very action of the Lords supper rightlie administred the bread is alwayes a true signe of the Lords body and the wine a true signe of the Lords bloud to whomsoeuer they be offered or giuen A bad conclusion iustlie reuerted and cast vpon the aduersaries themselues Nowe whereas some would thervpon gather and inferre that al do receiue the whole sacrament we can at no hand grant it for this consequence or reason is not of force God doth offer it to all therefore al receiue it But rather on the contrary side we gather and reason thus God dooth in the Sacrament offer two things and that indeede as verilie and trullie the one as the other but both are to be receiued by meanes and instruments altogether diuers and different that is to say the outward signs are to be receiued bodily and the thing it selfe spiritually by faith Therefore because euery man bringeth his mouth The reason why some receiue woorthilie other some vnworthilie al receiue the outward signes some indeede worthilie and othersome vnwoorthilie but because the faithful beleeuers onelie bring the mouth of faith therefore the faith all only receiue the matter it selfe therforâ— also life euerlasting And the vnbeleeuers eate and drink iudgement to them selues because they discerne not that is to saye 1. Corinth 11 2â— despise and reiect the Lords bodie offered them neyther haue they any regard therof Wherefore this their condemnation proceedeth not of the bodie and bloud of the Lorde vnworthily receiued for seeing that they are not receiued but by faith they are neuer receiued vnwoorthily neither can they indeede bee otherwise than liuelie and quickening things but of the body and bloud of the Lord From whence the condemnation of the wicked floweth in that they do vnwoorthily eate at the Lords table therefore contemned and reiected because in this action neither the bread should be duely considred as bread but as a pledge of the lords body nor the wine regarded onely as the wine but as a sure pledge of the Lordes bloud Therfore hence it commeth to pas To receiue without faith iâ— to receiue vnworthilie that whosoeuer hee be that receiueth this bread and wine vnworthily that is to say without faith doth despise not the bread and the wine but the body bloud of the Lord in those pledges is therfore guilty of the body bloud of the Lord A reason why all receiue not Christ in the supper which hee receiued not but which he had in consideration or due regard of for Christ doth not â—â—icken or cause to liue al them to whom he is offered whether this be doone in the word alone or in the sacraments but hee doth indeed quickeÌ„ al them of whom he is receiued bicause he cannot bee receiued of any other but of the faithfull only as for those of whom he is dispised he doth iudge them al Two sayings of the auncient fathers very charitably interpreted so far off is it that hee is of them receiued Notwithstanding for some of the fathers sakes the reuerence we carie them me thinke that this saying the body of Christ is of euery one receiued might be born withall this also that of the faithfull it is receiued worthily to life of the vnfaithfull vnworthily to iudgement but yet for all the we must of necessitie ad such an interpretation as may shew this thing to be true that is so far forth as the name of the thing signified that is of the bodye is transferred or attributed to the signes themselues so farre forth also as by this speech they may be properly or fitly shewed foorth not what euery one receiueth but what the Lorde of his owne goodnes offereth to euery one The conclusion The conclusion consisting first of a wish which hath two parts This is the summe of al those things which are taught in our churches and congregations concerning the matter of the sacrament so far forth as I could euer obserue gather or learne And the thing wee wish and desire is that that men would so prouide for the churches peace and quietnes that al manner of speeches not vsed in Scripture might bee auoided so farre foorth as coulde be And againe that if for doctrines sake or the teaching of others any thing shall be thought good to be changed that then all ambiguitte and doubtfulnes might be remoued and taken away Secondly of a promise which also hath two partes But if any thing in this doctrine deliuered can be shewed or prooued not to be agreable to Gods word we are readie not onely to be taught and instructed but also to thanke as there is good cause such as shall teach vs that so at the length wee may wholie and altogither thinke one thing in the Lorde which GOD is our witnes we doo with al our heart day and night earnestlye desire of his mercifull goodnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The substance of the