The Mystery of the Lords Supper, Sermon 3

The Mystery of the Lords Supper · Sermon 3

THE THIRD Sermon, vponupon the Lords Supper.

1. Cor. 11.23.

For I hauehave receiued of the Lord, that which I alſo hauehave deliuered vntounto you: to wit, that the Lord Ieſus, in the night that hee was betraied, tooke bread, &c.

WE hauehave heard (wel-beloued in Chriſt Ieſus) in our laſt exerciſe, what names were giuen to the Sacrament of the Lords Supper, as well in the Scriptures, as by the Auncientes, of the Latine, and Eaſt Churches: wee hearde the chiefe ends wherefore, and wherevnto, this holy Sacrament was at firſt inſtituted: wee heard the things, that were contained in this Sacrament, what they were, how they are coupled, how they are p. 55deliuered, and how they are receiued: wee heard alſo, ſome obiections, that might bee obiected, to the contrarie of this doctrine: wee heard them propounded, and as God gaue the grace, refuted: wee heard how the faythfull ſoule, is ſaid to eate Chriſts bodie, and drinke Chriſts blood: Wee heard the manner, how Chriſt is, or canne bee, receiued of vsus: And we concluded in this poynt, That Chriſt Ieſus, the Sauiour of mankinde, our Sauiour, cannot bee perceiued, nor yet receiued, but by a ſpirituall way, & apprehenſion. Neyther the fleſh of Chriſt, nor the bloud of Chriſt, nor Chriſt himſelfe, can bee perceiued, but by the eye of fayth; can bee receiued, but by the mouth of faith; nor can be layd hold on, but by the hand of fayth.

Now faith is a ſpiritual thing: for fayth is the gift of God, poured downe into the heartes and mindes of men, and women, wrought in the ſoule of eueryevery one, and that by the mightie working, and operation of the holy ſpirit. So, the onelyonly waie to laie holde on Chriſt, being by faith, and faith of it owne nature, beeing ſpiritual, it followeth therefore that there is no waie to lay hold on Chriſt, but a ſpirituall way: there is not a hand: to faſten on Chriſt, but aſpirituall hand, there is not a mouth, to digeſt Chriſt, but a ſpirituall mouth: The Scriptures, ſamiliarly by all theſe tearmes, deſcribe the nature, and efficacie of faith.How we are ſaid to eate the fleſh, and drinke the blood of Chriſt.

Wee are ſaid to eate the fleſh of Chriſt by faith, and to drink his bloud by faith, in this Sacrament: chiefely in doing of two things: Firſt, in calling to our remembrance, the bitter death, and pasſiof Chriſt, the blood that hee ſhedde vponupon the croſſe, the Supper which he inſtituted, in remembrance of him, before he went to the Croſſe: The commandement which hee gaue: Doe this in remembrance of me: I ſay, wee eate his fleſh, and drinke his bloode ſpiritually. Firſt in this poynt, in recording, and remembring faithfully, how hee died for vsus, how his blood was ſhedde vponupon the croſſe. This is the firſt poynt, a point that cannot be remembred truly, except it be wrought, by the mightie power of the holy ſpirit. The ſecond poynt of the ſpirituall eating, ſtandeth in this, That I, and euerie one of you, p. 56beleeue firmly, that he died for mee, in particular: That his bloud, was ſhedde on the croſſe, for a full remisſion, and redemption of me, and my ſinnes. The cheefe, and principall poynt, of the eating of Chriſt his fleſh, and drinking of his blood, ſtandeth in beleeuing firmely, that that fleſh, was deliuered to death for my ſinnes; that that blood, of his, was ſhedde, for the remisſion of my ſinnes: and except, euerie ſoule come neere to himſelfe, and firmely conſent, and agree, and bee perſwaded, that Chriſt died for him: that ſoule can not be ſaued, that ſoule cannot eate the fleſh, nor drinke the blood of Chriſt. Then the eating of the fleſh, and drinking of the blood of Chriſt, ſtandeth in a faithfull memorie, in a firme beleefe, and in a true applying, of the merits of the death, and pasſion of Chriſt, to my owne conſcience in particular.

Ther were ſundry things obiected, againſt this kind of receiuing: I wil not inſiſt to repeat them: But beſide all the obiections, which ye heard obiected, againſt this kind of ſpiritual receiuing by faith; They ſay, If Chriſt his fleſh, nor his blood, be not perceiued, nor receiued, but by the ſpirit, by fayth in the ſpirit: Then ſay they, yee receiue him, but by an imagination: If hee bee not receiued carnally, nor corporally, but onelyonly by the ſpirit, and by faith; Then is hee not receiued, but by way of imagination, conceite, and fantaſie. So they account faith, an imagination of the minde, a fantaſie, and opinion, fleeting in the hearts of men: I cannot blame them, to think ſo of faith: For, as none can iudge of the ſweetneſſe of honnie, but they, that hauehave taſted of it: So, there is none, can diſcerne, nor iudge of the nature of faith, but they that hauehave felt it, and raſted in their hearts, what it is: And if they had taſted, and felt in their ſoules, what faith brings with it; alas, they would not call that ſpirituall Iewell, and onelyonly iewell of the ſoule, an imagination. They call it an imagination: and the Apoſtle deſcribing it, Heb. 11.1. calleth it a ſubſtance, and a ſubſtantiall ground: Marke how well theſe two agree, An Imagination, and a ſubſtantiall ground. They call it an vncertaine opinion, fleeting in the braine, and fantaſie of man: Hee call…th it an euidence, and demonſtration, in the ſame definition; See how directly p. 57contrarie, the Apoſtle and they are, in the nature of faith. VponUpon this they inferre, that as it is true in generall, hee can not be deliuered, nor giuen, but that ſame way, that hee is receiued; and looke what way any thing is receiued, the ſame way it is giuen, and deliuered: So (as they ſay) hee being receiued by way of Imagination, hee is alſo in their fantaſie, giuen and deliuered by way of Imagination. For if hee bee not giuen ſay they, to thy hand, to thy mouth, nor to thy ſtomach corporally: hee cannot be giuen, but by an imagination, and fantaſticall opinion. The reaſon that moueth them to thinke, that Chriſt cannot bee theirs, nor giuen to them truly in effect, and really, except he be giuen carnally, is this: That thing which is ſo far abſent, and diſtant from vsus, as the heauen is from the earth, cannot be ſaid to bee giuen to vsus, nor to bee ours: But by your owne confesſion, ſay they to vsus, Chriſt his bodie, is as farre abſent from vsus, as the heauen is, from the earth: Therefore Chriſt his bodie, nor his fleſh, cannot be giuen vntounto vsus, except by way of imagination, and ſo not truely, nor in effect: This argument, framed in this ſorte, would at the firſt ſight, ſeeme to be of ſome force. But let vsus examine the propoſition of it: The propoſition is this. That thing which is ſo farre abſent from vsus, as the beauen is from the earth, cannot be ſaid to be deliuered to vsus, to be giuen to vsus, or any waies to be ours.

Now whether is this propoſition true or falſe? I ſay this propoſition is vntrue, and the contrarie moſt true. A thing may be giuen to vsus, & may become ours, though the thing in perſon it ſelfe, be as far diſtant from vsus, as the heauen is, from the earth. And how proue I this? What maketh any thing to be ours? What maketh any of you, eſteeme a thing to be giuen vntounto you? Is it not a Title? Is it not a iuſt right to that thing? If yee hauehave iuſt right giuen vntounto you, by him, who hath power to giuegive it; and a ſure title, confirmed to you, by him, who hath the power; though the thing, that he giueth vntounto you, be not deliuered into your handes, yet by the right and title, which hee granteth to you, is not the thing yours? There is no doubt of it, for it is not the neereneſſe of the thing, to my bodie, and to my hand, that maketh the thing mine; for it may bee in my hand, p. 58and yet not belong to mee. Neyther is it the diſtance nor abſence: of the thing, that makes it, not to be mine, but it may be farre abſent from mee, and yet be mine, becauſe the title is mine, & becauſe, I hauehave gotten a right to it, from him, who hath the power to giuegive it. So then, this ground is true, It is a ſure title, and a iuſt right, that maketh a thing, though it be farre diſtant from vsus, to bee ours. But ſo it is, that a liuely, and trew faith, in the blood, and death of Chriſt, maketh vsus to hauehave a ſure title, and a good right to the fleſh, and blood of Chriſt, and to his merits: look what he merited by his death, and ſhedding of his bloud vponupon the croſſe; all that, together with himſelfe alſo, appertaineth to mee, and that by a title and a right, which I hauehave gotten to him, of God; which is faith: And the ſurer that my title is, the more ſure am I, of the thing that is giuen mee by the Title. Now this Sacrament, of the Lords Supper, was inſtituted, to confirme our title, to ſeal vp our right, which wee hauehave to the bodie, and blood, to the death, and pasſion of Chriſt: and ſo, the bodie of Chriſt, is ſaid to be giuen to vsus, The blood of Chriſt, is ſaid to be deliuered to vsus, when our title, which we hauehave of him, of his death, of his bodie, & blood, is confirmed in our hearts. For this Sacrament was inſtituted, for the grouth and encreaſe of our faith, for the increaſe of our holineſſe, and ſanctification: which fayth, the greater that it is in our hearts, the more ſure are wee, that Chriſt his death appertaineth to vsus. I grant as I hauehave ſaid, that the fleſh of Chriſt, is not deliuered into my hands, his fleſh is not put into my mouth, nor entreth into my ſtomacke: Yet God forbidde, that thou ſhouldeſt ſay, Hee is not truly giuen, although Chriſts fleſh, bee not put into thy hand, nor mouth of thy bodie: and wherefore ſhould it? Hath hee not appointed breade, and wine, for the nouriſhment of the bodie, and may not that content you? Are they not ſufficient to nouriſh you, to this earthly and temporall life? Hath he not appointed Chriſt to bee deliuered, to the inward mouth of thy ſoule, to be giuen into the hand of thy ſoule, that thy ſoule may feede on him, and be quickned with that life, wherewith the Angels liue, wherewith the ſonne of God, and God himſelfe liue?

p. 59So the fleſh of Chriſt, is not appointed to nouriſh thy body, but to nouriſh thy ſoule, in the hope, yea, in the growth of that immortall life: and therfore, I ſay, though the fleſh of Chriſt bee not deliuered into the hand of thy body, yet it is deliuered to that part that it ſhould nouriſh: the ſoule is that part that it ſhould nouriſh, therefore to the ſoule it is deliuered.

Yea, that bread, & that wine, are no more really deliuered to the body & to the hand of the body, then the fleſh of Chriſt is deliuered to the ſoule, and to the hand and mouth of the ſoule, vvhichwhich is faith: therefore craue no more a carnall deliuerie, nor thinke not vponupon a carnall receiuing.

