they do doubte or wavering for the matter The subiect or proper seate of which forenamed faith must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verie noblest part the hart it selfe of man Eph. 3. cap. 17. verse And hence we may know the cause why the Lord requireth it and maketh so often mention thereof As Prov. 23.26 My Sonne giue me thy heart Besides see these places Psal 119 1 2. Deut. 4 29. Deut. 6 5 6. 1 Sam. 16 7. Rom. 10 cap. 10 verse In which faith of ours before it takes deepe roote and so drawes neere vnto his ripenes it doth in the meane vvhile some and some as they saie grow vp by three stemmes or kinds of motions that is 1 First Intellectus Cognitione by know ledge issuing frō the vnderstanding part of the Soule But we may not rest here onlie for it is not enough to know because this is common to Diuels wicked men aswel as to our selues The Divels also beleeue it namelie that there is one God and tremble Iac. 2.19 2 Secondlie voluntatis summo desiderio studio assensu by an earnest desire or longing by a careful endevour assenting of the wil and this onlie is proper to the Elect alone Philip. 2 cap. 13 verse Yea it is right worthelie spoken by the Spouse Cant. Cantic 1. cap. 2.3 verses As. Therefore the Virgins loue thee Draw me we will runne after thee Where note a cōformity of the Spouse the Church with Christ her husbande consisting in two things 1. An open and plaine confession of her own weaknes and infirmitie saying trahe me draw me 2 A readines or willing minde forwardnes of the Spirit which saith post te curremus we wil run after thee Thus speaketh St. Iohn No man can come to mee except the Father which hath sent me draw him 3 Thirdlie Plena tum demum cordis fiducia which is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most anker-like a sure and vnremoueable confidence and setled perswasion in God through Christ against which the gates of Hell shal neuer bee able to prevaile Math. 16 cap. 16 17 18 verses Q. Lastly who must be excluded from this banquet A. All such as are vnworthie therof Observation Those therefore are vnworthie that are without the couenant as are Turks Iewes persisting still in obstinacie Atheists or the dāned crew as they tearm themselues when this sect began I thinke Hell was rakte for them to whō Papists also as birds of a feather quatenus inquam Papistae semper dum viuant malitiosi ac pertinaces though after an odde kind of sort they belong vnto the visible Church may be added to make vp the quaternitie of sworne brothers in iniquitie Besides Children at no hande maie come because they yet want iudgment to trie themselues Ideots also fanaticall people must be put by because they want the vse of reason to examine themselues But for hypocrits the Minister ought not to exclude them as vnworthie til it pleaseth God to reueale their wickednes make it knowne For which cause Iudas was admitted by Christ vnto his Supper For albeit his wickednesse was knowne well enough to the Lord himselfe yet was it not notorious and so knowne vnto men Recapitulation Thus much so brieflie as I coulde of the three former general points which I promised at the entrance of this treatise touching 1 The iudgement of the Fathers for the right exposition of the words of the institution This is my bodie 2 The autority of the holie Scriptures the verie touchstone and triall of trueth to confirme the same by manifolde and most manifest places 3 The reasons such as the best writers do vse to approue the same with the absurdities likewise that doe follow in the contrarie sense and taking of the words Which if none can go downe nor make impression into their heartes it seemes that they are vēgeably hard laced at the stomacke I am sorie withall to haue had so much to doe with them as in the ende to loose my labour though I am glad and do still reioice to haue spoken the truth and no more then the truth Nowe the fourth and last thing for which I am yet behinde with them is brieflie to vnswathe vnto the view of others that wil loath their shamelesse shame euen this detestable impuritie prophanenes with the most odious and deformed monster of their homeborne brat and inbred Romish Masse And so in the ende vnrolling one little clue of their paralogising arguments craftie cōveyances they vse in smothering the matter and blearing the eies of the simple whereof their Arch-leader Bellarmine hath rolde vp whole bottomes in store for them of riffe-raffe and all other sircere-sorcere I wil cōclude al by praying vnto the Lord both to amend them and turne their hearts if it bee his vvill from these darke and muddie errors also to defend vs from them and from their wickedly intended complotments and whatsoeuer villanies els they practise still against vs. Which do O Lord of thy great and vnspeakable mercy we beseech thee in Christ Jesus our onlie Saviour and redeemer The fourth point concerning the deformed confusion and disorder