Fifty Sermons Containing the Chief Points of the Christian Religion, Sermons 4 · Decade 5 · Sermon 9

Fifty Sermons Containing the Chief Points of the Christian Religion · Sermons 4 · Decade 5 · Sermon 9

p. 1063¶ Of the Lords holie Supper, what it is, by whome, when, and for whome it was inſtituted, after what ſort, when, and howe oft it is to be celebrated, and of the endes thereof. Of the true meaning of the woordes of the Supper: This is my body. Of the preſence of Chriſt in the Supper. Of the true eating of Chriſtes bodie. Of the worthie & vnworthie eaters therof: and howe euerie man ought to prepare himſelfe vntounto the Lords Supper.

¶ The ninthe Sermon.

VNtoUnto the holy baptiſme of our Lord Chriſt, is coupled the Sacrament of the bodie & bloud of our lord, which we call the Lords Supper. For thoſe whome the Lord hath regenerated with the lauer of regeneration, thoſe doeth hee alſo féede with his ſpirituall foode, and nouriſheth them vntounto eternall life: wherefore it followeth neceſſarily, that wée intreate nexte of the holy Supper of the Lord.

This hath many names, euen as Sundrie names of lordes ſupper.hath the feaſt of Paſſeouer, and is inſtituted in the place thereof, in old time it was called, The Paſſing ouer, or the Lords Paſſeouer, whiche was in déede a memorial of the Paſſeouer, alſo a Remembrance, Signe, Solemnitie, a feſtiual or holie day, a méeting together, or an holy aſſemblie, an obſeruation of worſhipping, a ceremonie and ſacrifice of Paſſeouer, a ſacrifice or offering, of which we hauehave ſpoken in place conuenient. This is called by S. Paule y^e Apoſtle, The Lords ſupper, becauſe this Ceremonie was inſtituted by the Lord in his laſt ſupper, and becauſe therein is offered vntounto vsus the ſpirituall banquet. The The Lords table.ſame Paul termeth it and that doubtleſſe for none other cauſes. By y^e ſame Paule it is alſo called the Communion, not ſo much for Communion.that wee hauehave communion or fellowſhip with Chriſte, and hee with vsus, as that wee being many are one bread & one bodie, which do partake of y^e ſame bread. Luke calleth it Breaking of bread, naming the whole by a parte. Breaking of breade.And it is euident, that our forefathers of old gaue not vntounto the receiuers of the Lords ſupper a morſell, but that they brake the bread amongeſt themſelues. In time paſt, firme leagues A memoriall of the Lords paſſion.were perfourmed by breaking of bread. It is called alſo a memoriall and remembrance of the Lords paſſion. For the Lord ſaid, Doe this in the A thankes giuing.remembrance of mee. It is named a thankeſgiuing, becauſe when wee celebrate the Lords ſupper, wee thanke him for all his benefites, and eſpecially for his death, by the whiche wee are redéemed. It is called alſo a Token, A Sacrament.and a myſterie, and a ſacrament of the bodie and bloud of the Lord. Our forefathers did terme it by this word Synaxis. Synaxis.Synaxis is a ioyning together, a knitting, a cloſing, or an agréement. For the Church is ioyned and vnited p. 1064vntounto Chriſte in the holy Supper by a moſt ſtreight league: and to conclude, the members themſelues are therewith ioyned very faſt together.