Lords supper shortlie and soundlie sette forth for the instruction and comfort of all true christian Readers TO cleare yea to void al the controuersies that froÌ„ time to time haue crept into the church of Christ concerning the matter of the lords supper these three circumstances are meete especially to bee considered 1. Corinth 11.23 1 First who ordained it to wit Iesus Christ our lord and sauior which tendeth to two especiall ends first to prooue his eternall deitie or godhead because it belongeth to God alone and none other to institute and ordaine holie signes and Sacraments in his church whereof also it should seeme there is very great and good reason both in as much as the Church it selfe is 1. Timoth. 3.15 the house of the liuing God and his peculiar inheritance and also because it belongeth to him alone to giue that virtue strength vnto elements of common and vncleane by sin to becom purified and holy thorow grace secondly it seemeth to teach vs to haue a more reuerent regarde to come to the sound knowledge and religious vse thereof not onelie because hee being God and the ordainer therof hath all power in his owne handes to punishe the prophane contemners and abusers of the same but also because hee of whome wee haue that that we haue not onely as in consideration of our name Christian but also as in respect of all other both spirituall and bodily graces hath instituted the same for his own glorie and our good 2 Secondly Matth. 26.26 we are to consider when it was instituted to wit before his death and suffering and that immediatelye after hee hadde with his disciples eaten the passeouer by which we may see the Lorde Iesus had as great eare for vs as for the fathers before his being and manifestation in the flesh prouiding also thereby not only for our forgetfulnesse that we might haue the continuall remembraunce of his death passion before our eies 1. Corint
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
and soule of the church it selfe The veritie and certeintie wherof though it lie in Christ 1. Cor. 1.20 because in him al Gods promises are yea and amen yet the particular applications of the same to our owne harts must come from the powerfull working of the holie spirit But how shall we come to the effectuall feeling of these if the force of the spirit be not shed abrode into our hearts or how can the holie spirit be called the pledge of Gods promises Ephes 1.13 and the earnest penie of our adoption and saluation if that promise of our sauior Christ be not accomplished or how can we find comfort against the feare of death or peace in our consciences against the sight of sinne and iudgement due vnto vs for the same without this Of a truth the remembrance of our dissolution and departure hense this being remooued shall be greeuous and the horrour of hell the iust punishment of our iniquitie will be readie euery houre to ouerwhelme vs. Wee need not stand long vpon this point either this must be true that wee haue the Holie ghost in most abundant measure by the bodilie absence of our sauior Christ giuen to the church as before is said and proued and so a spirituall supplie bestowed vpon vs for a bodiely want that being more excellent than this because the apostle saith that hensefoorth we know no man after the flesh 2. Corinth 5.16 yea though we had knowne Christ after the flesh yet now henseforth know we him no more or else if Christ be heere bodilie present the Holy ghost is not yet come nor the apostles indued with miraculous graces nor the fulnesse of the Gentils gathered in nor the comfort and peace of the church prouided for all which are fearefull to thinke vpon but much more horrible to feele and in deed are quite cleane contrarie to the truth of the word and if we had no more but onlie the second chapter of the Acts of the apostles it were sufficient to ouerthrow the same 6 Sixtlie this assertion dooth not onelie closelie but openlie accuse Christ himselfe of manifest lieng vntrueth who as both the prophets and apostles doo beare witnesse did no sinne Isaiah 53.9 1. Peter 2.22 neither was there any guile found in his mouth He himselfe hath plainlie told vs The poore ye haue alwaies with you Marke 14.7 and when yee will ye may doo them good but me yee shall not haue alwaies And againe elswhere Iohn 14.2 I go to prepare a place for you If this be not blasphemie to doo what we can to taint him with falshood that is both truth it selfe and the author of all truth I know not what is blasphemie And yet this iniquitie staieth not heere for it depriueth vs first of the comfort of the forgiuenesse of sinnes because if our sauiour haue beene tainted with anie manner of iniquitie though neuer so small he cannot be a price and ransome for