Thou muſt not thinke, that eyther GOD giueth the fleſh of Chriſt to the mouth of the bodie; or that thou, by the mouth of thy bodie, receiueſt the fleſh of Chriſt: For yee muſt vnderſtand this principle in the Scriptures of GOD; our ſoules cannot be ioyned with the fleſh of Chriſt; nor the fleſh of Chriſt, cannot be ioyned vvith our ſoules, but by a ſpirituall band. Not by a carnall band, of bloud and alliance; not by the touching of his fleſh, with our fleſh: but hee is conioyned with vsus by a ſpirituall band; that is, by the power, and vertue of his holy Spirit. And therefore the Apoſtle ſaith, 1. Cor. 12.13. That by the meanes of his holy ſpirit, all wee, who are faithfull men and vvomen, are baptized into one body of Chriſt. That is, wee are conioyned, and faſtened with one Chriſt; by the meanes, ſaith he, of one ſpirit: not by a carnall band, or any groſſe coniunction; but onelyonly by the band of the holy ſpirit.

That ſame holy ſpirit that is in him, is in eueryevery one of vsus, in ſome meaſure: and in reſpect one ſpirit is in him, and in vsus, therefore, wee are accounted all to be one body, and to bee members of one ſpirituall, and myſticall body. And in the ſame verſe, the Apoſtle ſaith, Wee are all made to drink into one and the ſelfe ſame ſpirit: that is, we are made to drink of the bloud of Chriſt. And this bloud is no other thing, but the quickning vertue, and power that floweth from Chriſt, and from the merits of his death: we are made all to drinke of that bloud, when wee drinke of the liuely power and vertue, that floweth p. 60out of that bloud.

So, there is not a band that can couple my ſoule with the fleſh of Chriſt, but onelie a ſpirituall band, and a ſpirituall vnion. And therefore it is that the Apoſtle 1. Cor. 6.17. ſaith, Hee that is ioyned vntounto the Lord, is one ſpirit. And, Iohn ſaith, That vvhichwhich is borne of the ſpirit, is ſpirit. So, it is onelyonly by the participation of the holy ſpirit, that we are conioyned with the fleſh and bloud of Chriſt Ieſus.

That carnall band, vvhether it bee the band of bloud, vvhichwhich runnes throrough one race, or the carnall touching of fleſh, vvith fleſh, that carnall band (I ſay) vvas neuer eſteemed of by Chriſt. In the time that hee was conuerſant heere vponupon earth, hee reſpected nothing that band: for, as hee vvitneſſed himſelfe, by his owne vvords, hee neuer had that carnall band in any kinde of reuerence, or eſtimation, in reſpect of the ſpirituall band.

But, as for the ſpirituall band, whereby we are coupled with him by one ſpirit; hee euer eſteemed of this band, in the time that he was conuerſant on earth, & in his word, he hath left the praiſe and commendations of the ſame.

To let you ſee how lightly he eſteemed of the carnall band of bloud and alliance, which wee eſteeme ſo much; yee may ſee in the eight of Luke, 20.21. for there they comming to him, ſay, Maſter, thy Mother, and thy Brethren ſtand vvithout, and vvould ſee thee: ye ſhall heare his anſwere vntounto them, how little he eſteemed of that carnall band; in the 21. verſe, in a manner denying that band, hee ſaith; My Mother, and my Brethren, are thoſe which heare the vvord of God, and doe it. As if he would hauehave ſaid, It is not that carnall band that I eſteeme: it is not that carnall coniunction that I reuerence: it is the ſpirituall coniunction, by the participation of the holie Spirit; vvhereby wee are mooued to heare the word of God, to giuegive reuerence to it, and to obey it.

This carnall band, was neuer profitable, as that in the 8. of Luke doth plainly teſtifie: for, if the touching of Chriſtes fleſh had been profitable, the multitude, wherof mention is made in that chapter, that thruſted, and preaſed him, had beene the better by their carnall touching. But ſo it is, that there was neuer any of them the p. 61better by their carnall touching; therfore the carnall touching profiteth nothing. Saith not Chriſt himſelfe, Iohn 6.63. (to drawe them from that ſiniſter confidence they had in his fleſh onelyonly) My fleſh profiteth nothing; It is the ſpirit that quickneth? To touch him by the holie Spirit, and by faith in thy ſoule; this touching by faith, hath euer been profitable, and wee hauehave a plaine example of it in the ſame chapter.

Euen ſo, the poore vvoman, that had long been diſeaſed vvith a bloudie iſſue, the ſpace of twelue yeeres, and had vvaſted, and conſumed the greateſt part of her ſubſtance, in ſeeking remedie; ſhee found no helpe by the naturall and bodily Phyſition: at the laſt, by vertue of the holie Spirit, working faith in her heart, ſhee vnderſtands and conceiues, that ſhee is able to recouer the health of her bodie, and the health of her ſoule from Chriſt Ieſus, vvho came to ſaue both body and ſoule. And vponupon this perſwaſion which ſhee had in her hart, that Chriſt could cure both body and ſoule, ſhee came vntounto him; and as the Text ſaith, ſhee preaſed thorough the multitude, to come to him: and when ſhe was come, it is not ſaid that ſhe touched his fleſh with her hand (in caſe the Papiſts would aſcribe the vertue which came out of him, to her carnall touching): but it is ſaid, that ſhe touched onelyonly the hemme of his garment with her hand; and with faith, vvhichwhich is the hand of the ſoule, ſhee touched her Sauiour, God, and man. And, to let you vnderſtand that ſhee touched him by ſaith, hee ſaith to her at the laſt, Goe thy way, thy faith hath ſaued thee.

Shee touched him not ſo ſoon by faith, but incontment, there came a power out of him: which power and vertue, ſhee felt, by the effect of it in her ſoule; and our Sauiour felt it, vvhen it went from him. The effect vvhereby ſhee felt it, was, the health of her ſoule: and the effect wherby he felt it, was, the going from him. And ſo ſoone as hee felt it goe from him, he ſaith, Who is it that hath touched mee? Peter (who was euer moſt ſuddaine) anſwereth, and ſaith, Thou art thronged, and thruſted by the multitude, and yet thou askeſt, Who hath touched thee.

Our Sauiour anſwers againe, It is not that touching, that I ſpeake of; it is another p. 62kinde of touching. There is one hath touched me, who hath drawn a vertue and power out of mee: the multitude takes no vertue from me. The poore woman, thinking ſhe had done amiſſe, and perceiuing that ſhe could not be hid, came trembling, and ſaid; I hauehave done it. Hee anſwered her at the laſt, and ſaid, Depart in peace; thy faith hath ſaued thee. Thy faith hath drawn out a vertue, & power from me, that hath made both thy ſoule & body whole.

So that this touching of Chriſt, hath euer been profitable; is, and ſhall be profitable: like as the touching of Chriſt, with the corporall hand, hath neuer beene, is not, nor euer ſhall be profitable. And why? Chriſt is not appointed to be a carnall head; to be ſet vponupon the necks of our bodies, that he may doe the office of a carnall head therunto, to furniſh naturall motion, & ſenſes to our bodies. No, the Scriptures call not Chriſt a natural head, but the Scriptures call him a ſpirituall head, to be ſet on the neck of our ſoules: that is, to be cōioyned with our ſoules; that out of him, into our ſoules may diſtill holy motions, heauenly ſenſes; and that there may flowe out of him to vsus, a ſpiritual & heauenly life.

Then the Scriptures call him a ſpiritu-head, as they call vsus a ſpirituall body: and, as the life which wee get from him, is ſpirituall; ſo all our coniunction with him, is ſpirituall. And in reſpect he worketh that ſame operation in my ſoule, vvhichwhich the carnall head doth in my body, therefore hee is called a ſpirituall head: therefore hee is called the head of his Church, becauſe hee furniſheth her vvith ſpirituall motion, and ſenſes, vvhichwhich is the life of the Church.

So, to be ſhort, there is nothing in this coniunction, carnall; there is nothing groſſe in it; there is nothing that may be compaſſed, by our naturall iudgement & vnderſtanding. And therefore, whoſoeuer would attaine to any ſmall in-ſight of this ſpiritual coniunction, between Chriſt, and vsus; of neceſsity, hee muſt humble himſelfe, and earneſtly pray for the ſpirit; otherwiſe, it is not poſsible to get any vnderſtanding, no, not the leaſt perſeuerance, how the fleſh of Chriſt, and vve are conioyned, except we hauehave ſome light giuen vsus by the ſpirit; that is, except our harts be wakened, by the mighty working of the ſpirit of Chriſt, this ſhall remaine as p. 63a dead, and cloſed letter vntounto vsus. So, Exhortation.yee are to craue, that the Lord in his merciemercy would waken you; illuminate your vnderſtandings; and make you to hauehave a ſpirituall light, to diſcerne of theſe ſpirituall things. Next, ye muſt ſtudy, and be carefull to remoue all vaine cogitations, and earthly fantaſies: when yee come to heare ſo high a matter, yee muſt caſt off all filthy thoughts, ill motions, and cares of the world; and yee muſt ſhake off all things that clogge your harts. Thirdly, yee muſt come with a purpoſe to heare the vvord, to giuegive diligent care to the word, and with a ſanctified hart to receiue it; vvith a purpoſe to growe, and increaſe in holineſs, as well in body, as in ſoule, all the dayes of your life.

And, comming with this purpoſe, no queſtion, the holy Spirit ſhall reueale thoſe things to you, which yee want. And though this word paſſe, and bring no great commodity for the preſent, yet the holy Spirit heereafter, ſhall reueale to thee, the truth of that which thou haſt now heard. Then this is the end of all; Bee preſent in your harts, and mindes, and let your ſoules be emptied of all the cares of the vvorld, that they may receiue that comfort, which is offered in the hearing of the word.

Now I come to the defining of the Sacrament of the Lords Supper. The definition of the Sacrament of the Lords Supper.I call this Sacrament, A holy Seale, annexed to the couenant of grace, and mercy in Chriſt. A ſeale to be miniſtred publiquely, alwaies according to the holy inſtitution of Chriſt Ieſus: that by the lawful miniſtery therof, the Sacramentall vnion, betweene the ſignes, and the thing ſignified, may ſtand: and this vnion ſtanding, Chriſt Ieſus, who is the thing ſignified, is as truely deliuered to the increaſe of our ſpirituall nouriſhment, as the ſignes are giuen, & deliuered to the body, for our temporall nouriſhment.

Now let vsus examine the words & parts of this definition. Why this Sacrament is called a Seale.Firſt of all, I call this Sacrament, a Seale; becauſe this Sacrament ſerueth to the ſame vſe to our ſoules, that a common ſeale doth to a common Euidence. As the ſeale, which is annexed to the Euidence, confirmes, and ſeales vp the truth, contained in the Euidence: ſo this Sacrament, of the body and bloud of Chriſt, confirmeth, and ſealeth vp, the p. 64truth of mercy and grace, contayned in the couenant of mercy and grace: for this reſpect it is called a ſeale.

