthen our weake faith in the dayes of our calamities and distresses yet notwythstanding we firmelie beleeue that hee will not onelie doo nothing but that hee can not doo anie thing in regarde of vs contrarie vnto that will of his that hee hath reuealed for vs in his word For euen as a manne of might on earth hauing giuen foorth hys speache of assurance in the woorde of a Prince or Christian though perhappes to one farre inferiour to himselfe is yet notwythstanding tied thereby not as in respect of his power for that remaineth as greate after as before but as in regarde of his credite and the persons to whome hee hath by his woorde after a sorte as it were bounde himselfe so is it wyth the Lord to vs-ward And the reason of this is not the abridgement or shortening of his power for be it farre from mortall men to presume in any thing though neuer so litle to restrain the eternal power of the immortall God but because his will and power I meane of the same as they are reuealed to vs by his woorde and particularlie by his promises made vnto vs therin concerning the same be in respect of vs so conioyned and knit together that looke whatsoeuer hee will doo that hee can doo and looke whatsoeuer he can do that hee will doo Oh howe vnreasonable is this that wee will giue earthlie Potentates leaue because of their high callings and excellent wisedome that wee suppose to bee in them nowe and then to hedge in the boundes of their power and authoritie by their woordes at their owne pleasure and will not graunt or yeelde so muche to the Almightie Surelie there is very great and good reason to the contrarie for as for menne by reason of the blindenesse and ignorauncie of their owne heartes they can not well tell when it is good either to straiten or enlarge themselues whereas GOD by reason of the fulnesse of goodnesse that is in him can not choose but doo good whether he inlarge or abridge himselfe But to make all this plaine by one or two examples in steade of manie we are all perswaded that God can not drowne the worlde anie more wyth the waters of an vniuersall floud because wee knowe by his woorde he will not for the more certaine and assured sealing vppe of the same in our heartes and not for anie discredite vnto hym or shortening of hys arme and power hee hath not onelie geuen vs his comfortable and sweete woorde of promise but hath sette his bowe in the cloudes Gen. 9.12 13 c to bee a moste effectuall pledge of the same vnto vs. Agayne wee all doo knowe and beleeue that though GOD in respect both of hymselfe and his almighty power with whome all thinges yea the most hardest are possible can if he would saue all men yet we feare not to saye and affirme that in respect of vs hee can not saue all menne because wee knowe by his reuealed will in his woorde that hee will not saue them all For some as well for the manifestation of hys iustice and iudgement against all vngodlinesse must bee the vesselles ordayned for destruction as well as others also for the declaration of his mercie in sauing whom hee will vesselles of saluation and eternall life And euen the like maie we conclude touching this matter of the Supper namelie that though wee were perswaded or shoulde graunt agaynst all trueth and reason that Christ as hee is GOD might doo what hee woulde or as hee is man might bee euery where yet because hee hath reuealed the contrarye in his woorde and namelie that hee will haue hys bodye to bee circumscriptible and tied to a place to wit Heauen yea which is more to a certaine place in heauen for though Christ as in respect of hys eternall Godhead fill Heauen and earth and the heuen of heuens is not able to conteine him yet in respect of his humane bodie though it be glorified he is must be conteined in some part of the heauens that therefore it can be no iniury at all to him neither any debasing of his omnipotent power to say that now he cannot be bodilie in the sacrament much lesse bodilie in so manie sacraments as be celebrated and ministred in so sundrie and infinit places at one time no more than it is to God the father in saieng that now he cannot drowne the world or saue the reprobat as hath beene before declared Thus much I thinke sufficient and inough to all these obiections being willing heere to finish this present short treatise sauing that I haue thought good in this place to adde euen as a chalenge to the aduerse partie and as matter of necessarie instruction to such as either be simplie ignorant for as for the malicious blinde it is almost impossible to reclame them or doo alreadie in some measure see the truth these three points following 1 First that I am readie in all holy loue largelie to answer anie thing that christianlie shall be further obiected concerning this question I say christianlie obiected for if anie shall either curiouslie or captiouslie propound anie thing I thinke it most conuenient rather to leaue such in their owne follie for a season till it shall please God at some one time or other euen extraordinarilie as it were to make them to see the same if it shall so please him than to spend time and to trauell in fatisfieng of their vaine curiosities 2 Secondlie that though this point of transubstantiation brought in by papists be great and grosse concerning the matter of the supper yet that they faile not alone heerein which might perhaps make their heresie lesse heinous but holde manie moe errors concerning that point some of them as palpable if not more grosse and blasphemous than this and some of them lesse To pursue them all and in a large sort I minde not at this present because it hath beene alreadie performed by men of great excellencie the Lord may heerafter giue a more fit occasion yet I will rehearse touch a few desiring the godlie reader with all holie wisdome to consider both of them and the rest of that sort 1 First in that they make it a sacrifice propitiatorie as they call it for the quicke â—nd the dead by which they doo not oneâ—ie scorne God deride men whilest they make men beleeue that God will be pleaâ—ed with