sin because he that must recommit sinners to God must of necessitie be free from transgression Secondlie it dooth as it were violentlie take and pull from vs the hope that we haue of the heauenlie inheritance For why hath our sauior Christ sundred himselfe for a space from vs as in respect of his bodilie presence not yet leauing vs comfortlesse for he hath giuen vs his spirit to supplie as it were his absence but to the end that we might heereafter in time to come most comfortablie enioye him bothe in bodie and soule for euermore Dooth not hee himselfe say Iohn 16.16 Yet a little while and yee shall not see me and againe a little while and ye shall see me for I go to my father And in another place Though I go to prepare a place for you Iohn 14 3. yet will I come againe and receiue you vnto my selfe that where I am there may yee be also And yet all this notwithstanding superstitious and brainesicke people dare with open mouth affirme that we haue him continuallie with vs here vpon earth and that not in respect of his spirituall power and presence onelie wherevnto we our selues most gladlie yeeld as a verie principall comfort vnto vs in the daies of all our distresses because in that respect as God eternall with his father we beleeue that he filleth all places both in heauen and in earth and is said to be with the beleeuers euen vnto the end of the world Matth. â—3 20 but as in respect of his corporall and bodilie presence also than the which nothing vndoubtedlie can be more false and absurd as hath beene sufficientlie shewed alreadie and plainelie prooued before Now hauing waded thus farre in the trueth and certeinetie of the matter it selfe wee might safelie shut vp and conclude this point but that there remaine sundrie of the aduersaries obiections to be answered wherin I cannot but let the godlie reader vnderstand that I minde not to answer either all of them or manie of them because the most in trueth be friuolous and vaine and it would be ouer tedious to wade into such idle and vnprofitable matter Three there are in deede which because they seeme to be of speciall strength and ordinarie vse I can not let passe Two of them are taken from the words of the text of holie scripture and the third from the omnipotencie and almightie power of our sauiour Christ which though they be common things in deed and such as might as easilie be reiected as obiected because the controuersie is not touching the plaine wordes of the text and the almightie power of Christ as God for be it far from vs to be so absurd as to draw things of such euidency and excellencie into question but we striue rather as for the true sence naturall meaning of the wordes so for the veritie of Christes person and the essentiall properties of either his distincted natures yet we cannot but both for the strengthening of them that be weake and ignorant in the same as also for the discharge of our conscience before God and man but in a word or two as it were make a short but withal a sound sufficient and true answer I hope to euery one of these three seuerallie and by themselues 1 The first place obiected is these words of our sauiour in the gospell after Iohn Except ye eat the flesh of the sonne of man Iohn 6.13 and drinke his bloud ye haue no life in you Weerevnto I answer first that neither these words neither the rest of the chapter can in anie probabilitie or shew of reason properlie be vnderstood of the Lords supper And if we had no more for it but this yet were this sufficient because at that time the supper it selfe was not instituted and ordeined but a long while after as in the euangelists writings dooth plainelie appeare but must rather be referred to our spirituall communicating or partaking with Christ by the meanes of a liuelie
we are woont euerie where to beat vpon this point that by the sacraments Christ is not signified vnto vs as when we beholde Cesars image picture we are woont to remember Cesar and nothing beside for in the signes hauing the word adioined vnto them we teach Christ and all his benefits to be so represented to vs and our mindes that he togither with all his graces is giuen to vs to be inioied of vs and in deed to be participated but yet after a spirituall maner and by faith Wherefore this action is not vaine neither are the signes and the very rites thereof naked emptie matters sith that which is signified is both most truelie offered vnto vs by God himselfe and most effectuallie receiued of such as beleeue This kind of signification Bernard well declareth by the similitude of a ring which the bridegrome deliuereth vnto the betrothed bride to the end that so she may not onelie thinke vpon the bridegrome deliuering it but that by this pledge of promise he might after a sort deliuer himselfe ouer vnto hir also And therfore Christ did not onelie say Matth. 