It is called, A holy Seale. Why? Why it is called a holy Seale.Becauſe it is taken from the profane vſe, whereunto that bread ſerued before; and that bread is applyed to a holy vſe. There is a power giuen to that bread, to ſignifie the precious body of Chriſt Ieſus, to repreſent the nouriſhing, and feeding of our ſoules. And in reſpect it ſerueth now in the Sacrament to ſo holy an vſe, therefore I call it an holie ſeale. This is not my word; it is the Apoſtles, Rom. 4.11. where hee giueth the Sacrament the ſame name, and calleth it a ſeale. And further, if the wiſdom of Chriſt in his Apoſtle, had been followed, and if men had not inuented new names of their own, for this Sacrament, but contented, & ſatisfied themſelues, with the names which God hath giuen by his Apoſtle, & that Chr. himſelf hath giuen to this Sacramēt; I am aſſured, none of theſe controuerſies & debares (which neuer will ceaſe) had fallen out: but where men wil go about to be wiſer thē God, & go beyond God, in deuiſing names which he neuer gaue, vponupon mens own inuentions, ſuch debates hauehave faln out. A leſſon by the vvay; that no fleſh preſume to be wiſer then GOD: but let them ſtoupe, and keepe the names which God hath giuen to this Sacrament.

Thirdly, Why the ſeale is ſaid to be annexed to the couenant.I ſay, annexed to the Couenant; annexed, and hung to the Charter: becauſe it cannot be called a ſeale properly, except it be hung to an Euidence. What it is by nature, the ſame it remaineth, and no more, if it be not annexed to ſome Euidence: it is onelyonly the hanging of it to the Euidence, that maketh men account it a ſeale; not beeing eſteemed, except it be hanged to the Euidence. Euen ſo it is heere; if this Sacrament be not miniſtred, and ioyned to the preached vvord, to the preaching of the couenant of merciemercy, and grace, it cannot be a ſeale; but what it is by nature, it is no more. As by nature, it is but a common peece of bread; ſo it is no more if it be not annexed to the preaching of the word, and miniſtred therewith, as Chriſt hath commaunded. Therfore, I ſay, the ſeale muſt be annexed, and hanged to the Euidence, to the preaching of the word, for the confirming of the Euidence; otherwiſe, it is not a ſeale. But, it is not ſo with the Euidence vvhichwhich is the p. 65word of GOD: for yee knowe, any Euidence will make faith, though it vvant a ſeale; and it will ſerue to make a right, if it be ſubſcribed, without a ſeale: but the ſeale without the Euidence, auaileth nothing. Euen ſo it is with the word of God: though the Sacraments bee not annexed to the word, yet the word will ſerue the turne: it ſerueth vsus to get Chriſt, it ſerueth to ingender, and beget faith in vsus, and maketh vsus to growe vp in faith. But the ſeale without the word, can ſerue vsus to no holievſe: therefore, I ſay, the ſeale muſt be annexed to the word preached, to the couenant of mercy, and grace.

Now it followeth in the definition, Why the Sacrament ſhould be miniſtred publiquely.that this ſeale muſt bee miniſtred publiquely. Wherefore ſay I publiquely? To exclude all priuat adminiſtration of this Sacramēt. For, if this Sacrament be adminiſtred to any priuately, it is not a Sacrament. Why? Firſt reaſon.Becauſe the Apoſtle calleth this Sacrament, a Communion. If ye adminiſter it to one, yee loſe the Communion: therefore, if yee adminiſter it priuatly, yee loſe the Sacrament. For this Sacrament, is a Communion of the body, and bloud of Chriſt: therefore, of neceſsity, it muſt be by way of communication; and ſo the action muſt be publiquely miniſtred.

Secondly, this Sacrament muſt be publiquely miniſtred, Second reaſon.becauſe Chriſt Ieſus, vvho is the thing ſignified in this Sacrament, is no ſuch thing as pertaineth but to one man only: if this were ſo, he might be priuatly giuen and miniſtred. But, ſeeing Chriſt, which is the thing ſignified in the Sacrament, is a common thing, belonging to eueryevery faithfull man and vvoman, therefore hee ought to be commonly giuen to all, in a common action, in a ſocietie, and congregation of the faithfull.

Thirdly, this Sacrament, is a Thankſgiuing to God the Father, for his benefits. Now, it appertaineth not to one, or tvvo, to thanke God onelyonly; but as we are all partakers of his temporall, and ſpirituall benefits: ſo we ought all of vsus, publiquely to giuegive him thanks for the ſame. Therefore I ſay, in the definition, this ſeale ought to be publiquely, and not priuatly miniſtred; as the Papiſts doe in their priuat Maſſes.

This Seale muſt bee publiquely miniſtred, according to Chriſt his inſtitution. Wherfore ſay I Chriſt his inſtitution, more then mans inſtitution, or Angels inſtitution? p. 66Why keepe I to Chriſt his inſtitution? Why this Seale muſt be miniſtred according to Chr. his inſtitution.Becauſe man hath not power to inſtitute, or make a Sacrament: becauſe an Angel hath not power to make, or inſtitute a Sacrament. For, none hath power to make, or inſtitute a Sacrament, but he that hath power to giuegive Chriſt, vvho is the thing ſignified in the Sacrament. None hath power to inſtitute a Sacrament, but God onelyonly.But ſo it is, that none hath power to giuegive Chriſt, but either the Father, or himſelfe: therefore, none hath power to make, or inſtitute a Sacrament, but either the Father, or the Sonne: onelyonly God muſt make a Sacrament. Secondly, this Sacrament is a part of Gods ſeruice, and worſhip: but ſo it is that none hath power to appoint any part of his ſeruice, or preſcribe any part of his worſhip, but onelyonly God himſelfe: therefore none can make a Sacrament, but God himſelfe. There is no Prince will be contented to be ſerued after another mans fantaſie: but he will preſcribe his ſeruice, according vntounto his own pleaſure: how much more is it meet, that God ſhould appoint his owne ſeruice, and worſhip? Therefore, there is neither man, nor Angel, hath power to inſtitute any part of the ſeruice of GOD.

The Sacraments are a part of his ſeruice: therefore there is no Angel, nor man, hath power to inſtitute a Sacrament. The greateſt ſtile that any man can hauehave in the miniſtery of the word and Sacraments, is that ſtile, which the Apoſtle giues them, 1. Cor. 4.1. There we are called Stewards, and Diſpenſers of the graces of God; Miniſters of thoſe myſteries, and holy things. It followeth then, that we are not Authors, Creators, and makers of them; but onelyonly Miniſters, and diſpenſers of the Sacraments. So, it is euident, that no man, nor creature, hath power to make a Sacrament. Then it muſt bee according to the inſtitution of Chriſt, his inſtitution muſt be kept: looke what he ſaid, what he did, what hee commanded thee to doe; all that muſt be ſaid, done, and obeyed. If thou leaueſt one iote of that vndone, which he commaunded thee to doe, thou peruerteſt the inſtitution: for, there is nothing left in regiſter of that inſtitution, but it is eſſentiall.

So, in the celebration of Chriſts inſtitution, wee muſt take heede, to whatſoeuer he ſaid, did, or commaunded to bee done: Thou muſt firſt ſay, whatſoeuer hee ſaid, p. 67& then do whatſoeuer he did. For the Miniſterie of the Sacrament muſt follow after the word. Firſt thou muſt ſay, that which Chriſt commanded thee to ſay, and thou muſt teach, that which he commanded thee to teach: and then miniſter the Sacrament: Then to keepe this inſtitution, wee muſt beginne at the ſaying, We call the word in the Sacrament, the whole Inſtitutionand ſay whatſoeuer Chriſt commanded vsus, then after, faythfully to doe all that, which he commanded to be done. Then I call the word, the whole inſtitution of Chriſt Ieſus, preached, and proclaimed, denounced diſtinctly, cleerely, and ſenſiblie to the people, in ſuch ſort, that if wee leaue anie kinde of circumſtance, or ceremonie of this inſtitution vndone, wee peruert the whole action.

It is agreed vponupon, Word and element muſt concurre in the conſtitution of a Sacrament.and condeſcended vntounto, betweene vsus, who celebrate this inſtitution, and all the ſectes in the world, who hauehave ſeparated themſelues from this inſtitution, That two things are neceſſarie, and muſt concurre in the nature, and conſtitution of a Sacrament. To wit, there muſt be a word, and there muſt bee an element concurring: There is not a ſect, that granteth not this, That the word muſt concur, with the element, before there can be a Sacrament. Though they eaſily admit this generall, wherein wee agree well with them, yet when it comes to the ſpeciall, & that wee enter into particular, in the handling and treating of the word; how well ſoeuer wee agree in the generall, yet in the particular, wee are as farre aſunder. For, when wee come to diſpute, and reaſon on theſe particulars; Firſt, what wee meane by the word: Secondly, how this word ought to be intreated: Thirdly, what vertue this word hath: Fourthly, how farre the vertue of this word, doth extend it ſelfe: And laſt of all, to whom the word ought to be directed, and pronounced: In all theſe particulars, wee are as farre aſunder, as euer wee ſeemed to agree in the generall.

I leaue to meddle with any other ſect, What wee meane by the word in the Sacrament.but will deale with the Papiſts onelyonly, becauſe we hauehave moſt to do with them: And firſt of all we are to vnderſtand, what wee meane by the word, & what they meane by it. We by the word (as I hauehave ſaid) vnderſtand the whole inſtitution of Chr. Ieſus, whatſoeuer he ſaid, or did, or cōmanded to bee done, without adding, or diminiſhing, or alteration of the meaning, or ſenſe of the word: This we mean by the word in the Sacramēt