Furthermore, it is called an aſſembly of Saincts, an holy company, and An aſſemblie.a gathering together. For in the old time it was neuer cuſtomablye celebrated, but in the common aſſembly of the Church. Whiche is plainely to be proued by the words of the Apoſtle 1. Corinth. 2. To conclude, we ſhall offend nothing at all, if we call the ſupper A Teſtament.of our Lord, The Teſtament and will of God, and of oure Lord. For herein ſhalt thou finde all thinges belonging to a full and perfecte Teſtament. For Chriſte is the Teſtatour, All faithful Chriſtians are appointed heires. The Legacie is the forgiuenes of ſinnes, and life euerlaſting, obteined by y^e body of Chriſt (which was) giuen, & his bloud (which was) ſhedd. The letters or table of this teſtament or wil, be the words of the Lords ſupper, wittneſſing as it were by a publique writing, that Chriſt is the foode and life of the faithful. The order and doing thereof, is as it were the ſeale. Wherefore, euen as we do call that a teſtament whiche hath letters ſealed, conteyning a teſtament both by writing and ſealing: ſo the Lord himſelfe did call his ſupper a teſtament. For, This cupp, ſaid hee, is the newe teſtament in my bloud. For otherwiſe the newe teſtament is not the remiſſion of ſinnes. Whiche thing Ieremie the prophete doeth plainely teſtifie in the 31. Chapiter, and Paule to y^e Hebrues in the eighth Chapiter. This holy myſterie hath diuerſe other names, but theſe for the moſt part are chiefeſt and moſt cōmonly vſed. Of the other names wee will ſpeake elſe-where. They doe define (for the moſt part) What the Lords ſupper is.the Lordes ſupper to bee a ſpirituall banquet, wherewith the Lord doeth both kepe his death in remembrance, and alſo féedeth his people vntounto life (euerlaſting.) But let me ſet downe a more large deſcription thereof vntounto you. The ſupper of the Lord is an holy action inſtituted vntounto the Churche from God, wherein the Lord by the ſetting of bread and wine before vsus at the banquet, doeth certifie vntounto vsus his promiſe and communion, and ſheweth vntounto vsus his giftes, and layeth them before oure ſenſes, gathereth them together into one body viſibly, and to be ſhort, will hauehave his death kept of the faithfull in remembrance, and admoniſheth vsus of our duetie, and eſpecially of praiſe and thākeſgining.

Firſt we ſay, that the ſupper of the The ſupper of the Lord is an holie action.Lord is an action or déed. For y^e Lord when hee made his ſupper did giuegive thanks vntounto God, he brake bread and gaue the cupp, and ſaid, Doe this in the remembraunce of mee. Againe, it cannot be eueryevery action. For at the table where we eate meat, we alſo giuegive thankes vntounto God, wée breake bread, and giuegive the cup: but it is an holy action, becauſe it is from God and inſtituted vntounto the Church. Wherefore, it farr differeth frō our ordinarie meate ſuppers, as wel for y^t it is ſpecially inſtituted by the ſonne of God vntounto the Church, as alſo becauſe it hath y^e word of God, and the peculiar example of Chriſt. Therefore S. Paul making a difference betwene this and common eating, ſayeth: If any man hunger let him eate at home, leaſt that yee come together to your condemnation. And againe, HaueHave ye not houſes to eate & drincke in? As though hée might ſay, This ſupper is myſtical. Again, what maner of action it is, it doth forthwith appeare by that whiche felloweth: p. 1065where the Lord by y^e ſetting of bread and wine before vsus at the banquet, doeth aſſure vsus of his promiſe and communion, &c. This ſupper therefore hath his peculiar limites, of the whiche although I ſpake when I entreated generally of the vertue of the Sacraments, yet will I repeate certeine of them that make moſt for this purpoſe, when I ſhall drawe toward an end of this Sermon.

But concerning the deſcription of this ſupper, theſe thinges are chiefly Who is the author of the ſupper.to be conſider and declared: Firſt who did inſtitute it, & who is the true authour and maker of the Lords ſupper, not any man, but the very ſonne of God himſelfe, the wiſedome of the father, verie God and man. So that wee come not to the table of men, althoughe a man being the miniſter bée y^e chiefeſt there, neither do wée receiue holy ſignes at the handes of the miniſter onelyonly, but alſo at the hand of oure Lord himſelfe, whoſe gueſtes wée are if we be faithfull. He hath conſecrated the ſupper for vsus, and doeth yet conſecrate it by his holy word, his will, and his power: of which matter we ſpake before. And becauſe the faithfull vnderſtand and know theſe things, they ſitt downe to the holy and heauenly banquet with Chriſt, being wholie occupied in heauenly thinges both in minde and ſoule.