this obiection may then haue some place If absurdities or errors be yeelded vnto then they will be infinit no measure of them if by communicating or partaking we vnderstand a reall applieng or mixture of Christes bodie with ours whether it be of the whole with the whole or of the parts with the parts that so the church might in deed be a bodie as it were souldered and glewed togither of innumerable bodies of beleeuers being indeed molten togither as it were with Christes bodie But fie vpon this monster and let vs learne alwaies to driue it far from vs for who perceiueth not that the bodie arising or flowing from this felowship or communicating and belonging altogether to a spirituall life is mysticall Wherfore we are truelie but yet after a spirituall sort and mysticallie become one with Christ himselfe through faith that so from him there may flow into vs true life A similitude And euen as these our members being naturallie ioined with the soule doo receiue from it sence and moouing so should we after a spirituall and vndeclarable maner for great is the mysterie of that spirituall mariage that is betweene Christ and his church Ephes 5.32 as the apostle largelie and lowdlie declareth liue in Christ being ledde and gouerned by his spirit and he againe manifest and declare his powerfull working in vs. Now tell me is this the abolishing of that partaking that wee haue with Christ himselfe or doo we not rather make it a diuine and heauenlie partaking But if with these men we would make it a cōmunicating with the mouth then this partaking or communicating should be no woonderful or excellent matter We cannot approoue of a bodilie communicating or partaking with the mouth because that were to spoile our faith and rob God of his almightie power truth For what I pray you is more naturall and vsuall than if anie thing that is in deed present be deliuered vs to eat we take it in our hands and swallow it down thorow our mouth But that we though as now poore wretches we be placed on the earth not els where should notwithstanding truelie and in deed become the verie members of the flesh and bloud of Christ himselfe who now according to his flesh remaineth in heauen and no where else and should fetch from thence the verie iuice in deed of eternall life notwithstanding that woonderfull great distance of place that is betweene him and vs this I say passeth all mans vnderstanding and is a most euident testimonie both of Gods truth and also of his almightie power And let this suffice also for answer to these slanderers who crie out that wee transforme this holie mysterie into an imaginarie ghost or conceit in that we do attribute all this wholie to our mindes faith If the aduersaries conclusion be true then there will insue therevpon two grosse errors for if they doo trulie conclude this against vs what remaineth then but that we affirme likewise the baptisme of christians to be a certeine vaine fantasie or apparition and their saluation also to be in imagination and not in truth Two similitudes conteining in them arguments from the lesse to the more who die before they can come to be present at or partakers of the Lords supper Now if naturall vnderstanding it selfe and apprehension be so powerfull and effectuall that we being holpē by these faculties become skilfull in so manie things shall not faith that excellent gift of the Holie ghost worke this in vs that wee shall through faith trulie and in deed apprehend take hold of that verie thing which God offereth vs to be receiued by faith though it be neuer so far remooued from vs And sith by the heat of the sun though it be neuer so far distant from vs the whole world is after a sort quickened and made liuelie and strong shall not Christ be able though his flesh and his bloud remaine in heauen so to become in deed our mysticall head that he may powre into vs the iuice of eternall life The conclusion of all But of these matters wee haue spoken thus far My purpose was brethren largelie to discourse of these points because of the slanders of certeine ilwillers that so by this meanes the true and sound doctrine of our churches being made knowne none of them that repaire to this church shuld refuse our assemblies speciallie the holie supper which we mind God willing within few daies to administer but rather that we should euery one of vs religiouslie celebrate this holie banket earnestlie intreating the Lord to restreine troublesome spirits to confirme right beleeuers A godlie praier and to be short to grant vs all this grace that being of one minde in him we may in this world lead an innocent and vnblamable life and at the last be receiued into eternall life and blessednesse by our Lord Iesus Christ to whom with the Father and the Holie ghost be all praise and glorie for euer and euer So be it A SHORT SVMME OF sound doctrine touching the matter of the Sacrament of