in their Masse A right depicturation of the Popish Quintessenced Masse HOw slylie the Papists deale vvith vs and what turne-skinnes they are iudge vvith your selfe For now at an instant they doe audaciouslie affirme a thing vvhich in the turning of an hand they wil most retchleslie deny They do not kill and they are men almost to bee credited Christ in their Masse no vvhat then Marrie forsooth they vse him in a far more gentle sorte that is they doe but sacrifice him they do no more in the vvide vvorld but present him and offer him vp to God the Father Surely a prettie dish of birdes and fit to bee serued in to such groutheades as without a quare vvill beleeue it Ecce sacrificium hîc sed nullam victimam that is behold a sacrifice but no slaine sacrifice These are shrewde horsons Why these I saie make no bones at the matter to reduce how and vvhen they list a sacrifice into his quintessence vvhich is to ordaine and make a phantastical a conceipted an imaginatorie sacrifice that is to leade it so far a field from his owne nature that at the last it shal wholy leese it selfe shal not haue so much as either matter or forme to be left in it As this their Massie sacrifice hath nor For first those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sacrifices in the Levitical Law vvhich vvere wholy burnt the beasts therof were slaine before they could be laide vpon the altar and were not onlie bare sacrificia but also victimae too Now these as types did prefigure to them Christ Iesus both to bee slaine and so bee made a sacrifice once for all And as then those typicall sacrifices did consist both of a visible matter and forme so did that true sacrifice Christ himselfe For he was visiblie putte
by through Christ that we leese not the same any more but let vs lay sure hold on our Lord Sauiour and as Simeon Luc. 2.28 tooke him vp in his armes so let vs take him vp also not in our armes without but inwardly in our heartes and then may we boldly come before and praise his holy name One sometime that could not tell how to escape losse of life from a certaine king because the king was provoked against him tooke vp the kings son who was enwrapte with the loue which he bare to his sonne that he cleane forgate the hatred hee bare to his enemie so we must pray Christ Iesus to bee our advocate to his Father beeing assured that God is well pleased in him and we must take CHRIST as it were in our armes and then God looking on vs forgetteth our sinnes For by this means it will come to passe that wee shall haue iust cause to reioyce at all times yea even then when God is saide to iudge the worlde with righteousnesse For though wee bee not righteous in our selues yet Christes righteousnes is imputed for ours And as Parents loue their children though they bee never so deformed so God louing his Sonne lookes on vs and loues vs. This is called Rom. 13 14 Gal. 3 27 a putting on of Christ And as Iacob hauing putte on Esaues apparell wan the blessing so wee putting on Christs garments of righteousnes shall obtaine the blessing and fauour of God for evermore Lastly vnto this our spirituall mariage and coniunction it shall not be vnconuenient to annexe three necessarie obseruations rules or conclusions as followeth First this coniunction heere spoken of must be substantiall or essentiall and not only energeticall that is to say Virtuall namely whole man with whole Christ yea and by meanes of him even with the whole Trinitie and Godhead See these places 2 Epist Pet 1 cap 4 ver Ioh 17 22 23 Ioh 14 23. 1 Ioh 4 ca 12 13 15 16. v. Secōdly it must be reall true therfore not imaginatorie or accidentall namely as the braunches with the vine as the stones of the wall with the whole building as the members of mans body with the head and as the coupling of man and wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one flesh according to Gods ordinance be they never so far a sunder in respect of place Ephes 5 cap 29 30. Thirdly which must ever diligentlie be marked It must quoad modum that is in respect of the māner be a spiritual and no corporall or carnall cōiunction This is over hard to bee comprehended of flesh and bloud nay it surpriseth cleane mans sense his witte and reason in-somuch that St. Paule himselfe calleth it Ephes 5 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great secret which we cannot attaine vnto but by a sure and liuely Ephes 3 cap 3 9 v faith yea which is more the verie Angels themselues 1. Pet 2 cap 12 vers doe desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 introspicere that is to behold or more neerely to the Greeke word to see and prie into this mystery of the salvation of mankind purchased and wrought by Christ wherof this spirituall vnion with him is the very sūme interest earnest of the holie Ghost givē to his elect children for their most ful assurance which they doe enclose lay vp in their harts by faith What shal one say then