Hee inſtituted the ſupper the ſame night that he was betrayed, and the When the ſupper was inſtituted.next night by his death and bloudſheding he confirmed the new teſtament. For ſo ſoone as hee had eaten the figuratiue Lambe with his diſciples, and had plainely told them that from that time forwards that ceremonie ſhould not be vſed, the ſupper was eſtabliſhed in the place of that which was aboliſhed. That like as the bloudie Lambe did ſignifie that Chriſt ſhould ſuffer, euen ſo the bread which is with out bloud, witneſſeth that Chriſt who is the bread of life, is alreadie baked vponupon the croſſe and hath ſuffered, and made the food for all beléeuers. Wherfore that night was worthie to be obſerued and celebrated, and that laſt ſupper is full of myſteries. For wee commonly moſt of all account of the words & déeds of our deareſt friendes whiche they vſe a little before their death. Wherefore as all Chriſtes doinges are beloued and pretious vntounto vsus, ſo ought this his laſt ſupper to be moſt déerely beloued and pretious in our ſight.

The ſupper conſiſteth of the word and manner, promiſe and ceremonie. Wherof i… conſiſtethThe word is this, that Chriſt is preached to hauehave béene giuen vpp to death for our ſinnes, and that hee ſhedd his bloud for the remiſſion of our ſinnes. Promiſe is made vntounto al that beléeue, that their offences ſhall bee forgiuen. The ſame thinge is alſo expreſſed by the manner. The manner is diligently ſett downe in writing by S. Matthew, Marke, and Luke, whome S. Paule following, hath nothing at all varied from them. The wordes therefore (déerely beloued) as they be gathered out of theſe foure into one text, I will recite vntounto you. The ſame the words of the ſupper.night in the Euening wherein he was betrayed, the Lord came with the twelue, and when it was time hee ſate downe, & the twelue with him. And while they were eating, Ieſus tooke bread, & when he had giuen thankes, he brake it, and gaue it vntounto his diſciples, ſaying: Take and eate, this is my bodie which is giuen for you (or broken.) Doe this in the remembraunce of mee. Likewiſe taking the cup (after he had ſupped) hee gaue than…kes, p. 1066& deliuered it vntounto thē, ſaying: Take ye this & diuide it among you, drink ye al therof. And they dranke al therof. And he ſaid vntounto them, this is my bloud, which is of the new Teſtamēt, which is ſhed for many, for the remiſſion of their ſins. This cup is the new teſtamēt in my bloud, (which is ſhed for you.) This do as ofte as you ſhall drink it, in the remembrance of mee. Verily I ſay vntounto you, that I will not drinke hencefoorth of the fruite of the vine, vntill that day come that I drinke it new with you in my fathers kingdom. Theſe are word for word the ſolemne & moſte holy wordes of the Lorde ſpoken at his laſt ſupper. The high biſhop of y^e catholike church Chriſt our Lord, celebrated his ſupper After what māner the ſupper was celebrated and inſtituted.with his diſciples in like ſorte, as we hauehave now ſéene & heard, without al pompe, ſimplie, plainly, & ſparingly. He tooke away the ouer-buſie ceremonie of the lawe, appointing an other verie eaſie to be gotten and no thing ſumptuous. Moſte thinges apperteining to the law were troubleſome, and all belonging to the goſpel eaſie & nothing ſumptuous. The Lord ſitteth downe with his twelue diſciples. Whereby we learue, that firſt of all there muſt a companie bée gathered together, which muſt celebrate the ſupper. In his aſſemblie theſe thinges doth the Lord Firſt of all he preacheth moſt diligently vntounto his diſciples, of thoſe things eſpecially which concerne the myſterie of his paſſion and of our redemption. But whereſoeuer is the preaching & hearing of the word of God or of the goſpel of Chriſt, there are alſo gronings & vowes or prayers of the faithfull: wherfore they y^t intende to celebrate y^e ſupper of the Lord, before althing, according to y^e example & inſtitution of the highe biſhop Chriſt our Lord, they do moſt diligently heare y^e preaching of the Goſpel, & alſo pray moſt earneſtly. Afterward he took bread, & the lord bleſſed it and brake it, moreouer he gaue vntounto his diſciples & bad them eate. Anon he parted the Cup among them, commaunding them al to drinke thereof. And therevpon he plainely and expreſly commaunded ſaying: Do this: to wit, as you hauehave ſéene me do. Wherfore the diſciples did eate the bread, and dranke all of the cup. Therfore they y^e celebrate y^e Lords ſupper