sinnes when we were in case of misery wholie trodden downe and vanquished of the Devill and lying as it were groveling in our filthines doth raise vs vp again free vs from death nourish comfort refresh and quicken our farre yea whole spent soules vnto life not temporal but eternall Q. What is the Coniunction namelie of the Signe with the Thing signified A. It is a most true and spiritual coniunction grounded on the promises of Christ and wrought by the holy Ghost Q. Is there no mutation then of the bread and wine or at least no physical copulation A. There is no change of the Elemēts in respect of their substaunce but yet there is a mutation of them in respect of the end viz. The bread wine are no more novv prophane or common meate drinke but do serue and are applied rather vnto a proper sacramentall and sacred vse and end And that learned and worthy man M. Beza Dial. 2. saith that the mystical Symbols bread and wine even after the sanctifying of them doe not leese their proper nature For S. Paule saith he euen after the giuing of thankes calleth bread stil by the name of bread 1. Cor. 11. vide locum Q. Can you instance in such a change A. Verie wel For wax which is affixed to euidēces differeth nothing in substance from that which is vnsealed but in the vse there is such a change or alteration that the one doth signifie confirme the writings whereto it is annexed whenas the other which is remoued and not applied to that vse doth not Q. If there be no physicall copulation or Consubstātiation as the Lutherās hold neither mutation of the substance of the Signes which the Papists call transubstantiation why doth St. Iohn Chap. 6. say that wee must eate the flesh of Christ and drinke his blood A. St. Iohn doeth by this manner of speaking set downe most perspicuouslie vnto the eies as it were of our soules the verie summe of the promise of the Gospel as namelie what faith is by which wee doe enioie those promised good things to the end we might vnderstand how the vertue thereof doth beareful sway in our hearts cheering and lifting vs vp to buckle mightelie against the frontiers of sinne the world and the Deuil Q. Then by this it seemeth that to eate the flesh of Christ and to drinke his blood are taken for one the selfe same thing as to beleeue in Christ A. It is so And therefore S. Austen saith plainely Crede manducasti that is beleeue and thou hast eaten Q. But can you proue that to eate and to beleeue are one thing in the Scriptures A. Easilie out of the sixt chap. of Iohn and the 40. 47. verses as verely verely I say vnto you hee that beleeveth in mee hath everlasting life Now vers 51. of the same chap. hee expresseth this another way that is by eating of his flesh As I am that living bread which came downe from heaven if any man eate of this bread he shall liue for ever and the bread that I will giue is my flesh which I will giue for the life of the world Here you maie see that both these manner of speeches though diverse in words yet al one in sense and meaning do obtaine likewise one the selfesame promise euen life eternal Moreouer hence it riseth that the Fathers oftētimes treating vpon the Supper of the Lord do cite those places out of the sixt of Ioh not that they thought the Lord to haue spoken there precisely strictlie or solelie of the Supper of the Lord but that rather because in the right lawful vse of the Supper faith of the thing promised is there sensiblie as one may say expressed by the Lorde vnder the names of eating drinking of which promise the Supper is a pledg and seale Q. Seeing there is now no physicall application doe wee receiue onlie the bare tokens of the things signified or els are they effectuallie there given vs A. For so much as Christ is the verie truth it selfe and therfore most faithful in all his promises so vndoubtedly according to his promise made at his Supper and as the Signes do represent he maketh vs partakers of his verie substance to make vs grow therby into one life with him Calu. Q. Christ is in heaven as Act. 3. cap. 21. verse sci VVhom the heaven must containe vntill the time that all things be restored besides looke all these places as Hebr. 7.26 Eph. 4.10 Act. 1.11 Act. 7.56 Act. 1.9 Ioh. 6.62 Colloss 3.1 Act. 2.33 Psal 110.1 Luk. 22.69 Luk. 24.51 Ioh. 12.8 Heb. 10.12 1. Tim. 3.16 and we are heere Pilgrims on the earth How then can this Vnion of substance bee A. This Vnion is not in respect of the place for so indeede is the body of Christ in Heauen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or circumscriptible but it is in respect of our faith by which we do worthily receiue this holy mysterie For Christ although he be in heaven according to his humane nature and so sitteth glorified at the right hand Iohn 17.5 of his Father both our Mediatour and Intercessour vnto God for vs yet is hee also these fiue waies present in the earth with vs. viz. 1. By his Godhead and Spirit 2. By