to these bussardly Papists that bee they convinced by the scriptures never so plainely yea though the Apostle St. Paule so wonderfully endewed with the Spirit doth not omitte to say and confesse that it is a great mysterie moreover that the holy Angels too thēselues do even long to know this secret yet for all this they are neverthelesse caried and ledd away still with a carnall or fleshly vnderstanding of this so spiritual deepe a mysterie avouching that they doe eate orally the transubstantiated bodie of Christ made by the cunning slipper-devise and incantation I should haue saide consecratiō of the maskinglike attired massing-Priest Hitherto we haue handled the three first special endes of the Lords Supper the two latter whereof tended to our mysticall incorporation or inauguratiō with Christ as also vnto a spirituall repast food wherby we gather strength and growe vp continually from faith Rom. 1.7 to faith vntill we bee made a perfect man in him It resteth now that we should declare the two other ends but that present occasiō vrgeth vs to interlace certain reasōs against the orall fleshely eating of Christes body in the Sacrament with the absurdities that doe rise therevpon Q. You said before in the third speciall ende that this Supper is a Sacramēt of our spirituall nourishment do you then make a difference of eating seeing you adde spirituall A. It is right meete so to distinguish least wee shoulde bee caried away with the sweepe of grosse errour as to to many are For māducatio or eating is sometime sacramentall sometime spiritual onely sometime both spiritual sacramentall Q VVhat is sacramentalleating A. It is the externall sēsible eating drinking of the bread wine without faith Q. VVhat is spirituall eating A. It is that which is done onely by faith and it answereth ex opposito vnto that first which is nothing else but a signe symball heereof Q. Then these two are not alwaies ioyned togither A. No. For as the externall ceremoniall eating may be without the spiritual so the spiritual also may be without the externall As saith St. Austen de Ciuit lib. 21. cap. 23. Q. VVhat is the Sacramentall spirituall eating togither A. It is the very right vse of the Supper which is required in the institution of Christ Q. How is carnall eating convinced by the word A. Christ himselfe doth overthrow it by two arguments Iohn 6. ca. 62.63 v. The one drawen from the signe the other from the vse viz. 1. A signo or from the signe Doth this offend what then saith he if yee should see the Sonne of man ascend vp where he was before Signifying therby as Athanasius rightly thinketh that his ascension carnall eating of his flesh can in no wise stād togither 2. Ah vsu that is from the vse It is the Spirit saith he that quickneth the flesh profiteth nothing the wordes that I speake vnto you are Spirit and life That is as the naturall and proper sense of the Text inferreth earnall eating is vnprofitable but the spirituall doth giue life and quickneth Now the Papistes doe checke these words of Christ and cavill stoutly or rather stubburnely spitefully with vs that it is the orall fleshly chamming and grinding of Christ betwixte their teeth that profiteth But it is in vaine to reason the cause which these drawe-latches and cornerlurkers For as the Proverbe goes an Ape will be an Ape still putt him into a coate of velvet or what you will so is a Papist no changling in opinion but will liue and die
Epistle 11. cap. verse 23.24 as followeth For I haue receiued of the Lord that which I also haue delivered vnto you to vvitte that the Lord Iesus in the night that he was betrayed tooke bread And when he had given thankes hee brake it and said Take eate this is my body which is broken for you This doe yee in remembrance of mee After the same manner also he tooke the cup when he had supped saying This Cup is the new testament in my blood this doe as oft as yee drink it in remembrance of mee For as often as yee shall eate this bread and drinke this Cup yee shevve the Lords death till hee come VVherefore let a man therefore examine himselfe c. Note heere how St. Paule saith For I haue receaued of the Lord which I also haue delivered vnto you c. Wherby it appeareth that the forme of celebrating the Lordes Supper must be taken from the institution thereof whose partes are these 1. First on the behalfe of the Pastour to shewe forth the death of the Lord by preaching his word to sāctifie the bread wine the name of God being called on and his institution being explicated togither with praiers then to deliver the bread broken to be eaten the cup receaved to bee drunken with giving of thankes 2. Secōdly on the behalfe of the People to trie thēselvs that is to search our aswell their knowledge as faith repētance to shew forth the Lordes death that is with a true faith to yeeld their cōsent vnto Gods word institutiō at length to eate the bread receaved frō the hand of the Minister