lawfully, do one vntounto an other breake, diſtribute, and eate the Lords bread which they receiue at the handes of Chriſtes miniſters: & likewiſe diſtribute and drinke al of the Lords cup, which they receiue at the hands of Chriſtes miniſters. And like as the high biſhop Chriſt bad thē do it in remembrance of him, ſo they y^e celebrate the Lords ſupper, remē ber the death of Chriſt, & all his benefits. Moreouer as the Lord hath gone before vsus in his example in giuing thanks to God the Father: ſo likewiſe do the faithfull make an ende w^t this holy myſterie w^t giuing of thāks, prayſing his goodnes and merciemercy, becauſe he is good, and his merciemercy indureth for euer. This is y^e moſt ſimple & beſt maner of the Lords ſupper, whiche the Apoſtles receiuing of Chriſt, deliuered to be obſerued of all nations. Wherfore, when this queſtiō is aſked, Whether it be lawfull to ſup Wether it be lawfull to ad aniething to the rite. &c.after an other rite or manner, Whether it be lawfull to add or diminiſhe any thing frō the maner left & deliuered, or to chaunge any thing therin, Whether y^e ſupper of the lord ought only to be celebrated, after the maner alreadie deliuered, & not after any other? there is no ſmall follie & raſtneſſe, p. 1067yea rather great vngodlineſſe, therein bewrayed. For to what end ſerueth the moſt ſimple, moſt plaine, beſt, and perfecteſt forme of the ſupper deliuered of the Lord himſelfe, & receiued of his apoſtles, if we deuiſe another? who I pray you ſhal deliuer a better than the ſonne of God himſelfe, the highe prieſt of the Catholique Churche hath alreadie deliuered? Or who (I beſéech you) that is well in his wittes ſhall either add or diminiſh any thing to the ordinaunces of God? Who dare be ſo …old as to chaunge that whiche is deliuered by the euerlaſting wiſedome of God? All the ſayings and doinges of Chriſt are moſt perfect: Therefore the fourme alſo of the Lords ſupper, is a moſte perfect fourme of a right ſingular and excellent ordinaunce or inſtitution. The rites or ceremonies of celebrating the ſacramentes of the olde teſtament were moſt perfect, ſo deliuered from the firſt inſtitution of them, that nothing was added to thē nor taken frō them, by ſuche as were religious, no not many yeres after. For Ezechias the king celebrated the paſſeouer, ſo likewiſe did Ioſias celebrate the ſame, but not after any Leuit. 1…. Leuit. 10. 2. Sam. 9. Num. 4.Lev 1Lev 102 Sam 9Num 4other rite or maner than was deliuered from Moſes. The fathers circū ciſed their infantes, but not after any other maner, nor any other rite than was firſt inſtituted. In times paſt who ſo had not ſacrificed in the ſame place & according to the ſame maner which God commaunded by Moſes, was by the law accuſed of murther. Nadab & Abihu are ſmitten with lightning from heauen, for bringing ſtrange fire into y^e Tabernacle. Oza is ſmitten with ſouden death, for that the Arke of the Lorde of hoaſtes was not handled in ſuche ſort as was by the law commanded. And therefore y^e maner of celebrating the lords ſupper, as it was by y^e Lord inſtituted & deliuered to the Church by the Apoſtles, is to be obſerued w^t great religiō: vnleſſe we wil beléeue that the inſtitutions & maners of celebrating our ſacraments are more vnperfect than theirs of olde time: & that God the father doth now a days leſſe regard the prophanation, or the religious obſeruation of his ſonnes inſtitutions, than theſe of Moſes and the forefathers in olde time. But Paule the veſſell of election, knowing Chriſtes inſtitution to be moſte perfect, & that the ſame ought to bee kept ſtill in the Churche ſimplie and without any addition, ſayth to the Corin. I receiued that of the Lorde, 1. Cor. 11.1 Cor 11which I hauehave alſo deliuered vntounto you For he thought it an heinous offence to deliuer any other thing to the church than that which he had receiued of the lord. Let vsus therfore with great religion holde that faſt whiche is deliuered vntounto vsus by the Lord and the Apoſtles. But the Apoſtle deliuered none other thing to the Corinthians, yea many yeares after the Lords aſcenſion into heauen, than that which was faithfully ſet downe vntounto vsus in writing by the holy Apoſtles & Euaungeliſtes, S. Matthew, How in old time it hath been celebrated in the Church.Marke, & Luke. Certeinly it is well knowen, how that certeine hundred yeres after the death of the Apoſtles, this ſimple maner of celebrating the lords ſupper was held in the church.