p. 68Now, What the Papiſts vnderſtand by the word in the Sacrament.what vnderſtand the Papiſts by the word? They preach not the inſtitution of Chriſt, nor take the whole inſtitution, as he left it. But in place thereof, they ſelect, and chuſe out of his inſtitution, foure, or fiue words, & they make the whole vertue of the inſtitution, to conſiſt in the foure, or fiue words. And it were nothing, if they would content themſelues with theſe words, becauſe they are the words of the inſtitution. But they adde to the words, they take from the words, & alter the meaning of the ſame words, at their pleaſure. That yee may knowe this; In their Maſſe, which they call the Lords Supper, I will let you ſee the ſubſtance of it: I will diuide their Maſſe, into ſubſtantiall, & accidentall things. To the ſubſtance of the Maſſe, there are three things required. There muſt of necesſitie be a prieſt .i. ſuch a one, as takes vponupon him the office of our Mediator, Chr. Ieſ. to intercede between God, & man. Secondly, to the ſubſtance of the Maſſe, is required, that the Prieſt offer the bodie, and blood of Chriſt. We come here to receiue the ſame things: There the prieſt offers them to God the father. Thirdly, by this worke (ſay they) they obtaine al good things: by this work wrought, they obtaine remisſion of ſinnes, as well to the dead, as to the quicke; but in ſpeciall, they obtaine remisſion of ſinnes to the prieſt, who is the diſtributer, and to him, to whom, the prieſt applieth that ſacrifice: And as for the reſt of the Church who are abſent, they obtaine this remisſion of their ſinnes, by this work generally. Theſe three things are neceſſarie, to the ſubſtance of the Maſſe: As for the accidents, that muſt concurre to the making of a Maſſe, They are of two ſorts: Some of them are alwaies neceſſarie, without the which, that action cannot bee: againe, ſome are not neceſſarie, and the action may bee without them, but not without a deadlie ſinne: Theſe things that are neceſſarie, concerne partly the prieſt, and partly the action it ſelfe. The accidents that are neceſſarie to the prieſt, are of two ſorts: One ſort are ſuch, as without the which, hee cannot be a prieſt; The other ſort ſuch, without the which, hee cannot bee free from deadly ſin. The things without the which he can not be a prieſt, are theſe: Except he hauehave a power giuen of his Biſhop to conſecrate, which power is iuſtified by the vnction, & p. 69ſhauing of his crowne: Except again, he hauehave power to ſpeake, and that the roofe of his mouth be whole, that he may ſpeak, hee cannot bee a prieſt: Theſe two are alwaies neceſſarie, and concurre to the perſon. Other things againe, are not ſo neceſſarie; as, that the prieſt muſt be free from ſuſpenſion, from curſing, deadly ſinne, and all Eccleſiaſticall pain, & cenſures. Theſe things are neceſſarie to the perſon. There are again, two things neceſſary to the action: One ſort, without the which the action cannot bee; without the Lords prayer it cannot bee, without the fiue words of the inſtitution, it cannot bee: Other things againe, are not ſo neceſſarie; as, the conſecration of the place, where the Maſſe is ſaid, The Altar ſtone, The blesſing of the Chalice, The water, The ſinging, he that ſhould helpe to ſay Maſſe, and the reſt. So they and wee, in no ſort agree concerning the word, what is meant by it. The ſecond point is, how this word ought to be intreated, wherein wee are as farre aſunder: we ſay, the word taken as hath beene ſaid, for the whole inſtitution, ought to be intreated, after this manner. Firſt, there ought to be a lawfull paſtor, who hath his calling of God, to deliuer it. And this paſtor ought to deliuer the word lawfully; what is that? hee ought to preach it, to proclaime it publikely, with a plaine ſpeech to denounce it: hee ought to open vp, and declare, all the parts of it, what is the peoples part, and what is his owne part, how he ought to deliuer, and diſtribute that bread, and that wine, how the people ought to receiue, at his hands, that bread, and that wine, to informe their faith, how they ought to receiue Chriſts bodie, and bloud, ſignified by that bread, and that wine. As alſo, hee ought to teach them, how they ſhuld come with reuerence, vntounto that Table, and communicate with the pretious bodie, and blood of Chriſt: This hee ought to doe, in a familiar language, that the people may vnderſtand him, that they may heare him, that they may perceiue, and lay vp in their hearts, the things that hee ſpeakes. For what auaileth it you, to heare a thing whiſpered, and not ſpoken out: or if it be ſpoken out, what auaileth it you to heare it, if yee vnderſtand it not? For, except yee heare Chriſt, in a familiar, and plaine language, yee cannot vnderſtand: and except ye vnderſtand, it is imposſible p. 70for you to beleeue: and without beleefe, there is no application of Chriſt: and except yee beleeue, and apply Chriſt to your ſelues, your comming to the Sacrament is in vaine. So of necesſitie, if this Sacrament be lawfully handled, The paſtor muſt preach the inſtitution of Chriſt, that it may be heard; and in a familiar language, that it may be vnderſtood, in ſuch ſort that the faithfull people may be informed how to receiue, and the Miniſter may knowe his part, how to deliuer, and diſtribute. This I ſay, ſhould bee the right handling of the holy inſtitution of this Sacrament.

Now what do they? in place of a Miniſter, paſtor, or Biſhoppe (call him as you pleaſe) who is lawfully called of God; they ſubſtitute a prieſt, ſurrogate an hierling, who hath no calling, or office now, in the church of God. For the office of a prieſt, as they vſe their prieſthoode, is no other thing, but the office of Chriſt Ieſus, the office of the Mediator, betwixt God and vsus: for they make their prieſts dailie to offer vppe Chriſt Ieſus, to the Father. Now this is the Mediator, Chr. his office, that he did it, once for all, once for euer, ſaith the Apoſtle: ſo that they hauehave no entrance, to doe this ouer againe: And in reſpect, that their prieſts do this againe, which Chriſt hath done alreadie, they doe it without cōmand, they hauehave no warrant in the word of God. And if they had warrant, for their calling, in the word of God, yet they handle the Sacrament amiſſe: for whereas they ſhould ſpeake forth cleerely, they whiſper, and they coniure the Elements, by a certaine kind of whiſpering. Wheras they ſhould ſpeake it, in a knowen language, that the people may vnderſtand; They ſpeake, in an vnknowen language: and though they ſpake it, in a known & familiar tongue, yet in that they whiſper it, the people cannot be the better. And what ſhall I ſay? Seeing they thus handle the word, though it be the verie in ſtitution it ſelfe, yet they ſo ſpoile it, in the handling, that it is not a holy Sacrament. Then wee differ as much in the ſecond poynt, how that word ought to bee handled, and intreated.

Now the third point is, The third head in controuerſie.what vertue this word hath, how farre the vertue of this word extendeth it ſelfe: In this point, we grant & acknowledge, that the word hath a vertue: and the word taken, as hath bin p. 71ſaid, worketh ſomewhat, euen towards the ſame elements, of bread, and wine; for wee acknowledge, that thoſe elements, by the vertue of this word, are changed, not in their ſubſtance, and naturall properties: But wee grant, that the elements are changed, in a quality which they had not before; In ſuch ſort, that theſe elements, are taken from the common vſe, wherevnto they ſerued before, and by the inſtitution of Chriſt, they are applied vntounto another holy vſe. Marke, how farre the holy vſe differs from the common vſe, there is as great difference, betwixt the elements, this day in the action, and the thing that they were yeſterday: For I grant, that the elements are changed; & yet this change, proceedeth not, of the nature of the elements, from an incloſed vertue, ſuppoſed to bee in the words, nor from the whiſpering of the words: but it proceeds, from the will of Chriſt, from the ordinance, & appointment of Chriſt, ſet downe in his owne inſtitution: for that thing is holy, which God calleth holy; and that thing is profane, which God calleth profane.

To let you vnderſtand, how theſe ſignes are made holy, it is neceſſarie, that theſe two things bee conſidered. How the elements are ſanctified.Firſt, what hee is that makes them holy, whether God, Angell, or man. Secondly, whoeuer he bee, that maketh them holy, by what meanes, & way, he maketh them holy. And by the conſideration of theſe two, wee ſhall come to the conſideration, and right viewing of the ſanctification of the Elements.

For the Firſt, wee ſay, that God is onelyonly hee, that may make a thing which was cō mon, to be holy. So we ſay, that God by his will and ordinance, declared, and ſet downe, in his word, hath made the things, that were common, by his appoyntment to bee holy. As for the way, and meanes whereby they are made holy, it is the word of God, the inſtitution of Chriſt, the will of Chriſt, declared in his inſtitution, that maketh them holy. For the preaching, and opening of the word, and inſtitution of Chriſt, letteth vsus ſee, that god hath made theſe things holy: and not onelyonly, that hee hath made them holy, but letteth vsus ſee an holy manner, how they ſhould be vſed, in what place, at what time with what heart, & to what end. So it is the wil of Chriſt, declared in his inſtitution, wherby the things that were common before, are now made holy. There are two other p. 72things alſo, which make the ſame elements, holy: & theſe two, are vſed in this inſtitution. There is praier, & thankſgiueing, which make the creatures of God to our vſe, holy: whereas otherwiſe, if we receiue the good creatures of God, like dogs, & thank him not for them, it is a ſure token that they were neuer ſanctified to our vſe.

By prayer we obtaine grace, & ſtrength from God, to vſe the creatures, and this whole action, holily & lawfully, as it ſhold be. And therefore not onelyonly, in this holy action, ſhould we begin with God, with inuocation of his name, but in all actions in the world, we ſhould begin in the name of God. So it is the wil of God, praier, and thankſgiuing, conioined with the elemēts, that make them holy. All theſe three, contained in the action of the Lords Supper, make the Seales holy: For, beſide the wil of God, declared in the inſtitution, In the Lords Supper, we vſe inuocation; and in this inuocation, we vſe thankeſgiuing. The elements are not made holy, by the word of God onelyonly, but by the vſe of praier & thākſgiuing, which three, are the onelyonly means, wherby theſe things are ſāctified.

Now, to expreſſe, and laie-foorth, the ſanctification of the Elements: The word of bleſſing and thankſgiuing vſed indifferently, the one expreſſed by the other.The Euangeliſts, and the Apoſtle Paul, vſe indifferently the word, To bleſſe, and to giuegive thankes, and commonly they put, the one for the other: For yee may ſee, that Marke, and Paul, vſe the word Bleſſe: Mathew and Luke, vſe the word to giuegive thankes, and all in one ſignification: And Marke himſelfe in the 14. of his Goſpell, 22. verſe, ſpeaking of the ſame action of the Lords Supper, vſeth the word to Bleſs, and in the 23. verſe, he vſeth the word to GiueGive thanks, and both in one ſignification, to let you ſee, that the Apoſtle, Chriſt himſelfe, and the Euangiliſts, vſe the word to Bleſſe, and to GiueGive thankes, indifferently, to ſignifie the ſanctification, and conſecration of the elements. Except, ye take the one for the other, it will bee hard to gather anie good meaning out of the Apoſtles words: for I remember the Apoſtle, 1. Corin. 10.16. ſayth: The Cup of bleſſing, which we bleſſe, what is that? I take the word to ſignifie, as I hauehave ſaid, which wee bleſſe, that is, which wee ſanctifie, and prepare by blesſing. So, to bleſſe, and to giuegive thankes in the Lords Supper, ſignifie no other thing, but to ſanctifie: otherwiſe, p. 73if ye take the word, in another ſignification, yee ſhall fall into an error: and and why? God is ſayde to bleſſe, and man is ſaid to bleſſe: God is ſaid to bleſſe, when hee giueth good things vntounto his creatures, for Gods blesſing is euer effectuall; and therefore hee is ſaid to bleſſe, when he giueth good things. Man againe, is ſaid to bleſſe either priuately, or publikely, when hee craueth blesſing, at the hands of God, to anie man; when hee bleſſeth, in the name, and at the commandement of God, anie perſon, or people: Now, if yee aſcribe blesſing, in any of theſe two ſignifications to the cuppe, it is amiſſe: for wee vſe neyther to craue a blesſing, to inſenſible elements; nor yet to bleſſe them, in the name of God: And God vſeth to giuegive good things, to the ſonnes of men, and not to inſenſible creatures: Therefore we muſt needes vſe the word, Bleſſe, in the third ſignification. The cuppe of blesſing, which wee bleſſe, that is, which wee ſanctifie, and prepare by blesſing: Thus farre wee vnderſtand, for the ſanctification of the elements.