the Lords supper We haue to consider in Christ our onely Mediatour Foure things to be speciallie regarded in Christ especiallie fowre things that is to saie 1 Christes person 2 His office 3 The gift 〈◊〉 graces which we receiue from him 4 Lastlie by what meanes wee are made partakers of those gifts 1 Concerning Christes person Christ consisting of two natures is yet but one person WE teach affirme that Christ dooth consist of two natures the one the nature of God the other the nature of man making yet notwithstanding but one person of both natures and that so also as the proprieties both in the nature of God and also of man remaine safe and sound and are rightlie distinguished one of them from another Wherein the glorification of Christes bodie standeth And though we confesse the mans nature of Christ to be glorified and that in the cheefest degree one and that no lesse truelie and straitlie than the members are ioined to a naturall body but yet in that maner and after that sort which we will heereafter declare Neither do they please satisfie or content vs wherfore this our ioining with Christ vnto that great mysterie of his incarnation for this is a generall communicating or partaking of his nature with ours but heere we intreat of a particular or peculiar coniunction by which it commeth to passe Ephes 4.13 that his church and congregation groweth vp togither with him And we affirme this coniunction and ioining of vs togither to be the welspring of all the benefits which afterwards are conueied ouer from Christ vnto vs Matth. 3.17 Iohn 17.11 for seeing that the father is well pleased in him alone it is meet that we be truelie made one with him that in him also we may please the father Hense then insueth another sort of giftes and graces that is to
say Christ himselfe with all his benefits to the partaking whereof we are called But notwithstanding some difference there is to wit according to more and lesse as they vsuallie say in schooles First The first difference because that when the sacraments are ioined to the simple word or word alone then it necessarilie followeth that there is a more plentifull declaration of Gods good will towards vs and looke by how much there are more obiects in number and they likewise more euident by so much the more vehementlie or earnestlie they doo mooue and stirre vs vp or at leastwise ought so to doo Secondlie The second difference because although the worde alone propounded generallie vnto all bee afterwardes by the power of faith applied vnto euerie particular faithfull person yet this is not there so plainelie and particularlie expressed as in the sacraments in which Christ is verilie offered particularlie and seuerallie to euerie one wherby it commeth to passe that euerie particular beleeuer is after a certeine maner put into the possession of Christ himselfe Q 6 How is the matter ioined with the signes The signes and the things signified are ioined sacramentallie A By a sacramentall maner which seeing it is proper peculiar to them alone must be declared by a proper definition such a one as is fit for that purpose we therefore define or determine that the sacramentall maner of ioining the matter with the signes Why it is called a spirituall coniunction is spirituall by which epitheton or word we conceiue no imagined or feined thing but principally meane that it specially dependeth of the power of the Holie ghost as we haue alreadie said in the declaration of the formall cause Moreouer by that meanes we shut out all grosse and naturall maner of ioining A similitude for as we know that the signs are vpon earth not else where which thing also no man can or will denie so also we hold and conclude that the matter it selfe that is to say Christ himselfe according to his flesh is contained in heauen and not in anye other place as wee gather out of the Scriptures Luke 24.51 Actes 3.21 Roman 8.34 Coloss 3.1 and all the Fathers of right faith and sound iudgement And yet wee doubt not but that the signes are ioyned with the matter that is to say in that respect or so farre foorth as God dooth not onlie as it were a far off shew the signs of the bodie and bloud of Christ but beside the very signes doth also truely giue vnto vs Christ himselfe to be enioyed and possessed of vs. Whereby also it commeth to passe that in this respect aboue mentioned these things may be truely saide to be ioyned together although by spaces of places they are separated far and wide asunder Notwithstanding we holde that this coniunction is true and certaine The sacramentall coniunction is true and sure in so much as that therefore the name of the thing it selfe that is I saye the body and bloud is indeede figuratiuely but yet very significantly and plainely giuen to the very signes to wit vnto the bread and the wine Secondly to the ende wee maye more fully declare this sacramentall maner of ioyning the matter with the signe wee adde that it is significatiue not as though God did onely signifie vnto vs in the Sacramentes What is called a significatiue coniunction the body and bloud of hys Sonne and also his Sonne hymselfe for no doubt but that also hee dooth truelie giue him vnto vs but wee doo it to this ende least anye man shoulde thinke the matter to bee so coupled with the signes that Christs flesh also shoulde nowe be present in earth though it were after a certaine inuisible and incomprehensible maner We say therefore that Christes bodie and bloud is by so great