For the paſtour or miniſter of the church, after that he had preached the Goſpel, & giuen publique thanks vntounto God in open prayer, then came he forth into the mids of the holy aſſemblie. Before the face of y^e people ſtoode a table furniſhed with bread & wine, behinde the which the miniſter ſtanding bleſſed the people ſaying: The p. 1068Lord be with you. The people anſwered: And with thy ſpirit. Thē replied y^e miniſter, Lift vp your harts admoniſhing the congregation, that the holy myſteries ſhalbe celebrated, & therefore y^t they muſt lift vp their mindes from viſible thinges vntounto inuiſible. The people anſwered: We lift thē vp vntounto the lord. Afterwards exhorting y^e whole companie to giuegive thankes, he cried aloude: Let vsus giuegive thanks vntounto the Lord our God. The Congregation aunſwered: It is meete and right ſo to do. Then procéeded the miniſter ſaying: It is verie meete and right our bounden duetie, and behoful for vsus, (turning himſelfe then to the Lord) that we giuegive thanks alwayes, and in all places vntounto thee, Lord holy father, almighty and euerlaſting god, through Chriſt our lord: who the day before that he ſuffred his paſſion, toke bread, gaue thanks, brake it, & gaue it to his diſcipls: w^t the reſidue as followeth in the goſpel. Theſe things being repeated out of the goſpell, the miniſter procéeded further, ſaying: Let vsus pray, being admoniſhed by holſome precepts, & inſtructed by diuine inſtitution, we are imboldened to ſay: Our father which art in heauen, &c. After the rehearſal of the lords prayer, the people receiued the holy myſteries, and did communicate together, & after they had giuē thāks and praiſed God they were dimiſſed. And of this forme there remaine certeine footſteps in the writings of the auncient fathers to be ſéen, to wit, in S. Cyprian, S. Auguſtine, & others.

But conſequently in later times, y^e The four…e of the Lordes ſupper changed.prayers, bleſſings, & the ceremonies grewe to be verie great. Moreouer Chriſtes inſtitution was chaunged, & turned into a ſtrange vſe, & in fine y^e Maſſe was patcht together, in whiche appeareth but ſmall antiquitie. But touching theſe maters I hauehave in treted very largely in another place, & you your ſelues are verie well ſéen in this point: we which defend & hold y^t the inſtitution of our Lord Chriſte which is deliuered vntounto vsus by the Apoſtles is moſt pure & perfect, do nothing regard, neither what any man, nor at what time any biſhop hath added this or that to y^e holy rite, or elſe hath taken away or changed: but rather what he, who is before & aboue all, did firſt him ſelfe, and cōmanded to be done. If the authoritie of him y^t did inſtitute, if learning & holines, if antiquitie may be of force, then y^e victory is ours, who hauehave Chriſt on our ſide with the beſt choſen cōpanie of y^e apoſtles, for frō theſe we hauehave what we celebrate, & y^e which we hold, that al godly men ought to celebrate. But why the Lord inſtituted this myſterie Why it was inſti… ted in th… fourme … bread an wine.vnderunder the forme of bread & wine, it is euident. For bread comforteth, & wine maketh glad the harte of man, which I alſo touched wher I intreated of the proportiō & agréement of y^e ſacramēts. Moreouer our fathers in the figure of Manna, did eate bread which rained down frō heauen. Alſo in their ſacrifices gratulatorie & of thankſgiuing, & in their drinke offerings they vſed bread and wine. But there hath ſproung a great contentiō Whether the bread ought to be leauened or vn leauenedcōcerning the ſubſtāce of y^e lords ſupper, ſome holding opinion y^t it ought to be celebrated w^t vnleuened bread, & others w^t ſuch as is leuened. But among our fore-fathers of olde, there was about theſe no ſuch cōtentiō: for y^e church vſed both indifferētly as thē pleaſed. It may ſéeme y^• at y^e firſt ſupper the lord vſed vnleuened bread at the table, acording to the auncient maner of celebrating the Paſſetouer. Whervpon many churches vſed vnleuened p. 1069bread, who notwithſtanding cō demned not them of hereſie which vſed leauened bread. The Pope & his adherents, cōceiuing no ſmal diſpleſure here at, hath déepely accurſed the gréek church for ſo trifling a matter. But y^e Artotyrites were vponupon ſome iuſt cauſe condemned by the ancient fathers, of whō Epiphanius maketh mentiō betwéene the Pepuzianes, & the Priſcillianes, ſetting bread and chéeſe vponupon the table in their celebrating contrary to Chriſtes inſtitutiō.