our faith in him 3. By mutual loue 4. By his vnion with humane nature that is in Coniunction of his Soule and body with ours 5. By hope of our Consummation glorification Or According to others thus the presēce of Christ now with vs is twofolde the one in respect of his person the other in respect of his office In Person hee is with vs as true God filling both heauen and earth In of fice he is with vs by his grace Spirit Math. 28.20 And loe I am with you alway vntill the end of the world Amen But Christ in his Humanity is not with vs but so hee sitteth at the right hand of the Father and of the throne of his Maiestie in Heauen Heb. 8.1 Q. So then this commeth to passe by the wonderous and vnsearchable working of Gods Spirit powring faith into vs which faith coupling vs with the Son of God causeth that wee are more neerely ioined vnto the flesh and blood of Christ then we are vnto the bread which we eat the wine which we drinke A. Iust For indeede such is the effectualnes of faith which it hath frō the powerful working of Gods holy Spirit that it doth most neerly cōioine things which are in place farthest remoued asunder Concerning this Coniunction therefore of ours with Christ it is manifest that the Fathers doe all agree with this which hath bin said for the right receiving and vnderstanding of this Sacrament and more especially for the words of our Sauiour Christ Ioh. 6. cap. verse 53.56 As Then Iesus said vnto them verely verely I say vnto you Except yee eate the flesh of the Son of man drinke his bloode yee haue no life
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
the sweete and harmonical institution out of the three former Evangelists with some notes thereon according to the truth whereof St. Paule schooleth the Corinthians reformeth the corruptions which they vsed in celebrating the Supper by bringing them home againe vnto the first author and institutour thereof Christ Iesus you haue likewise receiued the iudgment of graue and renowned learned men for the right vnderstāding of these words This is my body I haue given you a little taste of their cunning shiftes and false arguing that as men do vsually see day through a litle hole so you also may conceiue and gather an huge masse of cogging deceipt and iugling with fast and loose as it were by the glimmering shine of two or three sophismes and fallacies of theirs Lastly I haue opposed there against some few obiections of ours for a bone vnto them to gnaw vpon that so they may not scape scot-free away but may haue an Oliver for a Rowland that is as good nay better then they bring Q. Now let vs enter into the Particularities of this Sacrament Howe many things are specially to be observed in the Supper of the Lord A. Three thinges as 1. What it is in his nature and partes 2. What the Analogie and what the coniunction is of the Signe with the thing signified 3. What the meditation hereof is First Q. First cōcerning his nature it hath already bin defined tell now what are the parts of the Supper A. Two as 1. The outward signe 2. The indward holy thing Q. What is the outward Signe A. Bread and Wine annexed to the preaching of the Gospell which are receaved by the mouth Q. Sett downe an evident place that the preaching of the word is to be ioyned with the administration of the Supper A. Act. Apost 20. ca. 7. vers And the first day of the weeke which is called the Lords day Apocal. 1. 10. 1. Cor. 16.2 the Disciples being come togeather to breake bread Paule preached vnto thē ready to depart on the morrow continued preaching vnto midnight Q. What is the inward holie thing A. The body blood of Christ which must be receaued by faith the spirituall mouth of our Soules according to this rule omnis promissio fide accipitur that is everie promise must bee receaved by faith Q. Whie were two Signes instituted A. The Lord did that to helpe our infirmitie signifying that he is aswell the drinke as the meate of our soule to the end wee might bee content to seeke our nourishment fully wholly in him and no where else Q. Doth the Cuppe belong indifferently to all A. Yea and that by expresse commandement of our Saviour himselfe contrarie to which we may in no wise presume to doe For it is written Math. 26. chap. v. 27. Bibite exeo omnes that is drinke yee all of it Item 1. Cor. 10. ca. 16. v. Yet for al this the Papists forsooth are such braue Marchants in chopping changing what they list that they come with a countermaund against this namelie that the Priests lips alone must kisse the chalice as for Lay-men they may goe with drie lippes home Againe because they will not seeme in each degree to countervaile their holy Father the Pope for whom it is sufficient soūd if he say no more but Sic volo sic iubeo stat pro ratione volūtas they haue beaten their braines for to search out many prety reasons why the laytie ought not to participate of the wine which one of their side committeth to writing