a space absent from the signes euen as the earth it selfe Curiositie to be auoided speciallie in things we are not skilled in is distant from the most high Heauens or from the seate of the blessed touching which wee minde not at any time ouer curiously to dispute or discourse and into which we knowe and beleeue that Christ ascended that so in all our behalfes and for vs indeede he might obtaine and get that same immortal inheritance Notwithstanding we separat not the thing from the signs either as in respect of God who truely offereth both the one and the other Things must be so ioyned that neither they nor other must be confounded or iumbled together or as in respect of the faithfull who truelie and indeede receiue both But we note the difference of place in the coniunction of the thing and the signes that the trueth of Christes fleshe and of his ascension may be preserued safe and sounde neither yet do we for al that by any meanes make void the Lords supper it selfe Q 7 What is to be thought of these manner of speeches The bodie of the Lord is in or with or vnder the bread or nigh vnto the bread and of all or any other that be of the like sort A As yet wee feare to vse these or suche like manner of speaches because they seeme to take awaye the distaunce of places Two causes why these kindes of speeches are not to be allowed which wee necessarilie establishe and allowe or else they vpholde the vbiquitie of Christes bodie which we maie not graunt at any hand although we confesse that besides the signes the thing it selfe is offered vs of GOD and by the faithfull truely receiued but after that maner which we will declare in the tenth question Notwithstanding it shold seeme A christian yeelding for peace sake but yet with good cautions and exceptions that these termes which are vnder for concordes sake may be admitted but not vnlesse a plaine and manifest interpretation be ioyned withall to wit that these particles are so to bee vnderstoode not as though Christs flesh shoulde be placed vppon earth but that we may knowe that besides the signes themselues which are vppon the earth Christ himselfe whiche is in heauen is truely giuen vnto vs as the signes on earth doo beare witnes Q 8 What ought we to iudge of this manner of sayeng Christ is present in the supper corporallie reallie substantiallie A For the selfe-same cause before alleadged wee doo not vse these formes of speech neither Hard speeches with some qualifications and interpretations may be tollerated for a time notwithstanding it should seeme that they also might bee tollerated or borne withal so that we adde the interpretation following to witte that these things doo not pertaine to that manner of coniunction wherby the thing is ioyned with the signes but serue rather to expresse and declare the matter it selfe that is to say that so wee may vnderstand that by the action of the supper there is established and confirmed in vs not onlie the vertue and power of Christ but chiefly our
bee noted in the first place which I am sure also no man of soūd iudgement can well deny that all woords and sayings whatsoeuer must be expounded according to the subiect argument or matter whereof they intreat and therfore these woordes also speaking particularly of the Lordes supper must of necessitie be vnderstoode of the Sacrament of the bodie and bloud of our Sauior Christ exhibited vnto vs in that supper Otherwise wee must saye that Christ spake of one thing and meant an other which as it might be iniurious to our selues wee not knowing which way to take Christes wordes so shoulde it accuse him for want of plaine dealing which dotage differeth not muche from blasphemie against his person Secondlie I would haue this to be remembred that seeing all one and other both we and our aduersaries confes these woordes to be spoken of the Sacrament wee must not gather that the word bodie is otherwise attributed to the bread than the nature and qualitie as a manne would say of sacraments wil beare for thē if we should grant that wee might easilie destroy and ouerthrow al the sacraments that either haue bene or are in the Church of God because in this behalfe or respect there is a like proportion to bee obserued in one as in al and if one be defaced in respect of a wrong sense the rest can hardly or not at all stande vpright For sith the scripture speaking of Sacraments vseth one ordinarie and common kinde of speach to them all what reason can there be shewed that the words in one sacrament being vnderstoode so the selfe-same wordes shoulde not haue the selfe-same sense and meaning in other Thirdly that this is the nature of all sacraments that the elements and rites vsed in the same be true and effectuall not signes onelie but testimonies and pledges also of those thinges for the signifieng and subiecting of which vnto our senses they were ordayned otherwise the nature of a sacrament should be ouerthrowen which consisteth of an outwarde and visible element and of an inward and inuisible grace and wee spoiled of our faith which is not ne ought not to bee occupied about those grosse and earthlie matters but vpon spirituall and heauenly things only And yet when I vse this word signe I woulde not bee taken as though I meant that they are bare vaine or vnprofitable signes such as painters commonly vse to make but euen thus far forth effectuall that it is no more true certaine that we see the same wyth our eies touch them wyth our handes receue