It is furthermore diſputed vponupon, Whether water is to be mingled with the wine.whether vnmingled wine or delayed with water, is by the faithfull to be vſed at the ſupper. Cyprian the martyr holdeth opinion, that in this myſtery y^e wine ought not to be vnmingled but delayed with water & ſo to be offered, y^t is to ſay, drunken by the faithfull. For thus he hath written, Becauſe Chriſt hath borne vsus al, who alſo bare our ſinnes, we may perceiue that in the water the people is to bee vnderſtoode: in the wine the bloud of Chriſt to be vnderſtoode. For when water is mingled with the wine in the cuppe, the people is vnited vntounto Chriſte, and the multitude of the beleeuers is coupled and ioyned vntounto him in whō they beleeued. And thus in bleſſing the Lords cup, only water may not be offred, neither in like ſort may wine only. For if any man offer onelyonly wine, the bloud of Chriſte beginneth to be without vsus: but if it be water only, then doeth the multitude beginne to be without Chriſte. But when they are both mingled together and are ioyned with a confuſed mixture betwixt them, thē is there an heauenly & ſpiritual ſacramēt wrought. By theſe words truly doth S. Cypriā ſhewe vntounto vsus a good myſterie: but why doe we ſeeke to bee wiſer than Chriſt, and to mingle together moe myſteries than wee hauehave receiued of him? The holy ſcripture maketh mention of no water, but rather reporteth that the Lorde vſed nought elſe but meere wine. For the Lord ſayth: Verily I ſay vntounto you, that henceforth I will drinke no more of the fruite of the vine. For he plainely ſayde not the wine, but the fruite of the vine, that herein wee ſhoulde make no manner of mingling. But what if that the holy martyr of God himſelfe Saint Cyprian, hath laboured by all the meanes hee might, to ſhewe that y^e only is to be followed of the faithfull in celebrating of the Lordes ſupper, which they hauehave receiued of our Lord Chriſte himſelfe? And foraſmuche as that teſtimonie doth make much to all this our treatiſe, concerning Chriſtes ſupper to be celebrated according to y^e words of the goſpel, I will recite it worde for worde out of the ſecond epiſtle of y^e 3. book of his epiſtles. We muſt not In celebrating the ſupper nothinge to be followed but that which we hauehave receiued of Chriſt.(ſayth he) depart in any reſpect from the doctrine of the Goſpel, and thoſe things that our maiſter taught & did himſelf, the ſcholers alſo ought to obſerue and do. The bleſſed Apoſtle in another place ſpeaketh more cōſtantly and ſtoutly, ſaying, I meruell that you are ſo ſoone chaunged from him that called you to grace, vntounto another goſpel: which is nothing elſe, but there beſome that trouble you & go about to ouerthrowe the Goſpell of Chriſt. Howbeit if we our ſelues or an angel from heauen, do preach vntounto you any other thing than that wee hauehave taught, let him be accurſed. As I hauehave ſaid before, ſo ſay I now againe, if any man preache any other thing vntounto you than that whiche you hauehave receiued, let him be accurſed.