whereof these following are a few viz. 1. The lay People say they do eate of the body of Christ but the body hath blood also in it therefore it is superstitious for them to haue the Cuppe 2. Wine say they is hard to bee come by in many places and yet when they haue it all cannot drinke or well away with it and therevppon partlie to saue charge and partely to end strife they haue taken a good easie methode that none shall drinke it 3. It is a daungerous thinge for the Laitie to haue the cup because of infection for what can one tell what deseases his fellow communicāts may haue Wherevpon in so much as Christ was not wise enough to foresee this deepe conceipte they will like subtill whoresons prevent one mischiefe and broch a worse that is the overthrow of the very Institution it selfe which is a thinge most vile and horrible 4. Indecorum est propter barbas that is It is an vnseemely matter for the Laity to communicate in the wine by reason of their beards which being so thick and bushie would bee an occasion that the bloud might be wasted by sticking thervpon Oh most block-headed grosnes and blasphemie To these adde the rest as Periculum in effusione that is it is dangerous in the powering forth lest it should be shedd In deportatione de loco ad locum that is It is danger likewise in the cariage of it from place to place In vasorum sordidatione that is in the foulnes of the vessels which should be consecrated and not so commonly handled by the Laitie and clouted sort and much lesse ought the consecrate wine be sould in bottels In conservatione pro infirmis that is in keeping the same for the sicke which a biding some time in the vessell might be turned into vineger so might cease to be there the bloud of Christ therfore should not be takē nor yet consecrated anew without a masse addito quod in aestate bibliones aut muscae generarētur that is in Summer gnats flies would breede therin although the vessell were stopped never so closely besides putresceret that is it would corrupte and become a thing abominable to be drunke Et haec ratio saith Gerson est efficax valdè It is a right substantiall knocking reason feare yee not There are moe yet behind but I had rather referre the reader vnto Gerson himselfe who being for his time a verie learned man was thought to doe this Ironicè that is closely girding at the councell of Constance who being there in place was inioyned by the Synod to set downe his minde herein Q. Whie did Christ institute the Sacrament of the promise of the Gospel vnder the Signes of bread and wine A. Forsooth that by comparing of their severall effects togeather according to their analogie the very force strength of our faith might welneere sensiblie be perceaved as whereby wee take holde apprehend keepe and possesse in our harts mindes the promised good thinges thereof Secondly Q. VVhat is the analogie by which worde is vnderstood a likenes or proportion A. As bread and wine when man is in case to die and perish for want of foode do lift him vp againe cherish comfort quicken and refresh his languished and fainting bodie so our faith sure trust confidence reposed in Christ who delivered his body powred forth shed his bloud for the remissiō of our
be a reconciliation for our sinnes Isayas 44. ca. 21.22 ver Remember these ô Iacob and Israel for thou art my servant I haue formed thee thou art my servant ô Israel forget mee not I haue put away thy transgressions like a cloude and thy sinnes as a miste turne vnto mee for I haue redeemed thee 1. Ioh. 1. ca. 9. v. If we acknowledge our sinnes he is faithful and iust to forgiue vs our sinnes to clense vs from all vnrighteousnes Looke these places Micheas 7. c. 18. v. 1. Pet. 3.18 Eph. 1.7 Act. 10.43 Act. 13.31 Coloss 2.13.14 Ioh. 1.29 1. Ioh. 2.1.2 Psal 103.1.2.3.4 verses The fift ende It is Vinculum dilectionis that is a Sacrament of our mutual society amongst our selues as the members of one the same bodie whose head is Christ and not the Pope as the Papists doe paulter and keepe an illfavourd coyle about it For these places commonstrate Christ to be our head alone 1. Corint 10. cap. 16.17 ver Coloss 1.18 Ephes 5.30 Ephes 4.15.16 As for the Pope let him be an head where hee can currie favour best wee for our parts are absolutely prohibited by Christ our onely head to become the members of an harlotte according to the Apostle 1. Cor. 6. cap. 15. v. much more are we forbidden to make our selues the bodie of that spiritual strūpet whore of Rome that is to receave the marke or the name of the beast or the number of his name Revel 13. cap. 17. verse Now from hence by reason of that strict cōmunion between al the Saints which commeth wholie from the fountaine of our coniunction with Christ is set forth that Christian band of loue betweene the Spouse and Christ Cant. 1 cap 3 v. * Fide adhe remus Christo dilectione tū Christo tum nobis ipsis mutuò 1. Cor. 10. ca. 16. 