26 2◠This is my bodie but also he added Take ye and eat ye Mainteiners of the truth charged to be defacers of the sacraments Ye see brethren what we thinke and hold touching these mysteries also what iniurie is offered vs when men say that we doo euacuat disanull the sacraments and transforme them into certeine vaine spectakles and shewes of Christ that is absent Other mens malice must not hinder vs from speaking truth Let vs notwithstanding as plainlie as possible we can declare what that is which is so in outward signes set before our minde to be looked into that yet notwithstanding it is a faithfull and beleeuing soule trulie exhibited and offered to be partaken by faith And what is that I say Truelie the bodie and bloud of the Lord. But who teacheth vs this or so instructeth vs Euen Gods owne sonne for he saith This that is to say Matth. 26.26.28 This bread is my bodie And this that is to say This wine conteined in this cup is my bloud By the way I will put you in minde of one thing Contention about wordes though it be not alwaies good yet when it may cleere the truth it may well be vsed least anie man might be offended because I say not This is my bloud in the masculine gender but This is my bloud in the neuter gender referring it either to the wine which is the neuter gender in Latine or to the cuppe conteining the wine which in Greeke is the neuter gender also for though I loue not to striue about words yet this point is well woorthie the marking Certeinlie he that saith Hic est sanguis meus in the masculine gender that is This is my bloud dooth point to or shew foorth nothing but his bloud But it is certeine that as before Christ did not propound his bodie vnto his disciples without bread so euen in this other part when Christ said so he would not set his bloud before his disciples without wine Therefore this Greeke Pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being of the neuter gender must needs be referred to the signe that is to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup which is therefore expreslie put downe in Paule concerning which or of which the bloud it selfe may be spoken wherevpon this ariseth that the Greeke Pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this cannot declare anie other matter or thing than this that is to say this thing or matter which I hold in my hāds to wit the wine that is cōtained in this cup which indeed cānot be expressed by this word Hic a Pronoune of the masculine gender as the meanest Grammarians may well and easilie perceiue Christes verie bodie bloud is the matter o◠thing signified in the Lords supper But to returne to the matter By these thinges you may perceiue what we vnderstand by the name or word of the thing it selfe or by the terme trueth sacramentallie sigifined namelie the bodie bloud of the Lord Iesus Wherefore first of all we dissent from the anabaptists In the matter of the supper we agree not either with the Anabaptists or sacramentaries who in sted of the matter of the sacrament signified doo put downe I knowe not what shadow or figuratiue thing as though it were some warlike cognizance pledge or watch-word by which christians might be discerned from such as be no christians Next we dissent from them likewise Or with such as vnderstand it onelie concerning Christes merits sundered from Christ himselfe who for the matter of the Sacrament established Christes force and power as also his merites but yet seuered from Christ himselfe For Christ said not this is the merit of my bodie Luke 22.19.20 which is deliuered for you but This is my bodie and this is my bloud neither is it without cause definitiuelie before hand added which is deliuered for you and which is shed for you So that it could not more plainelie haue beene said that verie Christ himselfe whose bodie was giuen for vs and whose bloud was shed for vs is truelie and verilie giuen vs in the supper to be the food of eternal life to vs. And therfore the matter of that sacrament is in deed that verie bodie which he offered vp for vs on the crosse and that bloud which he shed for the forgiuenesse of our sinnes so far off are we from deeming or thinking of some figuratiue or typicall bodie or some allegoricall bloud as certeine most fond men who doo not indeed well vnderstand their owne wordes minde and opinion are not ashamed to speake and write of vs that we so holde Now I come to the third point of this discourse for first I haue spoken of the signes and secondlie of the things signified Two sorts of people that in the sacrament of the supper haue erred in and about the right coniunction of the signes and the