Two Sermons and The Lords Supper, Treatise
A SHORT SVMME OF ſound doctrine, touching the matter of the Sacrament of the Lords ſupper.
We hauehave to conſider in Chriſt our onelyonly 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 page missing 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 vsus, wherfore this our ioining with Chriſt vntounto 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 vsus togither, to be the welſpring of all the benefits which afterwards are conueied ouer from Chriſt vntounto vsus: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 hauehave Chriſt giuen vsus, are thē in and with him alſo beſtowed vponupon vsus.Two ſorts of graces in Chriſt. Of which there are likewiſe two ſpeciall ſorts: Firſt, the imputation or accoūting vntounto vsus 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 vntounto vsus 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 vsus.
4 How Chriſt togither with his gifts and graces may be receiued of vsus.
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 vsus 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 vsus in our hearts doo certeinelie perſuade our ſelues that theſe promiſes doo belong vntounto vsus,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 vsus, 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 vponupon 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 vsus 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 vsus, that ſo he may worke in vsus theſe thinges of which wee hauehave 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 vsus of that his goodwill towards vsus, not by the eares onelie, but alſo by other ſences, and ſo more and more to eſtabliſh and ſeale vntounto vsus our coniunction with Chriſt his ſonne. Theſe things being put downe, and theſe ground-works and fountions laid, it ſhalbe 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 ye more effectuallie poſſeſſe Chriſt himſelfe. Secondlie, that look how much ye more ſtrait our growing vp with Chriſt himſelfe is, ſo much more and more ſhould that life of Chriſt bee deriued and conueied ouer vntounto vsus, with other his gifts and graces. Thirdlie, that we might ſo much ye more effectuallie remember, that holie louelove, which ought to be of force amongſt ſuch as are members of the ſame bodie, and to which louelove 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 giuegive vntounto vsus, 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 hauehave alreadie often times ſaid,Chriſt and his graces are the inward matter. that not that onelie is termed of vsus, the inward matter, or matter it ſelfe of the ſacrament, whatſoeuer is deriued to vsus 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 vntounto vsus 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 vsus, 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 ſay, Chriſt himſelfe, with all his benefits, to the partaking whereof we are called. But notwithſtanding ſome difference there is, to wit, according to more and leſſe, as they vſuallie ſay in ſchooles. Firſt,The firſt difference. becauſe that when the ſacraments are ioined to the ſimple word or word alone, then it neceſſarilie followeth, that there is a more plentifull declaration of Gods good will towards vsus, and looke by how much there are more obiects in number, and they likewiſe more euident, by ſo much the more vehementlie or earneſtlie they doo mooue and ſtirre vsus vp, or at leaſtwiſe ought ſo to doo. Secondlie,The ſecond difference. becauſe although the worde alone propounded generallie vntounto all, bee afterwardes by the power of faith, applied vntounto euerie particular faithfull perſon: yet this is not there ſo plainelie and particularlie expreſſed, as in the ſacraments in which Chriſt is verilie offered particularlie and ſeuerallie to euerie one: wherby it commeth to paſſe that euerie particular beleeuer is after a certeine maner put into the poſſeſſion of Chriſt himſelfe.
Q 6 How is the matter ioined with the ſignes?