them with our mouths and eat them than that it is also as true certaine that the Lord exhibiteth and offereth vnto vs yea and giueth vs also whatsoeuer they represent vnto vs that is the very bodie and bloud of our sauior Christ the fruits effects flowing from the same to be the spiritual food of our soules to the full possession of eternall life These rules being thus then obserued I gather put downe this true and holie sense of these wordes This is my bodie that is to say that the bread which Christ tooke blessed brake and gaue vnto his disciples appointing the same to bee vsed as the element of this action and to bee continued in hys Church in such forme and sort as he did institute it vntill his comming againe is sacramentally and spiritually beeing receiued and eaten by faith a sure signe and an effectuall pledge that Christs body is become the spirituall foode of our soules And I vse these woordes sacramentally and spiritually that thereby I might meete with their grosse slaunder who when they heare of a sign and a thing signified saye that wee doo euacuate and make of no force the Lordes supper No wee are so farre off from holding any such conclusion that wee knowe beleeue and confesse that the faithfull and duelie prepared communicants doo besides the outward signes and elements truelye receiue by the meane of faith after a spirituall sort that which is represented by the outward elements to wit whole Christ with all his giftes and graces And yet for the dooing of this we do not pull Christes bodie out of heauen or else imagine either Transubstantiation or any such like deuise but onely thinke vpon and beleeue the sacramentall coniunction of the signe and the thing signified for those thinges can not stand with the trueth of Christes manhoode as hath beene before shewed neither indeede are they necessarie to saluation because that to the ende we may be made partakers of christ it is not of necessitie required that his bodie shoulde be really present vppon earth but it rather behooueth vs by the power of the Holie ghost and thorowe faith to mount vppe into heauen and there to lay hold of him that wee may sit with him in the heauenlie places which in this life can not bee perfourmed in anye other sorte than in a spirituall maner and thorow faith which faith is begotten and confirmed in vs by the holie-ghost wherevnto hee vseth as instrumentes the preachyng of Gods worde and the administration and participation of the Sacraments by which all our senses are euen as it were prouoked and pressed wholie to possesse Christ himselfe So that you see I doo figuratiuely expounde these woordes and not grosselie wherevnto I am drawne also partlie by the very dealing of the Papists themselues who doo not either in the wine of the supper the other part of this Sacrament eyther in Baptisme the other Sacrament of the church which two alone God hath giuen vnto it acknowledge anie such grosse Transubstantiation of in our corruption we hardly conceiuing it now in our regeneration newe birth so coulde it not haue bin performed in the godhead alone Not that I meane that GOD was not able to haue forgiuen the sinnes of his people and to haue released them from condemnation and restored them to euerlasting life but that GOD could not by suffering because his essence and nature is altogither impassible haue suffered anye thing for our redemption Wherefore for as much as the question betweene the Transubstantiators and vs is not nowe of the presence of Christes deitie in the Sacrament but of the presence of his humane body we say and flatly affirme it also that if we shoulde grant this yet could it no whit at all preiudice vs neither coulde they gaine their cause thereby for vnlesse they can proue Christ as he is man to be omnipotent and euery where which thing they shall neuer bee able to doo they haue saide as much as if they had saide nothing at all But let vs for reasoning sake graunt them this muche that Christ as hee is man were omnipotent euen as GOD the Father or hee himselfe in respect of his Godhead is Dooth it therefore followe that because hee can doo euerie thing hee therefore either will doo the same or indeede dooth it I suppose verilye no. For besides that in Schooles it is commonlie
lesse hard sharpe against vs than the verie papistes themselues who will haue the thing signified that is to say the verie bodie of Christ so to be ioined with or vnder or in the bread that in that verie place where that bread is there must also be the bodie of Christ which in like sort is to be vnderstood also touching the wine and the bloud of Christ If a man then should demand where is the verie bodie bloud of Christ in the action of the supper A grosse absurditie or two following consubstantiation if wee will answere according to their opinion we must say that it is truelie and in deed in our hands and in our mouth and therfore certeinelie vnlesse it presentlie vanish away within this bodie of ours with in or vnder the verie signes of the bread the wine being eaten and drunken Now we will shew and that by reasons not fet from humane philosophie as our aduersaries vntrulie say we vse such but from the verie word of God it selfe Two things to be handled viz. the confutation of the aduersaries the maintenance of the truth that this consubstantiation as we may trulie call it is no lesse absurd and erronious than transubstantiation as also that that communion or partaking which out of the pure