17. v. Ephes 4.3.4 1 Cor. 12.12 ad finem cap. 13. Ephes 3.6.9 Rom. 13.8 Colos 3.14 Rom. 8.17 Drawe mee wee will runne after thee Where note presently vpon the singular number followeth the plurall For the Church is as one building but many stones one wine but many grapes one bread but many graines to be short one body yet many mēbers VVherfore loue is the very bōd of our Cōmunion that is by which we both worship God in a liuly faith do likwise loue our selues most soūdly sincerely Fran. Iun. Lastly adde this one Ende more Testimonium Resurrection is est that is It is a sure testification of our resurrectiō by the vertue of Christ raysed againe For he is our head and therfore wil raise vs vp to blisse which are his members And in sooth vnto this string or brāch tend all the former For which cause Christ saith Ioh 6. cap 5◠ver VVhosoever eateth my flesh drinketh my blood hath eternall life and I will raise him vp at the last day Q. Thus much of the endes which are the first parte of the Meditation of the Lords Supper vvherein doth the second consist A. In the right vse thereof viz. A right and sincere examination of our owne selues by which we are either to be receaved to it or excluded frō it That we may be admitted thervnto we must consider whether wee bee the true members of Christ or no. Concerning which St. Paule giueth vs this rule to follow 1. Corint 11. cap 28 ver Let every man therfore examine himselfe and let him so eate of this bread drinke of this Cuppe For he that eateth drinketh vnworthely eateth and drinketh his owne damnation because hee discerneth not the Lords body Observation He is saide to discerne the Lords bodie who hath a iust regard of the worthines thereof and therfore doth with due reverence come and draw neere to eate the foode of his Soule 2 Corint 13. ca 5. verse the Apostle doth explaine his minde perfectly how this examination should be had Proue your selues vvhether yee are in the faith examine your selues knovv yee not your ovvne selues hovve that Iesus Christ is in you except yee be reprobats By which words he doth most pithilie exhort the people of Corinth and in them all Christians that they would or should rather now not onely abstaine from schismes and vnreverent gurmandizing and feasting as though this were sufficient no more a do to be made vnto the worthy receaving of the Supper but he proceedeth a degree higher and teacheth how that everie man standeth bound in cōscience to descend into the very depth and secrets of his hart and thoughts and in a most narrow and orderly sort to sieft as it were to search and trie himselfe throughly as namelie whether he doth fullie resolutely after he hath sorrowed for his sinnes past beleeue in Christ the onely Mediatour and satisfier of Gods wrath for our wickednes committed whether he hath an earnest intent and purpose to hate sinne ever afterward and to live iustly holily and purely that hee may shew himselfe acceptable and thankeful vnto God for those his so many and inestimable benefits towards vs in his only begotten Son Christ Iesus This we shall performe if wee come prepared vnto this spiritual repast and banquet having about vs our wedding robes as faith repētance loue vnfeigned thankfulnes c. seeing indeede that the Evāgelicall wedding garment spoken of by our Saviour himselfe Mat 22 cap 10 11 12 ver is principally decked and bewtified with these that is to say with faith and the like The vsuall formes names of faith It is called sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime scutum fidei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is trust boldnes strength shield of faith confidence Eph. 6. c. 10. 16. v. Eph. 3.12 Hebr. 10.21.22 1 Ioh 3.19.20.21 1 Ioh 4 17. 2. Ioh 5.14 full assurance which the Latins expresse fitly by fiducia it doth direct ly answere vnto the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a Metaphore drawen from vessels or shippes vpon the sea that when they once haue their iust fraught charg and lading it is after still caried cum plenis velis that is to say more evenly and sleddily then before it was being empty semblabelie our faith whilst it is yet weake and little or greene in the blade as they say it may be compared in sorte with an emptie vessell which after it hath growen vp in degrees and encreased from faith to faith vntill it comes ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsam that is to her iust and even waight it after hoisseth it selfe vp cum plenis velis with ful sailes cutteth her way along most stedily throughout all the dangerous syrtes gulses of this swelling and raging world without Iac. 1.6 anie farther scruple * The Papists teach men to be alwaies doubtfull of their salvation surely a cōfortable pelting popish doctrine But vnlesse it were so with these caterpillers of mens soules how were it possible that they shold picke vp so many pēce as
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