thing signified Now we are to see in the third place what is the knitting or ioining togither of the signes and the thinges signified wherein for the most part consisteth the whole determination of all this controuersie touching the sacraments The papists haue altered the ioining togither of the signes and the thing signified into a transmutation or change one of them into another than which what can be more absurd For certeinlie if the bread and the wine be in deede changed into the bodie and bloud of Christ as they affirme then we cannot chuse but affirme also that this is not to ioine the signes with the thinges signified but to change the signes into the thinges themselues or else the signes vanishing away or perishing to put the thinges themselues in their roome But let these men go as who in deed deserue not anie confutation their assertions be so absurd and blockish There are others at this present no
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 and his graces cannot be sundered such as when we haue Christ giuen vs are thē in and with him also bestowed vpon vs. Two sorts of graces in Christ Of which there are likewise two speciall sorts First the imputation or accoūting vnto vs of Christs holinesse righteousnes obedience that so in him we may be the righteousnes of God through the forgiuenesse of our sinnes Secondlie a spirituall life it selfe flowing vnto vs his members from the flesh of Christ God and man by the force and power whereof we are new borne and nourished into euerlasting life euen as by meat and drinke this fraile life is fostred and mainteined in vs. 4 How Christ togither with his gifts and graces may be receiued of vs. THat we receiue Christ togither with all his gifts and graces What the Holie ghost is this must be attributed as we freelie confesse to the free working of the Holie spirit alone which is the essentiall power of the father and the sonne 1. Cor. 2.13.14 for he alone maketh vs meet to vnderstand these things which are of God yea and that in such sort that we doo not onelie confesse all Gods promises generallie to be true What faith is but also euerie one of vs in our hearts doo certeinelie persuade our selues that these promises doo belong vnto vs Rom. 8.15 Galath 4.6 and therefore may with boldnesse crie Abba O father This same most excellent worke of the Holie ghost we call faith Ephes 2.8 which is the free gift of GOD alotted speciallie to the elect and is as in respect of vs the onelie fit and meet instrument to perceiue Christ by and to receiue all his graces Therefore we teach with Paule Rom. 3.28 that we are iustified and saued by faith alone we meaning thereby nothing else but this that by that onelie instrument of faith wee lay holde vpon all thinges necessarie to saluation to wit Christ with all his giftes Furthermore the Holie ghost to the end that this faith may be begotten in vs by his secret power as also for the fostering and strengthening thereof after that it is wrought dooth vse likewise outward meanes because wee consist of a rude and grosse nature to wit the worde written and preached The outward meanes of faith which hee by his power maketh effectuall in vs that so he may worke in vs these thinges of which wee haue before spoken The word considred two waies to wit as it is preached without the sacraments and as the sacraments are annexed thereto And this word sometime is simple and by it selfe or alone as you would saye not accompanied with other of whiche sort is the dailie preaching of the same woorde And sometimes againe it hath visible signes ioyned to it togither with certeine ceremonies which signes the Greekes call mysteries and the Latines sacraments for God verilie regarding our weaknesse went to assure vs of that his goodwill towards vs not by the eares onelie but also by other sences and so more and more to establish and seale vnto vs our coniunction with Christ his sonne These things being put downe and these ground-works and fountions laid it shal be an easie matter to gather our mind touching the questions following which respect or concerne the matter of the sacrament Q 1 Wherfore and to what purpose are sacraments ordeined Sacraments ordeined to three ends A First that we might so much the more effectuallie possesse Christ himselfe Secondlie that look how much the more strait our growing vp with Christ himselfe is so much more and more should that life of Christ bee deriued and conueied ouer vnto vs with other his gifts and graces Thirdlie that we might so much the more effectuallie remember that holie loue which ought to be of force amongst such as are members of the same bodie and to which loue we by solemne protestation bind our selues as it were Q 2 From whense floweth