word of God we propound and teach in our churches is a most secret and diuine matter Wherefore our iudgement is quite cleane contrarie to either of those opinions before rehearsed To begin we hold that such things as are spoken of the sacraments must be vnderstood sacramentallie For what I pray you is or can be more vpright than to haue all thinges spoken rightlie vnderstood and perceiued as the nature of that matter will beare whereof there is question A similitude or two explaning the point he hath in hand Certeinelie such thinges as the lawiers speake touching the law must be vnderstood euen as they are vsed in that verie science of the law and we must needs giue the selfe same iudgement of all things and arts whatsoeuer Such thinges therefore as are taught and deliuered touching the sacraments must be sacramentallie vnderstood What manner of coniunction then is the coniunction or knitting togither of the signe and the thing sacramentallie signified Verilie it is sacramentall The signes therfore and the things are ioined togither by that relation or respect which is betweene the signes and the thinges signified which yet once againe I doo most plainelie declare after this maner When we heare some man speaking vnto vs in the toong we vnderstand the words that come to our eares and strike them doo verie liuelie represent that vnto our mindes for the expressing and signification whereof they were vsed Another similitude For example as soone as we heare the word Rome presentlie wee thinke vpon that citie If a man name Cesar or the emperour Cesar or the emperour presenlie commeth to our memorie The reason whereof verilie is that that is well deliuered and taught in schooles to wit such thinges as are in the voice or words are signes of the affections that are in the soule or minde There is the selfe same consideration to be had of the sacraments for the sacraments are nothing else but visible words that is representing through our eies vnto our mindes things signified as words heard doo by our eares conuey vnderstanding to our minds likewise Therfore these visible sacraments of bread wine bring to passe that when I see and receiue that bread and that wine ioined with the word of God I doo withall conceiue in my mind and vnderstand that bodie that was giuen for me and that bloud that was shed for me as though I were led or carried euen vnto the thing it selfe being present And because I am commanded not onelie to looke vpon these signes with mine eies but also to take them Math. 26.26.27 eat them drinke them therefore dooth the faithfull minde euen lay hold of and applie vnto himselfe those things so signefied as they are deliuered and offered Touching which point we will largelie discourse in the fourth place to wit when we shall come to handle this question how both the signes and the thinges signified are receiued of vs whereas now we onelie dispute or speake touching the sacramentall coniunction of the signes themselues Two errours mainteined by the aduersaries with the thing signified Such as are not content with this sacramentall coniunction fall into a double errour not onelie that they doo in a a great and grosse errour verilie establish a real vnion of the signes with the things signified of which we haue spoken before but also they further adde this that euen in that verie place wheresoeuer the signes are offered to such as come to communicate there is present the flesh and the bloud of Christ that is to say they would haue vs confesse that euen his verie humanitie or manhood is in deed present there and is to be receiued or taken by bodily instruments As for vs we affirme that Christ in respect of his manhood The substance of that we are to know or beleeue touching the coniunction of the signes with the things signified in the Lords supper euen as when he was vpon the earth was no where else but in that verie place where he was conuersant so now he is not anie where else but aboue all heauens into which he ascended and that therefore he is not now togither with the signes offered to the bodie but togither with the signes truelie deliuered and giuen to the beleeuing soule euen as by the word we heare it and by the signe we see it Now it remaineth that we doo by some reasons fet from the word of GOD well wey and consider whether they or we swarue from the truth The first reason Rom. 1.3 Rom. 9.5 Galath 4.4 Philip. 2.7 Hebr. 2.16 Iohn 16.7.28 Matth. 28.20 Acts. 1.9 The holie scripture witnesseth that the sonne of God did personallie take vnto himselfe a true and verie bodie The selfe same scripture dooth attribute vnto the flesh of our sauiour Christ assumed and that both before and after the glorification thereof such things as doo plainelie prooue the truth of a naturall bodie as that he came that he went away that he was sometimes present and sometimes absent These things then doo of necessitie follow the trueth of Christes bodie which if a man take from it he must also needs take away the truth of the manhood of Christ and so come at the length to the heresie of the Marcionits or Dokits Marcionits or Dokits they were called Marcionits of one Marcion whose principall error was this that Christ did not appeare indeed and suffer indeed c. vpon the crosse but in phantasie or ghostlike apparition Concerning Dokitiae see homil 1. before going Tertullian wrote most learnedlie against this Marcion But these things are manifestlie taken away by their opinion who say that