p. 1066Since therefore, neither the Apoſtle himſelfe, neither an angel from heauen can preache or teache otherwiſe than Chriſte him ſelfe once hathe taught, and his Apoſtles hauehave preached, I muche maruell from whence this cuſtome hath growen, that contrarie to the doctrine of the Goſpell and the Apoſtles, in ſome places water is offered in the Lords Cup, whiche being taken alone cānot expreſſe the Lords bloud. And againe, there is no cauſe, déerely beloued brother, that any man ſhould thinke that the cuſtome of certeine men is to be followed, if there be any that heretofore hauehave ſuppoſed that water alone is to bée offered in the Lordes …up. For it muſt be demaunded of them whom they hauehave followed herein?

For if in the ſacrifice which is chriſt, none is to be followed but Chriſte, doubtleſſe then ought wée to hearken vntounto, & to do after that which Chriſt hathe done and commaunded to bee done, ſince he him ſelfe ſayeth in his Goſpel: If you do that which I commaunde you to do, I will call you no longer ſeruaunts, but friendes. And y^e Chriſt alone ſhould be heard, the Father him ſelfe alſo witneſſeth from heauen, ſaying: This is my welbeloued ſonne, in wh…e I hauehave delight: heare him. Wherefore, if onelyonly Chriſte is to be heard, wee ought not to regard what any other before vsus hath thought meete for vsus to doe, but what Chriſt did firſt who is before all other. Neither ought we in any caſe to follow the cuſtome of men, but the trueth of God, conſidering what the Lord ſpeaketh by y^e prophet Iſaie, ſaying: They worſhip me in vaine, teaching the commandements & doctrine of men. And againe, the Lord repeating the ſelfe ſame words in the goſpel, ſayth: Ye ſet Gods commandementes aſide to eſtabliſh your owne traditions. And in another place he ſayth: He that ſhall breake any one of the leaſt of theſe commaundementes, and ſhal on this ſort teache men, ſhal be accounted leaſt in the kingdome of heauen. But if it be not lawful to breake the leaſt of the commaundementes of God, howe muche more heinous is it, to breake thinges ſo greate, ſo weightie, and ſo muche belonging to the Lordes paſſion, & the ſacrament of our redemption, or elſe to change it into any other order by mans traditions, than is inſtituted by God? And ſo forth as followeth. There is no man can denie, but that theſe thinges are of authoritie euen againſt the authour himſelfe. For neither by the ſcriptures, nor by the example of Chriſte can it bee proued, that water was mingled with the wine at the ſupper. As for the authorities and teſtimonies which the author alledgeth, eueryevery man may perceiue how litle they make to the purpoſe, yea y^t they be wreſted frō their naturall meaning. The goſpel plainly pronounceth that the Lord dranke of the fruite of the vine vntounto his diſciples. And as often as Paule maketh mention of the cup, yet teacheth hee in no place that water was mingled with the wine, or that it ought to be mingled with it. Wherefore, theſe watermen, that is to ſay, they that vſe water only, in celebrating the Lords ſupper, are iuſtly condē ned: ſuch as the Martionites and T… tianes were. Howbeit it is an indifferent matter, whether you vſe r…d wine or white in the ſupper.