and to drinke the vvine vvith giving of thankes vnto the Lord. This was the Liturgie of St. Paule the Apostles which word the Papistes wrest mightely to bolster vp their Masse The first Institution by Christ himselfe fullie sett downe Math 26. cap 26. vers And as they did eate Iesus tooke the bread and when he had givē * thanks he brake it gaue it to the disciples said Take eat This is my body Also he tooke the Cup when he had * given thankes he gaue it them saying Drinke yee all of it For this is my bloud of the new Testament that is shedde for many for the remission of sinnes I say vnto you that I will not drinke from henceforth of this fruit of the Vine vntill that day when I shal drinke it new with you in my fathers kingdome And when they had songe a Psalme they wēt out into the moūt of Oliues c. * And when hee had given thankes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in steed wherof St. Mark. vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which a little after hee expoūdeth also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratias egi sset that is had given thanks according to St. Mathews wordes Therfore to blesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not heere taken for to consecrate with a magicall murmuring by vertue of wordes yet are the bread and wine chaunged though not in nature but in quality For they are made Symbols of the body bloud of Christ not by their owne nature nor yet by force of wordes but by the institution of Christ which ought to be rehearsed and opened that faith may haue what to embrace both in the word in the Elements Muscu Loc. com 397. Now when St. Austen saith Accedat verbum adelementum fiat sacramentum that is Let the word be added to the Element it shal be a Sacramēt Hee doth not vnderstand by it the word rehearsed over the Signes to be a certaine Consecration of the Elemēts as the Papists doe cogge with their five wordes of Cōsecration barely though raptissimè that is dromedarily as one may say or as t' is commonly said without any stoppe turch of breath pronoūced viz. Hoc est enim corpus meum that is For this is my body and yet I spare to tel how they foist in enim pretilie as it were at the bynne doore to make vp their quinarie number but Austen vnderstandeth therby the word of God who doth institute promise require faith answerable to his promise And so indeede this word when it commeth once vnto the Element it is forthwith of an Element become now a Sacrament The Institution likewise out of Saint Marke Mark 14 22. And as they did eate Iesus tooke the bread and vvhen hee had given thankes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he brake it gaue it to them and saide Take eate this is my bodie Also he tooke the Cuppe and when he had given thankes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gaue it to them they all dranke of it And hee saide vnto them This is my bloud of the new Testament which is shed for many Verely I say vnto you I vvill drinke no more of the fruite of the Vine vntill that day that I drinke it new in the kingdome of God And vvhen they had sung a Psalme they went out to the mount of Oliues c. The Institution according to Saint Luke Luke 22. cap. 19. vers And hee tooke bread and when he had given thanks he brake it and gaue to them saying This is my bodie which is given for you doe this in remembrance of mee Likewise also after supper he tooke the cup saying This * Cup is the new Test in my bloud which is shed for you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * that is This cup 〈◊〉 the. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new Testamēt in my bloud which is shed for you Where a double figure called metonymia is to bee observed For first the continent or the thing cōteining is put for the thing conteined therein As the Cup is put from the vvine Secondly the wine is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foedus that is the Covenant or Testament whereas it is but only a Symbole and token of the Covenant or of that thing rather namely the bloud of our Saviour by which the Testament is confirmed And albeit it is a marke signe or token yet is it true nothing vaine nor idle must be distinguished frō that very thing which is represented by it VVherefore by the Papistes leaue yea though they tugge and toile out their very harts about this point such speeches as these viz. when Circumcision is called the Covenant Gen 17.10 Acts. 7.8 when the Paschall Lambe is called the Passover that Baptisme is the Laver of regeneration that Baptisme doth save vs that sprinkeling of water is the sprinkeling of the blood of Christ Lastly that this Cup is the new Testamēt c. all these I say are metaphoricallie and figuratively to be vnderstood Now I pray what sense haue they that these wordes This is my body I leaue out enim for because both Mathew Marke and Luke doe leaue it out should not bee figuratiuely sacramentally spiritually vnderstood also But by this even the simplest may soone perceave how they doe nothing but dodge herein and most