that force of the sacraments A Wholie and altogither from the working of the Holie ghust The force of the sacraments is from the Holie ghost onelie and not from the signes otherwise than as by these outward obiects the inward sences are mooued And the Holie ghost vsing those meanes aids for our infirmities sake dooth make these motions effectuall and powerfull in what measure and at what time soeuer it pleaseth him Q 3 Which is the formall cause of the sacraments A The ordinance of God conteined in his word The formall cause of the sacraments and set out or declared by his minister according to his commandement and not the bare pronunciation of those same words nor any force lieng hid in the words themselues Q 4 What is the power of this formall cause A That the signes not in their verie nature or substance The elements are changed i◠the sacrament but that is in respect of vse onelie and not of substance but as in respect of their vse onelie should be changed that so long as the action whervnto they serue is of force or in hand For in the holy mysteries we esteeme not water as water simplie or bread as bread alone or wine as wine onelie but as certeine signes and true pledges of those thinges which the Lord though in another manner in deed as we shall by and by declare yet notwithstanding most certeinlie and trulie dooth giue vnto vs that is to say of Christ himselfe with all his giftes and graces The matter of the sacraments is two fold Q 5 What is the matter of the sacraments The outward matter are the elements A The outward matter we count the signes themselues to wit water in baptisme bread and wine in the Lords supper togither with the ceremonies ordeined by Christ as his word testifieth which also themselues doo truelie signifie matters of great weight and altogither heauenlie We haue alreadie often times said Christ and his graces are the inward matter that not that onelie is termed of vs the inward matter or matter it selfe of the sacrament whatsoeuer is deriued to vs from Christ but principallie Christ himselfe with whom it is meet that we be made one before we can draw or fetch anie thing from him Baptisme what it signifieth And in deed in baptisme there is set out vnto vs the true and verie bloud of the Lord as a lauer or founteine with which bloud being washed we are more and more ingrafted into Christ and buried with him The supper what it signifieth And in the supper the bodie and bloud of the same Christ is giuen to vs and that in seuerall signes as our true meat and true drinke into life euerlasting Christ offered in the word and in the sacraments but yet in two respects more liuelie plainlie in the sacraments There is then one inward matter of the word alone or by it selfe and the sacraments also annected thereto that is to
very growing vp with christ himself from which we haue affirmed the same to flowe This is the lawe of righteousnes to haue that doone to our selues that we woulde do to others euen as it were from a fountaine because afterwardes wee fetch from him both true life and also all thinges necessarie to saluation Neither would I iudge it to be refused that a like interpretation may againe be ioyned to this our manner of speaking that Christ is spirituallie in the supper least any man shoulde thinke that we separate Christs power from the very flesh of Christ or imagine vnto him a speciall bodie Q 9 What is to bee iudged of this manner of sayeng That Christ is present in the supper and is distributed also by an incomprehensible manner or after a sorte that can not bee vnderstoode A We vse this manner of speech but yet in a far other sense and meaning than some are woonte A corrupt interpretation For vnlesse peraduenture wee be deceiued they seeme to take this saying after this sort as though by a certaine diuine and heauenlie power by reason also of the personall vnion of the flesh with the godhead Christs flesh should be really at one time and together both in heauen and in earth But though we neither deny the omnipotencie of GOD neither the true coniunction of the thing A true interpretation with the signes and of the faithfull with Christ himselfe we do yet notwithstanding by reason of the truth of Christs flesh and his ascension likewise plainly affirme that the body of Christ is nowe verily absent from the world Actes 3.21 shal remaine absent vntill he come to iudge the quick and the dead Neuertheles we confes this mysterie of god to be incompreheÌ„sible beyond our vnderstanding Faith ioyneth things together that be as farre asunder as heauen and earth whereby it falleth out that that which is and remaineth in heauen not els-where that so we may draw life and saluation from him who is trulie offered vnto vs and in