Now let vsus ſee, how they ſanctifie the elements, & what is the forme of their conſecration, ſo far as I vnderſtand of it, it conſiſteth in theſe fiue words: Hoc eſt enim corpus meum: It ſtādeth in theſe fiue words, and in the whiſpering of them; for if you whiſper them not, ye loſe the faſhion of incantation: for the thing which we call ſanctifying, they call whiſpering: And the whiſpering of thoſe fiue words, they call the conſecratiō of the elements: And whē the words are after this manner whiſpered, they preſuppoſe, ſuch a ſecret, & mōſtrous vertue, to be incloſed in the ſyllables, That the vertue, & power which floweth from the words, is able to chaſe away wholly, the ſubſtance of the bread, ſo that the very bread, & ſubſtance of it, is altogether deſtroied, by this power: Secondly, that this power which floweth from theſe words, is able to fetch, & pull downe an otherſubſtance, to wit, the fleſh, & blood of Chriſt Ieſus, that fitteth at the right hand of his father, & is able to put it within the compaſſe of that bread: This is a ſtrange and a great vertue, that, not only wil ouerthrowe that ſubſtance, but put it within the compaſſe of that bread. The ſame fiue words, whiſpered in this maner, hauehave ſuch a monſtrous p. 74operation, ſay they, that they are able, both to chaſe a way the one ſubſtance, to pull downe an other, and to put it, within the compaſſe of that bread. We altogetheir denie, That there is ſuch a vertue in theſe words: for, as I hauehave ſaid before, wee denie not, that the word hath a vertue, but denie that there is ſuch a vertue incloſed in the words; wee denie the qualitie of the vertue, or that it floweth, from ſuch a fountaine. For, we grant, that the word hath a vertue; there is neuer a word, that God ſpeaketh heere, but it hath a vertue ioyned withit: but wee deny, that this vertue is incloſed in the ſyllables, in the whiſpering, or pronouncing of the words: for if there were ſuch avertue, and power incloſed in the ſyllables, by the ſame reaſon it ſhould follow, that there were avertue in the figure, and ſhape of the letter, that makes vp thewords. Now, there is noman wil think that there is any vertue in the figure, or ſhape of the letter: and there is as little vertue in the ſyllables or pronouncing of the words themſelues. So wee denie, that there is anie vertue incloſed in the ſyllables, or reſident in the word. But wee ſay, that there is a power conioyned with the word, and this power is not reſident in the word, but is reſident, in the eternal word, in the eſſential Word wherof Iohn the Euangeliſt makes mention. Cap. 1. The word which was from the beginning, that is, the ſonne of God Chriſt Ieſus: wee ſay, there is not a dram weight of this vertue, and power reſident in any creature that euer God created, but it is onelyonly reſident in Chriſt Ieſus: And therefore there floweth no vertue from the ſillables, nor from the words that are ſpoken, but from Chriſt, and his ſpirit, who giues the vertue to thoſe words. So wee differ in this; we ſay that there is not anie vertue reſident in the ſillables, wee ſay that the ſillables, and pronouncing of the ſillables, work nothing: but wee ſay that the vertue is reſident in the perſon of the ſonne of God, and heeworkes by his owne word.

Now wee ſay that there cannot be ſuch a monſtrous change, as to ſay the whiſpering of ſo manie wordes, ſhould change the owne ſubſtance of the bread, pull down the ſubſtance of the bodie of Chriſt, and put his bodie in ſo narrow a compaſſe, wee ſay that cannot bee. And this I ſhall p. 75proue by theſe three rules; namely, Refutation of the doctrine of trā ſubſtantiation, by 3. ſorts of arguments.By the veritie of the fleſh of Chriſt Ieſus; By the articles of our Beliefe; And by the true end of the inſtitution of this Sacrament. And ſo we ſhall ſee, by Gods grace, the infinite abſurdities that follow vponupon their opinion.

The firſt principle that I lay, is this; The firſt ſort of argument.Seeing that Chriſt Ieſus, the Sonne of GOD, in the time appointed, tooke true fleſh of the wombe of the Virgin, and vnited himſelfe with our nature in one perſonall vnion; to the end that our nature, which fell altogether from integritie in the firſt Adam, might recouer the ſame in the ſecond Adam: yea, not onelyonly the ſame, but ſo much the greater, as our ſecond Adam excells the firſt in all de grees: And in reſpect hee tooke on him a body, like vntounto ours in all things (ſinne excepted) of neceſsity it muſt follow, that the definition of a true body, and the inſeparable properties therof, muſt be competent to him. But theſe are the inſeparable properties; namely, to be in one certaine place, to be finite, circumſcribed, viſible, and palpable: for all theſe concurre (quarto modo, as the Logicians ſay) to a body; ſo that they cannot be ſeparate from the ſubiect, without the diſtraction thereof. Then Treaſon on this manner; A true humane body, is in a certaine place; Chriſt Ieſus body, is a true, humane body: therefore it is in a certaine place. I call a place, a certaine condition of an inſtrumentall bodie, whereby it commeth to paſſe, that where-euer the body be, of neceſsitie, it is limited within that place; and vvhile it is there, it cannot bee elſewhere.

If you would hauehave the probation of my Propoſition from the Doctors, read Auguſtine to Dardanus, ſpeaking of this ſame body of Chriſt. Take avvay a certaine roome from the bodies, and they ſhall be in no place; and if they be in no place, they are not. The ſame Auguſtine, writing vponupon Iohn, in his 30. Treatiſe, ſaith, The body in the which the Lord did ariſe, of neceſsity muſt be in a place; but his diuine efficacie and nature, is diffuſed eueryevery where. And in his third Epiſtle, he ſaith, How much ſoeuer the body be, or how little ſoeuer the body be, it behoues to occupy the bounds of a place. And, beſides theſe, the hiſtory of the Acts proueth moſt euidently Chriſt his body to be in a certain p. 76place: as Acts 3.21. the words are theſe; Whom the heauens muſt containe, vntill the time that all things be reſtored, vvhichwhich God had ſpoken by the mouth of all his holie Prophets. Though I need not to inſiſt in the probation of theſe things, yet I proceede. Secondly then I reaſon after this manner; A humane body is finite, and circumſcribed; but the body of Chriſt is a humane body. What warrant from the Doctors hauehave I for this? I leaue many purpoſely, & will alleage onelyonly Auguſtine, who writing to Dardanus, Belieue (ſaith he) Chriſt to be eueryevery where, in that he is God; but onelyonly to be in heauen, according to the nature of a true body.

And in his 146. Epiſtle, I belieue, ſaith he, the body of Chriſt to be ſo in heauen, as it vvas on the earth, vvhen hee vvent vp to heauen. But it was circumſcribed in a certaine place on the earth. Ergo, it is ſo in the heauen. And conſequently, it cannot be in the Maſſe-bread, and in heauen both at one time. The laſt reaſon is this: A humane bodie is viſible, and palpable; but Chriſt hath a humane body, and hee is corporally preſent, as they ſay: therefore Chriſt his body is viſible, and palpable.

I proue my Propoſition, by Chriſt his owne words, taken out of Luke 24.39. In the which place, to perſwade the Apoſtles of the verity of his body, and to proue euidently, that it was not fantaſticall, heevſeth the argument taken from theſe tvvo qualities, and he commands his Apoſtles to feele, and ſee; giuing them thereby to vnderſtand, that as theſe two ſenſes are the moſt certaine of all the reſt: ſo are they moſt able to diſcerne, whether hee was a body, or a ſpirit. As if he would hauehave ſaid, If I be viſible, and palpable, ye may be out of doubt that I hauehave a true body. For as the Poet ſaith, which Tertullian citeth alſo to this ſame purpoſe; Tangere enim, et tangi, niſi corpus, nulla poteſtres.

By theſe arguments, it may be euidently ſeen, how this Tranſubſtantiation, may no way ſtand with the verity of the bodie of Chr. Ieſus: And as it fights with the fleſh of Chriſt Ieſus; ſo it repugnes directly, the articles of our faith. For, in our Beliefe, we profeſſe, Second ſort of argumēt.that Chriſt aſcended out of this earth, to the heauen, where hee ſits at the right hand of the Father, vvhere hee gouerns, and directs all things in heauen and earth; from the which place, he is to come p. 77at the laſt day, to iudge the world.

This article teacheth vsus, that hee hath changed his dwelling vvhichwhich hee had amongſt vsus, on the earth, and is aſcended into the heauens, where he ſits at the right hand of his Father, and ſhall remaine there (according to the teſtimony of Peter, which I cited out of the Acts 3.21.) vntill the laſt day. If hee ſit at his Fathers right hand, and be to remaine in heauen vntill the laſt day, thē is he not corporally in the bread. But the article of our Beliefe, ſaith, That he ſitteth at the right hand of his Father: and Peter ſaith in that place, that the heauens muſt containe him vntill the laſt day. Therefore, this Tranſubſtantiation, is directly againſt the articles of our Beliefe, & the manifeſt place of the Scripture.

Thirdly, it is oppoſite vntounto the end, Third ſort of argumēt.wherefore this Sacrament was inſtituted, & this is moſt euident: for the end of the Sacrament is ſpirituall, as the effect that floweth thereof, is ſpiritual, and the inſtrument, whereby this ſpirituall food is applyed to vsus, is alſo ſpiritual. But from a naturall, and corporall preſence, a ſpirituall effect can neuer flowe: therefore the corporall, and naturall preſence of the body and bloud of Chriſt Ieſus, repugnes directly the end of this Sacrament: for the corporall preſence, muſt hauehave a corporall eating: of this eating, followeth a digeſtion in the ſtomacke: and the thing that is digeſted in the ſtomack, is neuer able to feed my ſoule to life eternall. So this corporall preſence, muſt euer tend to a corporall end; which is directly contrarie vntounto the end wherefore this Sacrament was inſtituted.

Further, Other arguments vntounto the ſame effect.if the bread were tranſubſtantiate, it ſhould become the thing ſignified; if it become the thing ſignified, this Sacrament ſhould want a ſigne, and ſo it ſhould not be a Sacrament: for eueryevery Sacrament, as yee hauehave heard, is a ſigne. Now, to ſay that the accidents of true bread, as the colour, and the roundneſſe of it, that they may ſerue as ſignes, that is more then folly: for, between the ſigne, and the thing ſignified, there muſt be a conformity: but there is no conformity between the accidents, and the body and bloud of Chriſt Ieſus. For if that were ſo, the accidents behoued to nouriſh vsus corporally; as the body and bloud of Chriſt Ieſus, is appointed to nouriſh vsus ſpiritually.

p. 78Againe, if the bread become the body and bloud of Chriſt Ieſus, it ſhould follow, that he had a body without bloud; for hee hath inſtituted another ſigne beſides, to repreſent his bloud. Alſo, if there had been ſuch a wonderfull thing as they ſpeak of, in this Sacrament, there would hauehave been plaine mention made thereof in the Scripture: for, God himſelfe works neuer a notable worke, but he declares it, either openly, or more ſecretly in the Scripture, that thereby hee may be glorified in his wonderfull works. As yee may read in the Euangeliſt …ohn, 2.8. where the vvater was changed into wine; Gene. 2.22. where the rib of Adam, was changed into Heua: Exodus 7.10. where Aarons rodde was turned into a Serpent: there ye ſee, that changing is manifeſtly expreſſed. Therefore I ſay, if there had bin ſuch a monſtrous change in theſe elemēts of the Supper as they affirm, the Scripture would not hauehave concealed it, but expreſſed it: but in reſpect there is no mētion made of this change in the Script. therfore there is no ſuch change in this action. Further, if there were ſuch a change, as they ſay, either it is before theſe words of conſecration be ſpoken, or followes after the ſame words be ſpoken. If the change be before the words of the cōſecration be ſpoken, the conſecration is ſuperfluous, & their Propoſition is falſe: if the change be after the words be ſpoken, This bread is my body, their Propoſition is falſe alſo; becauſe the word bread, is ſpoken, before the laſt ſyllable of their fiue words is pronounced. Theſe, and infinite moe abſurdities, follow of this doctrine.