vilely plaie the patchpannels Yea but some vvill say if so that the Sacramentes bee but signes and representations what necessitie lieth in theÌ„ seeing the word of God it selfe doth teach vs as much and therfore vvithout the other were sufficient alone for vs. First I answere that the necessity of the SacrameÌ„ts staÌ„deth vpon this grouÌ„d that is to say on the ordinance of God who will not bee called to accompte of vs for any thing that he doth Secondly I answere that the word indeede of God is all-sufficieÌ„t by it selfe had not wee bin insufficient by reason of our dulnes to beleeue the same And for this cause hee ordained the Sacramentes to helpe our weakenes and dulheartednes to believe any thing vnlesse we do with St Thomas both see feele him first Iob. 20.13 though not corporally as he did theÌ„ that is in his flesh and bodely presence but Sacramentally representorilie that is by Signes And therfore we are most highly bouÌ„d vnto God for the same seeing he doth debase himselfe so farre by these terrestrial creatures of bread wine as ther by to apply and make himselfe familiar to our feeble to our sleÌ„der more theÌ„ weake yea childish capacitie reach vnderstanding Heere theÌ„ we are to note that threefold difference betwixt the word the Sacraments in the order of confirming faith viz. 1. The word is offered preached generally vnto all but the Sacraments are singularly ministred to every of the faithfull 2. The word is offered in preaching to the eare onely but the Sacramentes are presented to all the senses that so we may be every way sensiblie affected assured of the goodnes favour mercie of our God 3. God by his word hath revealed expressed set downe his will vnto vs by the Signe or Sacrament he hath coÌ„firmed the same vnto vs. To the end that that thing which the mind did coÌ„ceaue out of the word might after a sort through the Signe be presented to the senses c. Now forsomuch as our Adversaries the Papists do still baÌ„gle about mooneshining in the water by standing so stifly vppon the grosse and literall sense of these wordes Hoc est corpus meum that is this is my body that neither they may be their owne carvers nor we wax olde in our opinion without reason reason I say such as they never will haue the like vnlesse they haue the same I will oppose against that grosse taking of the wordes fower especiall thinges to annihilate infringe the same viz. 1. The iudgment verdite of the learneder sounder sort touching the true meaning of the wordes 2. The auctoritie of the Scripture the best interpreters thereof 3. Reasons with the contrarie Absurdities 4. Lastly if that none of these the least whereof is sufficient can satisfie such vnreasonable and flint-harted Papists that do most obstinately put away the true and sincere knowledge of these mysteries I must be driven to discover to their shame had they any the most impure irreligious doctrine vvhich they mordicùs tooth naile defende about their Masse First of the First that is the iudgement of the Fathers 1. The bread taken and given to his Disciples he made that his body saying This is my bodie that is a figure of my bodie Tertullian lib. 4. coÌ„tra Marcionem 2. After such a maner he saith that the bread wine are the flesh bloud of Christ as that both the thinges signifying and the things signified are iudged or esteemed by the same words Cyprian de Chrism 3. The Lord saith Augustine did not doubt to say This is my bodie when he gaue a Signe of his bodie August contra Adamant chap. 12. Againe Cyprian he calleth it panem sanctificatum that is hallowed bread 4. The bread vpon the Alter onely is a Signe as Baptisme is and it proffiteth nothing vnlesse the bread be nowe eaten within Lut. in Serm super Iohan. 6. Anno 1523. 5. The Latine Church speaketh Nulla rei fit scissura signi tantum fit fractura qua nec status nec statura signatiminuitur that is no reÌ„ting is made of the thing onely there is a breaking of the signe whereby neither the state not stature of the thinge signified is diminished And they hold this to bee the definition of a Sacrament That it is a Signe of an holie thing 6. The destroying or taking avvaie the Proprieties is a denying of the Nature Theodoret. Dial. 3. 