deede communicated of vs. For albeit wee knowe first that the Holie-ghost that is to say gods power doth worke this The power of the spirite and of the force of faith and then that as in regarde of our selues all this is to be receiued of vs by the onelye instrument or meane of faith yet the power of the spirit and the force of faith doo exceede all our vnderstanding whereby it commeth to passe also that euen this whole action is verie properly called a mysterie or secret as the Greeks vsed to terme it Q 10 How is the matter or thing of the Sacrament communicated or partaken of vs A The matter of the Sacrament that is to say Christ himselfe is receiued of vs by a spirituall manner thorow faith And wee call that a Spirituall manner of receiuing or communicating Spirituall receiuing what it is not onelie in which Christ his spirite is communicated with vs but also that which is not earthlie or naturall but dependeth of the incomprehensible power of the Holie-ghost by which most straight bond indeede the members are more and more ioyned wyth their head For we exclude and shutte out all powring abroade and mingling of substaunces and also all fitnesse of ioyning together of naturall partes and yet can holde and mainâ—â—ine a true growing vppe of the faithfull with Christ which can not bee hindered by anie distaunce of places for our faith cleaueth vnto the worde of God who indeede performeth that which he promiseth Q 11 In what sense are these speeches To eate the Lords body and to drinke his bloud and other such like to be admitted A We say Eating and drinking referred to Christs bodie and bloud must be figuratiuelie vnderstoode that these manner of speeches do also beloÌ„g to that communicating or partaking whereby wee laye holde of Christ euen in the simple word or in the worde it selfe alone yea wee affirme that they are verye effectuall and significant but so that the wordes of eating and drinking when they are spoken of the taking of the body and bloud of Christ are no lesse figuratiuely to be vnderstoode than if a man should attribute to faith a mouth and teeth Two causes why the holie-ghost vseth borrowed speeches The first Now we alleadge two chiefe causes why the holy-ghost speaketh after that manner one cause is that hee may shew how strait our coniunction with christ is by the meanes of faith for nothing more groweth vp and increaseth with vs than meate and drinke without which no man caâ—â—â—asse ouer his time or spend this life â—he other cause which also properly hath place in the Sacraments is The second that by this way and meanes it may be declared how true the Lorde is in deliuering the matter it selfe which he promiseth by signes as it were by certaine pledges giuen for thereby it commeth to passe that though the onely signes are taken wyth the hand and receiued wyth the mouth yet that also which beside the signes is truely offered and by faith onely spiritually receiued is said to be taken eaten drunken c And for this cause we acknowledge Why we vse not the fathers phrases in the â—upper that the holie Fathers haue vsed manie other forms of speaking not vnlike these which wee notwithstanding will not at this day heedelesly vse but suppose rather that the same are to be mitigated by some profitable and fitte interpretations and the rather bicause of many errors spread abrode by Sathan and many controuersies also by this occasion stirred vp in the church of God Q 12 How are these wordes This is my bodie and this is my bloud to bee expounded A Euen after this maner This The wordes of the institution expounded particularlie and as it were one after an other that is to say this bread this wine is to wit sacramentally for not whatsoeuer is anie thing is by one onely way a thing Nowe the question is heere concerning the Sacraments And wee plainly say sacramentally bicause the Lorde did indeede offer not bare breadâ— and wine only but the true signes of his bodie and bloud neither onely these signes but besides them also his body and bloud to be enioyed possessed of vs euen into euerlasting life which life euerlasting also we drawe from him being communicated vnto vs. Luke 22.19 20. My body and my bloud that is not an imagined bodie or fained bloud but that selfe-same body which was giueÌ„ for vs and that self-same bloud whiche was shead for vs of both which wee are indeede by faith made partakers as the signes doo truely witnes Q 13 What do the wicked or vnbeleeâ—ers receiue The institution of the supper dependeth vpon Gods trueth A We hold and teach that by an agreeing iudgement and holy consent that the institution of the sacrament doth hang vpon the trueth of God therefore that in the
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