And yet they obſtinately perſeuer, and vrge vsus with the letter, affirming that the words of Chriſt are ſo plaine, that they admit no figure. They would hauehave ſpoken more aduiſedly, if they had ſought counſell of Auguſtine, to hauehave diſcerned between a figuratiue ſpeech, and a proper ſpeech: for he, in his third booke, and 16. chapter of Chriſtian doctrine, ſpeakes after this ſort; If the ſpeech, ſaith hee, ſeeme to commaund a vvickedneſs, or miſcheife, on to forbid any happineſſe, or any vvelfare, it is not proper, it is then figuratiue. And he adds for an example, a place out of Iohn 6.53. Except, ſaith our Sauiour, ye eate the fleſh of the ſonne of man, and drinke his bloud, yee hauehave no life in you. Whereunto Augustine addeth: This ſpeech, ſaith he, ſesmeth to cō maund p. 79a miſchiefe; therefore it is a figuratiue ſpeech; vvhereby wee are commanded to cōmunicate with the ſufferings of Chriſt Ieſus, and with gladnes to keepe in perpetuall memory, that the fleſh of the Lord, was crucified, and wounded for vsus. For, otherwiſe, it were more horrible (as the ſame Auguſtine maketh mention in the ſecond booke againſt the Aduerſaries of the lavv) to eate the fleſh of Chriſt Ieſus really, then to murther him; and more horrible to drinke his bloud, then to ſhed his bloud. Yet notwithſtanding, they are not aſhamed ſtill to hold & maintaine, that thoſe words ought to be taken properly. So that it appeareth, that of very malice, for contradiction ſake, to the end onelyonly that they may withſtand the truth, they will not acknowledge this to be a ſacramētall ſpeech. For they are compelled, will they, nill they, in other ſpeeches of the like ſort, to acknowledge a figure: as, Geneſ. 17.10. Circumciſion is called the Couenant; and Exod. 12.11. the Lamb is called the Paſsouer; and Math. 20.22. the Cup is called his Bloud; and Luke 22.20. the Cup is called the new Teſtament; and 1. Cor. 10.4. the Rock is called Chriſt. All theſe ſpeeches are ſacramentall, and receiue a kinde of interpretation: yet they maliciouſly preaſe to deny vsus this, in theſe words (Hoc eſt corpus meū) which they are compelled to grant, in the reſt, as eſpecially, where Paul calleth the rock, Chriſt.

Now, when they are driuen out of this Fortreſſe, they flie as vnhappily to the ſecond: namely, That God by his omnipotencie, may make the body of Chriſt, both to be in heauen, & in the bread, both at one time. Ergo, ſay they, It is ſo. If I denyed their conſequent, they would bee much troubled to prooue it. But the queſtion ſtandeth not heere, Whether God may do it, or not: but the queſtion is, Whether God will it, or not; or may will it, or not. And we ſay reuerently, that his Maieſtie may not will it: for, though it be true, that hee may many things which hee will not, yet it is as true, that there are many things, vvhichwhich hee may not will; of the which ſort this is: and theſe are reduced to two ſorts.

Firſt, hee may not will thoſe things vvhichwhich are contrarie to his nature: as to be changeable; as to decay; and ſuch others; for, if hee might will theſe things, p. 80they ſhould not be arguments of any puiſſance, or of any power; but rather, certaine arguments of his impotencie, and infirmitie. And therefore, though hee may not will theſe things, hee ceaſeth not to be omnipotent; but ſo much the rather, his conſtant and inuincible power is knowen.

Secondly, GOD may not vvill ſome things, by reaſon of a preſuppoſed condition: as, ſuch things, whereof hee hath concluded the contrarie before; of the vvhichwhich ſort, is this, which is now controuerted. For, ſeeing that GOD hath concluded, that a humane bodie, ſhould conſiſt of inſtrumentall parts, and therefore to be comprehended, and circumſcribed within one, & the owne proper place: and alſo, ſeeing hee hath appointed Chriſt Ieſus to hauehave the like bodie; and that, not for a time, but eternally: in reſpect of this determined will (I ſay) God may not will the contrarie, now; either to aboliſh this bodie, which he hath appointed to be eternal, or yet to make it at one time, in reſpect of one thing, a body, & not a body, quantified, & not quantified, finite, and infinite, locall, & not locall: for to wil theſe things, which are plaine contrary in themſelues, he may not, no more thē it is poſsible for him to will a lye. So, it may be ſeene of all men, that wee preſerue the omnipotencie of God; & with reuerence from our harts, acknowledge him onelyonly, to be onelyonly omnipotent: and we deſire all men, to eſteem them as Calumniators, who abuſe the eares of the ſimple ones, to perſwade them the contrary of vsus.

They are not content with this: but they ſay, That God may will a contradiction, & make both the parts to be true at one time. And to proue this, they wold bring in the Miracles which God works: as if they wold ſay, EueryEvery Miracle includes a contradiction. As for example; God made a Virgine to beare a ſonne, they thinke this vvorke brings with it a contradiction. To beare a ſonne, ſay they, is the one part of the contradiction; and to be a virgine, is the other part of the contradiction. This worke is a miracle, but it implieth no contradiction: for, concerning the holy virgins conception, therein is no contradiction. There was a miracle indeed, that a virgine ſhould beare a ſon, contrary to the courſe of nature: for, to be a virgine, and yet to p. 81hauehave a child, are not contradictory, if ſhee hauehave conceiued, and brought forth by miracle, as did the bleſſed virgin: But to be a virgine, and not a virgine, at one time, this is the contradiction. So Chriſt his body, to be viſible and inuiſible, locall and not locall, at one time, is in eueryevery reſpect the like contradiction; and therefore impoſſible to be true.

Their other example, of Chriſt his entering in, the doores beeing cloſed, and ſhut, vvhat appearance of contradiction hath it? Can they proue that hee entred through the doores? And if he did, then was there an alteration of qualities, & that by miracle, either in Chriſt his body, or in the doores; but no contradiction in nature, vnleſſe you knowe not what a contradiction is.

Their third and laſt example, of the fire in Nabuchadnezzers Ouen, which conſumed the miniſters, but hurt not them that were in the midſt of it, appeares to be of no weight, by that which hath already beene anſwered. They imagine, as appeareth, that in eueryevery miracle, a contradiction is implyed: vvhichwhich is abſurd. If they can proue, that this fire was both hot & cold, then they ſay ſomething to the purpoſe: but that it burnes vp ſome, and hurts not others, is no contradiction; becauſe by miracle the force therof was repreſſed. So this ſecond ground is ſure; God may not will that thing, which implyeth a contradiction. But ſo it is, that the reall preſence of the bodie of Chriſt in the Sacrament, implyeth a contradiction; for, it makes the body of Chriſt, viſible, and inuiſible; compaſt, and not compaſt, at one time: therefore, GOD may not will ſuch a thing.

VVhen they are driuen from this they make their laſt refuge a peremptorie defence in their owne opinion: Their laſt refuge.for, they ſay, Chriſt his bodie is freed from phyſicall rules: for, Theologie is not ſubiect to phyſicall rules. It is a very ill gathered conſequence, to ſay, that vvee ſubiect Theologie to Phyſick, becauſe that vvee (firſt, according to Theologie, vvhichwhich is the law of GOD; and next, according to Phyſicke, vvhichwhich is the law of Nature) defend the naturall properties, of the true, and naturall bodie of Chriſt Iefus. Then I grant this, that Theologie is not ſubiect vntounto Phyſick; vvhat of this? Ergo, Chriſt p. 82his body is freed from phyſicall rules. How followes that I pray you? By vvhat law may yee free, or can yee free the bodie of Chriſt? By the law of Nature, yee cannot; for hee was made of the ſeede of Dauid, and tooke on him true fleſh, of the vvombe of the Virgine: And farre leſſe by the law of GOD, which is Theologie: for yee knowe, that Chriſt was appointed from all eternitie, to take on him our nature, & to becom true man.

Indeed it is true, that the law of GOD, cannot be ſubiect to the law of Nature; for the law of Nature, floweth from the law of GOD, as out of the owne ſpring: but it is as true, that if yee take Chriſt his body, from the law of Nature, yee ſhall free it alſo from the law of God. For, I affirme, that the Scripture, ſo conſents with the law of Nature, that if yee denie the one, yee ſhall denie the other; and if yee admit the one, yee ſhall admit alſo the other. Therefore, if they looke vvell about them, they ſhall finde the beame to bee in their ovvne eye: for, they peruert, both the lawe of GOD, and the law of Nature, by a nevv inuented phyſick of their owne.

For, whatſoeuer he be, that attributes to one, and the ſelfe ſame body, naturall, and vnnaturall properties, vvhichwhich directlie fight againſt themſelues; I ſay, that man peruerts both true Theology, and Phyſick. But they, to one and the ſelfe ſame body of Chriſt Ieſus, attribute naturall, & vnnaturall properties: therefore it is they, that peruert both the vſe of true Theologie, and the order ſet downe, and eſtabliſhed in Nature.

Would you knowe the reaſon of my Propoſition? I ſay, it behoueth as well in Theology, as in Phyſick, of neceſsity, one of the contrary enunciations to be falſe. But once to make an end vvith them, I will aunſwere their laſt refuge. Thus they reaſon; A glorified body, is not ſubiect to phyſicall rules: but Chriſt his body is glorified; therfore it is not ſubiect to phyſicall rules. Firſt of all, before wee anſwer directly, wee muſt conſider wherein ſtandeth the glorification of a body, and then the anſwer will be eaſie.