7. The natural essential Proprietie beeing cutte of the verie whole nature also it selfe is overthrowen therewith For a nature cannot be found out anie way but by the essentiall Proprietie that doth designe and note out the same Vigilius in Epist. Synod adversus Monothel He that denieth the Proprieties denieth the nature Luth. in lib. Concil If then the bodie of Christ is not visible and circumscribed it cannot bee a bodie For take away the essentiall Adiunct and take away the Subiect also once put the AdiuÌ„ct forthwith adde the Subiect toe Vbiquitie therefore is not communicated vnto the body because it is a Proprietie of the divine Nature 8. Do thou not saith Austen doubt that the man Christ Iesus is there now from whence hee shall come and print it firmelie in thine heart keepe faithfullie the Christian confession because he hath risen from the deade he ascended vp into heaven hee sitteth at the right hand of the Father neither shal he come else-where then from thence to iudge the living and the deade And he shall so come the evangelicall voice Act. 1. bearing witnes heereto as he was seene to goe into heaven that is in the same forme substaÌ„ce of his flesh to which flesh he gave immortality indeede but yet tooke not away the nature According to this forme he is not to bee thought to bee spredde every where For we must beware that we do not so maintaine the divinitie of man that wee should take away the truth of his bodie Besides it folâ—oweth not that that which is in God should bee everie where so as God For the scripture saith most true thinges to vs that wee live in him move and haue our being yet are wee not everie where as he is But that man is otherwise in God because God is also otherwise in that man after a certaine proper and singular manner For one person is God and man both is one Christ Iesus Every where by that that he is God but in Coelo in heaveÌ„ by that that he is man August in Epist ad Dardanum Althique dicit Sacramentum premi dentibus In a word all this contention saith Mulculus standeth on the right sense of the wordes of Christ viz. This is my bodie where the true meaning of them is held there those arguments do make nothing at all to the purpose by which they labour in laying on Hampton load of sophismes fooleries to proue that the body of Christ can be in many places at
one time yea vbique every where 1. Sophisme The Vbiquitaries when they woulde proue that the body of Christ is in the bread they haue nothing poore souls to bring but the literal words of Christ be cause he hath said This is my body But in the meane time petunt principium that is they begge of vs this favour to grant the whole matter that is in controversie betwixt vs. For who seeth not that about these wordes of Christ lyeth the whole question how or after what sorte they are to be vnderstood Therfore the proofe of this point cannot be taken frō them For the approbation of the true sense is not to be drawne out of the very wordes themselues whose meaning we doe explicate and seeke for but frō that which goeth before that which followeth after or els from other like places that so the Analogie of faith may be obserued 2. Sophisme Againe will ye heare an other acute reason of theirs acute did I say one may terme it so aswel as some do mons à movendo that is fine cute cote the body of Christ say they is every where because the proprieties of the diuine nature are communicated to it But wee finde here petitionem principij that is a begging of the argument because the argument is as vncertaine doubtful as the thing it selfe which is had in question They must first proue not as mendicant Friars begge that it be freely granted to them 1. Argument But one argument now against thē viz. Whosoeuer do take away the proprieties of the body of Christ they doe take away the bodie it selfe They who say that the bodye of Christ is euery where doe take away the proprieties of the bodie of Christ therefore whosoeuer say that the bodie of Christ is every where they take awaie the body it selfe Here the Vbiquitarians deny the cōclusion but tell them of answering the argument surdo narras fabulam that is it doth please them so well as though you had broken both their shinns with a crab-tree cudgel 2. Argument The bread is changed into the bodie of Christ either substantially or sacramētally but not substātially for Christ according to Theodoret hath honoured the visible Symbols by the names of his bodie and blood not changing the nature but adding grace vnto the nature Therefore it is changed only sacramentally that is it is made and turned out of common bread into a Sacrament of his bodie 3. Argument The bodie is spokē de pane of the bread either properly or tropically non properly because so al might be said of the bread properlie and truelie whatsoeuer are said of the bodie according to that axiome Quicquid dicitur de praedicate dicitur etiam de subiecto which absurditie deserues an hissing Therefore it is of necessity spoken of the bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is tropically 4. Argument Poison cannot bee mingled with the natural bodie blood of Christ but it may with the Eucharisticall bread and wine as experience hath taught For a certaine Monke of the Iacobin order named Bernhard de monte Politiano de Doncastro gaue vnto the Emperour Henry 7. an intoxicated or poisoned Host which hauing receiued he died Therfore the Eucharistical bread is not made the natural bodie and the wine is not likewise the natural blood of Christ 5. Argument This particle hoc in the words of the Supper which signifieth this either demonstrateth bread or the only accidēts of bread or els the body it self of Christ or lastly as Thomas Aquinas saith p. 3. Q. 78. Artic. 