The ſignes and the things ſignified are ioined ſacramentallie.A By a ſacramentall maner which ſeeing it is proper & peculiar to them alone, muſt be declared by a proper definition, & ſuch a one as is fit for that purpoſe, we therefore define or determine, that the ſacramentall maner of ioining the matter with the ſignes,Why it is called a ſpirituall coniunction. is ſpirituall: by which epitheton or word, we conceiue no imagined or feined thing, but principally meane that it ſpecially dependeth of the power of the Holie ghoſt, as we hauehave alreadie ſaid in the declaration of the formall cauſe. Moreouer, by that meanes we ſhut out all groſſe and naturall maner of ioining:A ſimilitude. for as we know that the ſigns are vponupon earth, & not elſe where, which thing alſo no man can or will denie: ſo alſo we hold and conclude, that the matter it ſelfe, that is to ſay, Chriſt himſelfe, according to his fleſh, is contained in heauen, and not in anye other place, as wee gather out of the Scriptures,Luke 24.51. Actes 3.21. Roman. 8.34. Coloſſ. 3.1. and all the Fathers of right faith and ſound iudgement. And yet wee doubt not but that the ſignes are ioyned with the matter, that is to ſay, in that reſpect, or ſo farre foorth as God, dooth not onlie, as it were a far off ſhew, the ſigns of the bodie and bloud of Chriſt: but beſide the very ſignes, doth alſo truely giuegive vntounto vsus Chriſt himſelfe, to be enioyed and poſſeſſed of vsus. Whereby alſo it commeth to paſſe, that in this reſpect aboue mentioned, theſe things may be truely ſaide to be ioyned together, although by ſpaces of places they are ſeparated far and wide aſunder. Notwithſtanding we holde, that this coniunction is true and certaine,The ſacramentall coniunction is true and ſure. in ſo much as, that therefore the name of the thing it ſelfe, that is, I ſaye, the body and bloud is indeede figuratiuely, but yet very ſignificantly and plainely giuen to the very ſignes, to wit, vntounto the bread and the wine. Secondly, to the ende wee maye more fully declare this ſacramentall maner of ioyning the matter with the ſigne, wee adde, that it is ſignificatiue, not as though God did onelyonly ſignifie vntounto vsus in the Sacramentes,What is called a ſignificatiue coniunction. the body and bloud of hys Sonne, and alſo his Sonne hymſelfe (for no doubt but that alſo hee dooth truelie giuegive him vntounto vsus) but wee doo it to this ende, leaſt anye man ſhoulde thinke the matter to bee ſo coupled with the ſignes, that Chriſts fleſh alſo ſhoulde nowe be preſent in earth, though it were after a certaine inuiſible and incomprehenſible maner. We ſay therefore, that Chriſtes bodie and bloud, is by ſo great a ſpace abſent from the ſignes, euen as the earth it ſelfe,Curioſitie to be auoided, ſpeciallie in things we are not skilled in. is diſtant from the moſt high Heauens, or from the ſeate of the bleſſed (touching which wee minde not at any time ouer curiouſly to diſpute or diſcourſe) and into which we knowe and beleeue that Chriſt aſcended, that ſo in all our behalfes, and for vsus indeede, he might obtaine and get that ſame immortal inheritance. Notwithſtanding we ſeparat not the thing from the ſigns, either as in reſpect of God, who truely offereth both the one and the other,Things muſt be ſo ioyned that neither they nor other muſt be confounded or iumbled together. or as in reſpect of the faithfull, who truelie and indeede receiue both. But we note the difference of place in the coniunction of the thing, and the ſignes, that the trueth of Chriſtes fleſhe, and of his aſcenſion, may be preſerued ſafe and ſounde: neither yet do we for al that, by any meanes make void the Lords ſupper it ſelfe.
Q 7 What is to be thought of theſe manner of ſpeeches: The bodie of the Lord is in, or with, or vnderunder the bread, or nigh vntounto the bread, and of all, or any other that be of the like ſort?
A As yet wee feare to vſe theſe, or ſuche like manner of ſpeaches, becauſe they ſeeme to take awaye the diſtaunce of places,Two cauſes why theſe kindes of ſpeeches are not to be allowed. which wee neceſſarilie eſtabliſhe and allowe: or elſe they vpholde the vbiquitie of Chriſtes bodie, which we maie not graunt at any hand, although we confeſſe, that beſides the ſignes, the thing it ſelfe is offered vsus of GOD, and by the faithfull truely receiued, but after that maner which we will declare in the tenth queſtion. Notwithſtanding it ſhold ſeeme,A chriſtian yeelding, for peace ſake, but yet with good cautions and exceptions. that theſe termes (which are vnderunder) for concordes ſake may be admitted, but not vnleſſe a plaine and manifeſt interpretation be ioyned withall: to wit, that theſe particles are ſo to bee vnderſtoode, not as though Chriſts fleſh ſhoulde be placed vppon earth, but that we may knowe, that beſides the ſignes themſelues which are vppon the earth, Chriſt himſelfe whiche is in heauen, is truely giuen vntounto vsus, as the ſignes on earth doo beare witnes.