The Apoſtle Paul, 1. Cor. 15.42. ſpeaketh after this manner; So alſo, ſaith hee, is the reſurrection of the dead. The body is ſowen in corruption, and is raiſed in incorruption: p. 83It is ſowen in diſhonour, and is raiſed in glorie. It is ſowen in weakneſſe, and is raiſed in power. And a litle after: This corruption, muſt put on incorruption, and this mortalitie, muſt put on immortalitie. By this cleare Antitheſis, Paul plainly deſcribeth the glorification of a bodie; for he oppoſeth theſe two, the vnglorified, and the glorified bodie: And to the vnglorified bodie, hee aſcribeth corruption, ignominie, infirmitie, carnalitie, and mortalitie: To the glorified bodie, hee attributes incorruption, glorie, power, ſpiritualitie and immortalitie: Of this oppoſition, we may gather eaſily, what the reſurrection, and glorification, brings to the bodie. In a word, by them, wee ſee, That the bodie is onelyonly ſpoyled of corruption, ſhame, infirmitie, naturalitie, and mortalitie. And it becomes onelyonly ſpoyled of all the infirmities of our nature, that it may be clothed, with a more glorious apparell: as, with incorruption, power, glorie, ſpiritualitie, and immortalitie. Wee ſee then, That this glorification imports a chaunge indeed; but I beleeue no man will bee ſo mad, as to thinke this change to bee made in the ſubſtance: for if that were ſo, the old ſubſtance behoued to decay, and a new ſhould ariſe: but wee heere no ſuch thing in this diſcription, and as little is the change made in the quā titie: for wee find no word, eyther of augmentation, or diminution of any ſubſtāce, which behoued to be, if it were in the quantie: The moſt that we can perceiue, This mutation conſiſtes in the qualities, by the which, the bodie caſteth off the old coate of infirmitie, and cloatheth it ſelfe, with the coate of glorie: for Chriſt after hee did ariſe, hee both went, and came, was ſeene, and touched. Of the things before deduced, it cleerely followeth, That in reſpect the glorie of the bodie of Chriſt, hath wrought nothing in his nature, and ſubſtance, and conſequently in his naturall dimenſions, neyther yet in any other eſſentiall propertie, That therefore the glorification of his bodie, freeth it not, frō the rules of Phyſick: For, ſo long, as that nature of a true bodie remaines, there are no ſupernaturall gifts, whereby it may be glorified, were they neuer ſo high, ſo farre as they may be gathered out of the ſcriptures, that may hurt eyther the nature, or the naturall propertie of it: For there is no gift nor qualitie, that may hurt nature, p. 84but that gift, that is againſt nature. But the ſupernaturall gift, is neyther vnnaturall, neyther yet againſt nature: Therefore it cannot hurt, nor impaire nature: And my reaſon is this; Thoſe gifts that decore, and beautifie nature, they cannot hurt, nor impaire nature: But all ſupernaturall gifts, beautifie, and decore nature; Therefore, they cannot take away, neyther nature, nor yet the naturall property.

They leaue vsus not ſo: but out of this doctrine of Paule, concerning the glorification of the bodie, they drawe an obiection to preſſe vsus withall. Paul grants, that a glorified bodie, is a ſpirituall bodie: but a ſpirituall bodie, is an inuiſible bodie; Therefore a glorified bodie, is inuiſible: and by conſequence, the bodie of Chriſt is inuiſible.

Though the argument be not formall: yet to be ſhort, I denie their aſſumption: for if there were no more but that word, bodie, that word might be an argument, that the ſpiritual bodie, is not inuiſible. But yet to open the matter more cleerely, according to the meaning of Saint Paul in that place: Saint Paul in a word as it were, in the 44. verſ. of that Chap. ſheweth the change, that ſhall be in the qualities of the bodie, by the reſurrection: For he ſaith, that our naturall bodies, ſhall become ſpirituall bodies: and then, in the next verſe immediately following, hee expoundeth theſe two qualities: for in the 45. verſe, That is called a naturall bodie ſayeth hee, which is maintained, and quickned by a liuing ſoule onelyonly, ſuch as Adams was. And againe, that is ſaid to be a ſpirituall bodie, which together beſides the ſoule, is quickned with a farre more excellent vertue, to wit, with the ſpirit of God, which deſcendeth from Chriſt the ſecond Adam, vntounto vsus: Then according vntounto this ground, I anſwere with Auguſtine ad Constantium: As the naturall bodie is not a ſoule, but a bodie: Euen ſo, the ſpirituall bodie, is not ſaid to bee a ſoule, but a bodie. And by conſequent, it is not inuiſible:: For the further explaining of this head, I will giuegive them onelyonly one knot to looſe, and ſo ende this point. Then I reaſon: Yf therefore Chriſts bodie, is naturally, and really in the Lords Supper, becauſe that it is glorified: It followeth conſequently, That when it was not glorified, it could not bee really preſent. But it was not glorified p. 85when this ſupper was firſt inſtituted: Therfore it was not really preſent in the bread, at Chriſts firſt Supper. Yf his bodie was not really preſent, in the bread, at the firſt ſupper, it cannot be naturally preſent now. For whatſoeuer they vſe now in the adminiſtration of their Supper, or of their Maſſe, (call it as you will) according to their owne confesſion, they vſe it according to the ordinance, forme, and maner, that Chriſt Ieſus himſelfe vſed, in his firſt Supper: For they ſay plainely, in their diſputation at Poysſie, and in all the reſt of their works, That Chr. Ieſus, firſt, of all obſerued that forme, which they vſe in their Maſſe, & left it to his Apoſtles, and to their ſucceſſours, that they ſhould doe the like. And ſo by their owne words, they hauehave intangled themſelues, and crucified their Maſſe: what can they anſwere to this? They will not ſtand dumbe, I am ſure: for maintenance of their religion, they muſt ſay ſome thing. Thus they ſay, That though the body of Chriſt, which was locally preſent with the reſt of his diſciples, was not glorified, yet the body which hee exhibited in the bread, was glorified. They might as well hauehave held their peace, and ſay nothing. For marke the words of the text, as they are written, Luke 22.19. where it is ſaid, And he tooke the bread, and when hee had giuen thankes, hee brake it, and gaue to them ſaying, This is my bodie, which is giuen for you: and Saint Paul, 1. Cor. 11.24. hath theſe words, Take, eate, this is my bodie, which is broken for you. This relatiue, which, is relatiue to the bodie, which was exhibited in the bread: for according to their owne confesſion, thoſe words are pronounced vponupon the bread, & directed vntounto it: But that ſame bodie was giuen, and broken for vsus, that is to ſay, crucified, and broken with anguiſh and dolors. Then I reaſon after this ſort: To be crucified and broken with anguiſh and dolors, canne no waies agree and conuene, with a glorified bodie: But the bodie that Chriſt exhibited in the bread, is ſaid of the Euangeliſts, to be crucified, and broken for vsus: Ergo, that bodie was not glorified.

Now laſt of all, they are not yet content, but ſay, Chriſt can make the bread his bodie; And therefore, his bodie is really preſent. That Chriſt can make the bread his bodie, wee grant: for Chriſt being God, canne doe whatſoeuer hee will: onelyonly let them ſhewe, That Chriſt will make of reall p. 86bread, his reall fleſh, and then this controuerſie will ende. Chriſt indeede, makes the bread his bodie, not really, but Sacramentally: For Chriſt hath not a bodie, made of bread; his bodie was made once of the pure ſubſtance of his bleſſed Mother: Another bodie then this, or oftner made then once, hath hee none: wherefore, all doctrine that teacheth Chriſts body to be made of bread, is impious, & hereticall. The Papiſts doctrine of reall preſence, teacheth, That Chriſts bodie in the Sacrament, is made of bread, by changing the bread, into his bodie; through conſecration: wherefore we may boldly, and and truly conclude; That their doctrine, of reall preſence, is both wicked, & heretical. Now to cōclude this head: I beſeech them, ſeeing that reaſon fails thē, That they fight not againſt God, for maintenance of a lie, how old ſoeuer it bee (for the diuel is olde enough, & yet he could neuer change his nature) But let them rather glorifie God, in cōfesſing theſe ſpeeches to be Sacramēetal.

Then what is the reaſon, & ground, wherefore the Papiſts pull downe the ſubſtance of the body of Chriſt and the blood of Chriſt, and make the verie ſubſtance, to be corporallie, The reaſon that moues the Papiſts to thinke that Chr. bodie cannot be preſent in the Sacrament, except it be really, carnally, and ſubſtantially preſent.reallie, and ſubſtantially in the Sacrament. The reaſon is this, Becauſe they cannot ſee, by their naturall iudgement, nor can vnderſtand, by their natural wit, the truth of this, to wit, how Chriſts fleſh, and blood, can bee preſent in the Sacrament, except hee bee preſent to their corporall hand, to their corporall mouth, and ſtomacke. If they had the light to informe them, That Chriſt might bee preſent, in the Sacrament, and not to the hand, to the mouth, or ſtomack, they would neuer thinke of ſuch a monſtrous preſence, as they imagine to be there. But beeing deſtitute of the ſpirituall light, they follow their naturall reaſons, & make a natural, Obſeruation.& carnal preſēce: So that ye hauehave this leſſon to note from hence: There is no man, that hath not the ſpirit of God, to vnderſtand this word, This is my bodie, but out of queſtion, hee will doe as the Papiſts doe, that is, hee will vnderſtand it carnally: And ſo they miſ-knowing the right meaning of it, it is no maruaile, though they and we differ in this matter.

For will you aske of a Papiſt, firſt if the true bodie of Chriſt be there, or if the true fleſh, and blood of Chriſt be there: hee p. 87will ſay, it is there: The diuerſe opinions concerning the preſence of the bodie of Chriſt in the Sacrament.will you aske him wherein? hee will ſay, in, and vnderunder the accidents of the bread, & wine, vnderunder the hew, and roundnes of the bread: will you aske him againe, by what inſtrument it is receiued? Hee will tell you, by the mouth, and ſtomacke, of the bodie: So, this is their groſſe vnderſtanding of the bodie, and blood of Chriſt. Will you aske of the Vbiquiter, if the true bodie of Chriſt be preſent? hee will ſay it is: will you aske, if it it be in, with, or vnderunder the bread? hee will anſwere, it is in the bread, contentiuè, that is, the bread containes it: will you aske him, to what inſtrument, it is offered? hee will anſwere, that the bodie of Chriſt is offered, to the mouth of our bodie, and that the blood of Chriſt, is offered to the mouth of our bodie, as the Papiſts doe: Will you knowe of vsus, how Chriſt Ieſus his true bodie, and blood is preſent? wee will ſay, that they are ſpiritually preſent, really preſent, that is, preſent in the Lords Supper, and not in the bread: wee will not ſay, that his true fleſh is preſent to the hand, or to the mouth of our bodies. But we ſay it is ſpiritually preſent, that is, preſent vntounto thy ſpirit, and faythfull ſoule: yea, euen as preſent inwardlie, vntounto thy ſoule, as the bread, and wine are preſent vntounto thy bodie, outwardly: Will you aske then, if the bodie, and blood of Chriſt Ieſus, bee preſent in the Lords Supper? Wee anſwere in a word; They are preſent, but not in the bread and wine, nor in the accidents, nor ſubſtance of bread, and wine. And wee make Chriſt to be preſent in this Sacrament, becauſe hee is preſent to my ſoule, to my ſpirit, and fayth. Alſo, we make him preſent in the Lords Supper, becauſe I hauehave him in his promiſe, This is my bodie; which promiſe, is preſent to my fayth: and the nature of fayth is, to make things, that are abſent in themſelues, yet preſent: And therefore, ſeeing he is both preſent, by fayth in his promiſe, & preſent by the vertue of his holy ſpirit, who can ſay, but that hee is preſent in this Sacrament?