5. some wandring and indeterminat kinde of substance For besides these there was nothing of which Christ touching his body might bee spoken 1. First then this particle doth not demonstrate substantiam vagam that is a wandering or roaming substance because it was a determinate setled substance not a rouing substaunce euen that which Christ held in his handes which he brake and which he gaue to his Disciples 2. Next it doth not demonstrate the bodie it selfe of Christ neither visible nor invisible For the visible body Christ himselfe had on but hee gaue vnto his Disciples after hee had broken it a plaine evident and demonstrate thing An Invisible or Vbiquitarie bodie in the Supper Christ had none yea the Papists too doe confesse that the body of Christ is not yet presēt vnder the forme of bread when the Priest doth begin to pronounce this Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this but then it is present at last cast as they say euen after the chaunge is made nowe they say that the immutation of breade into the body of Christ is made in the very last gaspe of the cōsecratiō wherin the syllable VM is pronoūced in these fine words Hoc est yet the change is not enim nor yet Corpus nor yet me now t is neere um here t is Lo now he hath stroken it dead now in deed hee hath kild the cow and neuer before till this syllable VM flue mee out of his chaps Hence you may take a short surview of Popery in graine that is in his right stampe couler and cue as men commonly saie 3. Thirdly lastly this particle hoc this doth not demonstrate the shew onlie or accidents of bread aswel because Christ held not in his hand neither did he breake bare accidents but the verie materiated thing it selfe clad and bounded about with accidentes as also because it was false that the shew or resemblance of bread should be the body of Christ For this were to make a body of the aire nay marry it is not so wel by a great deal because that the aire though it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a most moist fluid body yet it is a body but accidents are immateriall things are no subiect of themselues but they doe inhaerere subiecto that is they are fastned in some Subiect which must support and beare them vp It is a common saying that beggers repeate their Pater noster so oft till at length they cleane forget it so the fabulous massing wittals doe beat about the bush of Sophistrie and quirkes so long till at last they leese the bird it selfe that is they forget the maine groundes and rules of Logike Wherfore to conclude this Particle Hoc doth demonstrat nothing els then the bread alone neither doe the words of Christ this is my bodie sound any other thing then Hic panis that is this bread is my bodie Let this suffice for the first the two other middle motiues against that grosse interpretation of the words this is my body namely the authority of the Scriptures the reasons with the cōtrary absurdities shal be set downe as occasiō offereth in the particular hand ling and discussing of this Sacrament In the meane space you haue heard the definition and nature of the Lordes Supper you haue heard howe many things do generally belong thereto you haue had and heard
hand over which hee gaue thankes which he brake and gaue to his disciples But against this such like dotages of theirs Christ himselfe forewarneth his disciples that they should not suffer themselues to bee deluded therewith Math. 24. cap 23.24.25 verses viz. Then if any shall say vnto you Lo here is Christ or there beleeue it not For there shal arise false Christs false prophets and shall shew great signes and wonders so that if it were possible they shoulde deceiue the very elect Behold I haue told you before See 26 27 28 verses of the same Chap. 2. Secondly he ascended visibly from the earth into heauen where he remaineth til the time that al things be restored which God hath spoken by the mouth of al his holy Prophets since the world beganne Act 3.21 3. Thirdly such is our eating of him as his dweliing is in vs but he dwelleth in vs by faith Eph. 3. cap. 17. As That Christ may dwell in your harts by faith 4. Fourthly al the Saints both of the old and new Testament haue one the same vnion with Christ which is spiritual 5. Fiftly Christ onlie is able to offer himselfe vnto the Father for vs needeth not the helpe of any man Blush then yee frapling massing-Priestes to offer him vp so often by making it a common art amongst you and remember what a grievous accompt ye are to render for thus crucifying againe vnto your selues the Sonne of God and making a mocke of him Heb. 6. cap. 6. v. Which place though it be directly spoken against such as doe malitiouslie and finally