Q 8 What ought we to iudge of this manner of ſayeng, Chriſt is preſent in the ſupper, corporallie, reallie, ſubſtantiallie?
A For the ſelfe-ſame cauſe before alleadged, wee doo not vſe theſe formes of ſpeech neither:Hard ſpeeches with ſome qualifications and interpretations may be tollerated for a time. notwithſtanding it ſhould ſeeme, that they alſo might bee tollerated or borne withal, ſo that we adde the interpretation following, to witte, that theſe things doo not pertaine to that manner of coniunction, wherby the thing is ioyned with the ſignes, but ſerue rather to expreſſe and declare the matter it ſelfe, that is to ſay, that ſo wee may vnderſtand, that by the action of the ſupper, there is eſtabliſhed and confirmed in vsus, not onlie the vertue and power of Chriſt, but chiefly, our very growing vp with chriſt himſelf, from which we hauehave affirmed the ſame to flowe,This is the lawe of righteouſnes; to hauehave 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 vntounto 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 incomprehēſible & 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 vntounto vsus, and in deede communicated of vsus. 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 vsus, 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 vsus?
A The matter of the Sacrament, that is to ſay, Chriſt himſelfe, is receiued of vsus, 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 vsus, 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 main…ine a true growing vppe of the faithfull with Chriſt, which can not bee hindered by anie diſtaunce of places: for our faith cleaueth vntounto 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 belōg 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 vsus, than meate and drinke, without which no man ca…aſſe ouer his time, or ſpend this life: …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 onelyonly ſignes are taken wyth the hand, and receiued wyth the mouth, yet that alſo which beſide the ſignes, is truely offered, and by faith onelyonly 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 …upper. that the holie Fathers hauehave 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 onelyonly way a thing. Nowe the queſtion is heere, concerning the Sacraments. And wee plainly ſay ſacramentally, bicauſe the Lorde did indeede offer, not bare bread… and wine only, but the true ſignes of his bodie and bloud, neither onelyonly theſe ſignes, but beſides them alſo, his body and bloud to be enioyed & poſſeſſed of vsus, euen into euerlaſting life, which life euerlaſting alſo we drawe from him being communicated vntounto vsus.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 giuē for vsus, and that ſelf-ſame bloud whiche was ſhead for vsus, of both which wee are indeede by faith made partakers, as the ſignes doo truely witnes.
Q 13 What do the wicked or vnbelee…ers receiue?
The inſtitution of the ſupper dependeth vponupon Gods trueth.A We hold and teach, & that by an agreeing iudgement and holy conſent, that the inſtitution of the ſacrament doth hang vponupon the trueth of God, & therefore that in the 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 vponupon 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 eueryevery 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, & therfor… alſo life euerlaſting. And the vnbeleeuers eate and drink iudgement to them ſelues, becauſe they diſcerne not, that is to ſaye,1. Corinth. 11.2… deſpiſe and reiect the Lords bodie offered them, neyther hauehave 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 onelyonly as the wine, but as a ſure pledge of the Lordes bloud. Therfore hence it commeth to pas,To receiue without faith, i… 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 …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 quickē 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 eueryevery one receiued) might be born withall: & this alſo, that of ye faithfull it is receiued worthily to life, & of the vnfaithfull vnworthily to iudgement: but yet for all ye, 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 eueryevery one receiueth, but what the Lorde of his owne goodnes offereth to eueryevery 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 onelyonly to be taught and inſtructed, but alſo to thanke (as there is good cauſe) ſuch as ſhall teach vsus, 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.
foreign.