But yet the word would be explained, How a thing is ſaid to be preſent and abſent.what we mean by the word, preſent, how a thing is ſaid to be preſent, & abſent. And knowing this, yee ſhall finde all the matter eaſie. I ſay, things are ſaid to be preſent, as they are perceiued, by anie outward, or inward ſenſe, & as they are perceiued, by any p. 88of the ſenſes, ſo are they preſent, & the further they be perceiued the further preſent: and by what ſenſe any thing is perceiued, to that ſenſe, it is preſent: As if it bee outwardly perceiued, by an outward ſenſe, that thing is outwardly preſent. As for example, if it be perceiued by the outward ſight of the eye, by the outward hearing of the eare, by the outward feeling of the hands or taſte of the mouth, it is outwardly preſent. Or if any thing be perceiued by the inward eye, by the inward taſte, & feeling of the ſoule, this thing can not be outwardly preſent, but it muſt bee ſpiritually, & inwardly preſent to the ſoul: So I ſay, eueryevery thing is preſent, as it is perceiued. So that if you perceiue not a thing outwardly, it is outwardly abſent: and if ye perceiue not a thing inwardly, it is inwardly abſent. It is not diſtance of place, that makes a thing abſent, nor propinquitie of place that makes a thing preſent: But it is onelyonly the perceiuing of any thing, by any of thy ſenſes, that makes a thing preſent; & the not perceiuing, that makes a thing abſent: I ſay, though the thing it ſelf were neuer ſo far diſtāt, if thou perceiue it by thine outward ſenſe, it is preſent vntounto thee. As for example, my body, and the ſunne are as farre diſtant in place, as the heauen is, from the earth; and yet this diſtance ſtayeth not the ſunnes preſence from mee: why? Becauſe I perceiue the ſunne by mine eie, and other ſenſes; I feele it, and perceiue it by the heate, by the light, and by his brightneſſe: So if a thing were neuer ſo farre diſtant, if wee hauehave ſenſes to perceiue the ſame, it is preſent to vsus. Then the diſtance of place, makes not a thing abſent from thee, if thou haſt ſenſes to perceiueit: likewiſe the neereneſſe of place makes not a thing preſent, be it neuer ſo neere, if thou haſt not ſenſes to perceiue it: As for example, if the ſunne ſhine vponupon thine eyes, if thou bee blinde, it is not preſent to thee, becauſe thou canſt not perceiue it. A ſweete tune will neuer be preſent to a deafe eare, though it be ſung in the eare of that man, becauſe hee hath not a ſenſe to perceiue it: And a well told tale, will neuer bee preſent to a foole, becauſe hee cannot vnderſtand it, nor hath no iudgement to perceiue it: So it is not the neereneſſe, nor diſtance of place, that maketh any thing preſent, or abſent, but only the perceiuing, or not perceiuing of it.

p. 89Now the word being made cleere, How the bodie of Chriſt is preſent.aske you, how the bodie of Chriſt is preſent? To giuegive our iudgement in a word, as yee hauehave heard from time to time, hee is preſent, not to the outward ſenſes, but to the inward ſenſes, which is fayth, wrought in the ſoule. For this action of the Sacrament, and of the Lords Supper, is partly corporall, and partly ſpirituall: I call this action, partly corporall, not in reſpect onelyonly, that the obiects, that is, That bread, and that wine, are corporall, but alſo in reſpect, my mouth, whereunto theſe things are offered, the inſtrument whereby, and the manner how, theſe things are receiued, are all corporal, and naturall: I call the ſame action againe, partly ſpirituall, not onelyonly in reſpect of Chriſt Ieſus, who is the heauenly, and ſpirituall thing of the Sacrament, but alſo in reſpect of my ſoule, whereunto, Chr. is offered, and giuen, in reſpect the inſtrument whereby, and the manner how, hee is receiued, are all ſpirituall: for I get not Chriſt corporally, but ſpiritually: So in theſe reſpect, I call this action, partly corporall, and partly ſpirituall.

Now, confounde not theſe two ſorts of actions, The corporall, and naturall ſignes, with the ſpirituall thing, ſignified thereby: againe, confound not the mouth of the bodie, with the mouth of the ſoule. Thirdly, confound not the outwarde manner of receuing, by the hand of the bodie, with the ſpirituall manner of receiuing, by the hand of the ſoule: And ſo it ſhall bee exceeding cleere to ſee, that each thing ſhall bee preſent, to the owne inſtrument; that is, The bodie of Chriſt, which is the ſpirituall thing ſignified, ſhall be preſent to the ſpirituall mouth, and hand: and the bread, and wine, which are the corporall ſignes, are preſent to the corporall mouth and hand. Then how is any obiect preſent? A corporall obiect, is corporally preſent: and an inward obiect, is inwardly preſent. Of what nature is the thing ſignified? It is of an heauenly nature. Then aske you, how is he preſent; He is ſpiritually, and heauenly preſent to the ſoule, and the mouth of the ſoule, which is faith, For it were a prepoſterous thing, to make the thing ſignified preſent to thy belly, or to the mouth or eye of thy body; for if that were ſo, it ſhould not be ſpiritually preſent: becauſe eueryevery thing is preſent as it agreeth in it owne nature. Is it a bodily thing? it is p. 90bodily preſent: & if it be a heauenly thing, it is ſpiritually preſent: So I thinke no man can doubt, how the bodie of Chriſt is preſent: hee is not carnally preſent, but ſpiritually preſent to my ſoule, and to faith, in my ſoule: Thus far concerning the manner of his preſence.

Now the laſt part of our difference is this: The laſt point in controuerſie betwixt vsus, and the Papiſts.wee hauehave to conſider to whom the words ought to be directed, & pronounced: For we & the Papiſts differ in this laſt point; we ſay, that the words ought to be directed, & pronounced vntounto the people, to the faithfull communicants. They on the contrary ſay, that the words ought not to be directed, nor pronounced to the people, but to the elements, & not to be cleerly pronounced, but whiſpered on the elements; So that if they be ſpoken to the people, or ſpoken openly, their charme auailes not. Now, I ſay, that as this holy action, is peruerted by them in all the reſt, ſo they peruert it in this point alſo, in ſpeaking that, to the dumbe elements, which they ſhould ſpeak to the people of God: For, I ſhall proue it cleerely, by three arguments taken out of the Scriptures, that the words ought not to be ſpoken, to the bread, but to the people of God.

And firſt I ſay, The promiſes of merciemercy and grace, ought to be directed, and pronounced to them, in whom the Lord performs them, & makes them effectual: But ſo it is, That the promiſes of merciemercy and grace, are performed, and made effectuall, not in bread, and wine, but in faythfull men & women: Therefore theſe promiſes ſhould be directed, to faythfull men & women. Now here is the promiſe of mercy & grace: This is my bodie which is broken for you: and this promiſe is made to no other thing, but to the faithfull, and ſo to them onelyonly, it ought to bee directed. Secondly, wee hauehave to conſider, That this Sacrament, ſeales vp a couenant of grace, and merciemercy. Now, with whom will God make his couenant of mercy, and grace? will hee make a couenant with a peece of bread, or any dumbe element: There is no man will enter into couenant with his ſeruant; much leſſe, will enter into couenant with a dumbe element: So in reſpect this Sacrament ſeales vp a couenant, this couenant, of necesſitie, muſt bee made with a faithfull ſoule, and in no wiſe with the dumbe element: and therefore, theſe wordes cannot bee directed to the p. 91elements. Thirdly, looke to the end wherfore this Sacrament vvas appointed. Is it not to lead vsus to Chriſt? Is it not to nouriſh my faith in Chriſt? Is it not to nouriſh me in a conſtant perſwaſion, of the Lords mercy in Chriſt? Was this Sacrament appointed to make the elements, Gods? No: for if ye marke Gods purpoſe in this inſtitution, yee ſhall finde, that Chriſt hath not ordained this inſtitution, to nobilitate the Elements, to fauour and reſpect the Elements, which were Bread, and Wine, yeſterday, to be Gods to day. Wee on the contrary, ſay plainely, that the inſtitution of Chriſt, reſpecteth not the elements, to alter their nature. Indeed, it is appointed to alter vsus, to change vsus, and to make vsus more and more ſpirituall, and to ſanctifie the elements to our vſe. But the ſpeciall end, is this, To make vsus holie, and more & more to growe vp, in a ſure faith in Chriſt, and not to alter the Elements, nor to make them gods. And therefore, by all theſe three Arguments, it is euident, that the words ought not to be directed to the Elements, but to the people, and faithfull Communicants.

Now, to come to an end: There is one thing, Concluſion, with an exhortatiō.without the which wee cannot profit, let vsus diſcourſe neuer ſo long vponupon the right vnderſtanding of the Sacrament. Ye ſee now, how all that is ſpoken concerning the Sacrament, is grounded, and dependeth vponupon faith. Let a man hauehave faith, be it neuer ſo little, hee ſhall get ſome hold of Chriſt, and ſome inſight, in the vnderſtanding of this Sacrament: but wanting faith, though a man endeuour himſelfe to make the Sacraments neuer ſo ſenſible, it is not poſsible that hee can gette any hold of Chriſt, or any inſight of him. For, without faith, we cannot be Chriſtians: we can neither get a ſight of God, nor feele God in Chriſt, without faith.

Faith is the onelyonly thing, that tranſlates our ſoules, out of that death and damnation vvherein vvee vvere conceiued and borne, and planteth life in vsus. So, the vvhole ſtudie, and endeuour of a Chriſtian, ſhould tend to this; To craue, that the Lord in his merciemercy, vvould illuminate his minde vvith the eye of faith, and that hee would kindle in his heart, a louelove of faith, and vvorke in his hart, a thirſt, and deſire of the obiect of faith, & more and more, to thirſt, and hunger, for the p. 92foode of faith, that nouriſhes vsus to life eternall.

Without this faith, (hovv-ſoeuer the naturall man, vnderſtanding naturally, would flatter himſelfe) ſurely, there is no bleſſedneſſe; but all his life is more then terrible miſery. For, what-ſoeuer it be that flatters, and pleaſeth thee now, be it a thought, or motion of the minde, or an action of the body, that pleaſeth thee now, without faith; the ſame very motion, cogitation, or action, ſhall torment thee heereafter.

So, vvithout faith, it is not poſsible to pleaſe GOD; and vvhatſoeuer pleaſeth not GOD, is done to torment thee: Therefore craue merciemercy, for whatſoeuer motion, cogitation, or action, vvherein thou haſt offended GOD; or, for the ſame, God ſhall offend, and torment thee. And to eſchevv the offence of God, there is no meanes, but by true faith; therefore the ſtudie of a Chriſtian ſhould be, to grow in faith.

Now, by hearing of the vvord, thou getteſt faith; and by receiuing this Sacrament, thou obtaineſt the increaſe of faith; and hauing faith, the receiuing of the Sacrament ſhall be fruitfull: but, vvithout faith, thou eateſt thineowne condemnation. Then the whole ſtudy of a Chriſtian is, to get faith; and this faith cannot be obtained with idleneſſe, but by earneſt prayer: therefore, let eueryevery one of vsus fall downe, and craue earneſtly this faith, and the increaſe of it, whereby we may be worthy Receiuers of this bleſſed Sacrament; and that for the righteous merits of Chriſt Ieſus. To whom, with the Father, and the holy Spirit, be all honour, praiſe, and glory, both now, and euer, Amen.