spurne at the truth of the good word of God after they haue tasted thereof and beene once lightned and made partakers of the holy Ghost yet apply it to your selues who though yee doe not quite forsake the word notwithstanding yee doe alter the word by glossing and corrupting the perfect sense and meaning thereof as your Rhemish Testament can witnesse it here to your faces and elsewhere except yerepent to your endlesse derision and shame Wel as you alter the word so yee add diminish too the one by bringing in an hundred knacks of knauerie as Purgatorie hole praier for the dead praying vnto Saints I wil not speake of your paradoxes scil Children dying without baptisme are al condemned ad paenam damni as ye cal it but not ad paenā sensus of your Limbus Patrum before Christs comming of your innumerable Masses dirges Trentals Popes Pardōs Canons Decretal Epistles which you make to be authentical with the worde of God These be your owne additions wee cannot tel what to doe with them and therfore take them home to you sweepe your chymnies with them Doe ye aske me wherein ye do diminish I neede neither goe farre a field for this seeing yee diminish from the very institution it selfe of Christ by taking away the cuppe from the Laitie yee diminish it when yee doe so impudentlie impaire the credit and autoritie by captiving it to your owne hellish censures and most ouglie practises But remember if ye be not voide yet of al feeling what is denounced against al such wicked heynous practitioners Revel 22 cap. 18 19 verses Deut. 4.2 Deut. 12 32 Prov. 30 6. Ioshua 1 7 8 c. I wil passe ouer to speake how the papistes doe diminish from the office of Christ the one and onlie mediatour betweene God and man 1 Tim. 2.5 by imperfecting stil of that which hee by one oblation sacrifice of himselfe vpon the crosse hath made for euer perfect Heb 7. cap. 25. VVherefore he is able perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them Againe that Christs one only sacrifice is sufficient without this toyish elevating him in their Host looke these places as Ioh. 10 15 Heb. 2 17 18 Heb. 4 14 15 Heb. 5 cap. 4 5 6 7 8 9 10 verses Heb. 9 cap. 11 12 23 24 25 26 27 28 verses Heb. 10.10 14 Ephes 5 2 Item Mark. 10 45 Psal 110 4 c. And Heb. 8 cap. 4 verse Jt is most evidently taught which I woulde haue thoroughly and thoroughly to be marked that if Christ were on the earth he were not then a Priest seeing saith he there are Priests that according to the law offer giftes who serue vnto the patterne of heauenlie things as Moses was warned by God whē he was about to finish the Tabernacle See said hee that thou make all things according to the patterne shewed thee in the moūt Further 2 Cor. 5 cap 16 ver VVherfore henceforth know we no man after the flesh yea though wee had knowne Christ after the flesh yet nowe henceforth know we him no more First then by these two places wee finde that if Christ were on the earth now in his humane nature he could be no Priest Secondlie that we may not hencefoorth knowe him any more after the flesh much lesse as Papistes so grosly minded would to eate him fleshly But the Papists being so slipper as any eele doe whip in and out by the backe dore saying that Christes body is vpon the earth per modum invisibilem that is after an invisible manner but this delusion is not worth the smoke of a ladle because Christs body is not anie where invisible seeing it is wholy against the nature of a bodie For once take away the proper adiunct and take the Subiect after I hasten to the other reasons 6 Sixtly The blessings promised in the Supper are spiritual 7 Seventhly and lastly The Analogie of the signe with the thing signified doth manifestly refell transubstantiatiō because it were not a Sacrament at all did it not consist of these two thinges the signe and the thing signified Wherfore most notable is that saying of Macarius the Moonke Bread wine saith hee are a correspondent type of his flesh and they who receaue the bread vvhich is shewed eate the flesh of Christ spiritually Hither to of the reasons I wil returne to the two other special endes of the Supper yet remaining behinde namely the 4. and the 5. The fourth Ende It is that that standeth vs insteeed as a pledge of the new Testamēt that is of the promise of forgiuenes of sinnes And so are the verie wordes of the institutiō Math. 26. ca. 28. ver For this is my blood of the new Testament that is shedd for many for the remission of sinnes So do the wordes implie Luc. 22. cap. 20. vers This Cuppe is the newe Testament in my blood which is shedd for you That is This Cup is a pledge seale of the promise of remission of sinnes purchased for you by the shedding of my bloode Places for remission of sinnes 1. Iohn 3. cap. 5. And yee know that he appeared that hee might take away our sinnes and in him is no sinne 1. Iohn 4.10 Herein is loue not that we loved God but that he loued vs and sent his sonne to