Againe, why did not the Lord deliuer the Sacrament of the Supper p. 1067Of both kindes to be giuen and recei…ed in the …upper.vntounto vsus vnderunder one fourme of bread, or wine only, but rather vnderunder both kindes? the doctours of the church by one cōſent ſuppoſe this to be y^e cauſe, for that he would ſignifie, or rather teſtifie vntounto vsus y^t he tooke both ſoule & fleſh vponupon him, and gaue the ſame for vsus, and alſo hath deliuered our ſoules & fleſh frō euerlaſting deſtruction. For although there be 2. kinds, yet do they make but one ſacrament and they may not be ſeparated. Neither is their opinion of iudgemente to be allowed of, who of their owne priuat, or rather ſacrilegious authoritie, do corrupte the inſtitution of Chriſt, offering to y^e Lay people whiche do cōmunicate, the one kind only of bread, & graunting to prieſts both kinds, & ſo challenging both kinds to themſelues only. But Paul the Apoſtle receiued the authoritie from the lord himſelf, to admit all the faithful people of Chriſt vntounto the Lords cup: and therefore let theſe bold fellowes conſider from whome they hauehave receiued commaundement to put back the Layitie, and to forbid them the cup, whiche by the Lorde our God is graunted vntounto them. For Chriſt in plaine wordes, and as it were by the ſpirite of prophecie, foreſéeing what ſhoulde come to paſſe in the Church, ſaide not of the bread, Eate yee all of this: But when he tooke the cup he added, Drinke yee all of this. Saint Marke alſo adioyneth herevnto not without déepe iudgement, And they drank all thereof. Herevnto alſo apperteineth y^t which the Lord ſpeaketh in S. Luke: Take this and diuide it among you. S. Paul the Apoſtle hauing a ſpecial regard vntounto this excellēt & plaine inſtitutiō of Chriſt, thrée or foure times ioyneth the cup to the bread: ſaying, As often as you ſhal eate of this bread, and drinke of this cup, you ſhall expreſſe the Lords death. Againe, Whoſoeuer eateth of this bread, or drinketh of the Lords cup vnworthily, he ſhall be guiltie of the bodie and bloud of the Lord. And againe he ſaith: Let a man examine himſelfe, and then let him eate of the bread, and drinke of the cup Againe, Who ſo eateth and drinketh vnworthily, &c. Theſe teſtimonies are manifolde, and worthie abſolutely to be beléeued, & vntounto which al traditions of all men whatſoeuer, ſhould giuegive place. The Lord hath inſtituted the cup of the ſupper vntounto all the faithfull: wherfore the Apoſtles exhibited the ſame vntounto all the faithfull. For if the ſacrament of the bloud of Chriſt were giuē to the Apoſtles only, ſurely then the thing it ſelfe, to wit, the remiſſion of ſinnes which is obteined through Chriſtes bloud, belongeth only vntounto the Apoſtles. Howbeit the Lord ſaith plainly, This is the bloud of the new Teſtament, which is ſhed for many, for the remiſſion of ſinnes. It is alſo in other places of the ſcripture manifeſtly ſet downe, y^e Chriſts bloud was ſhed for the remiſſion of y^e ſinns of al the faithful. Wherfore, if the Laitie be capeable of the thing, how muche more of the ſigne? Now if our aduerſaries procéede further and ſay, that the Apoſtles only ſate at the ſupper, (who repreſented the figure of the prieſtes) and that the vſe of the cuppe was graunted vntounto them only, and not to be graunted vntounto other, but to ſuch only as were preſent at the firſt ſupper: then doe we demaunde of them by what authoritie they giuegive the Lordes bread to the Laitie, or by what right they do admitte ſimple women vntounto the Lordes ſupper? ſince it is manifeſt p. 1068that neither the one, nor the other (according vntounto their ſpeaking in this matter) ſate at the Lords table, And in this point they being taken tarde, can goe no further. But they obiect the daunger of the cup, which if it be giuen vntounto all without exception, it would come to paſſe through the follie & negligence of men, there might ſome great offence be committed in letting it fall, or powring it on the floore. As who ſhuld ſay, the eternal prouidence hath not foreſéen ſo great an offence, which theſe wiſemen doe well perceiue nowe at length in the end of the world, and do amend that, wherein the Sonne of God did amiſſe.

For they crie out, that one kinde is enough for the lay people, for aſmuch as by a neceſſarie coherence it foloweth, that where the bodie of Chriſt is, there is his bloud alſo: and thus muſt it then followe, that the one kinde is inſtituted in vaine. But the lord diſtinctly firſt offered the bread, and afterward the cup: & the Lord inſtituted nothing in vaine: therefore both kinds, ſince the Lord hath ſo cōmanded, ought to be parted among all the faithful: which as many as hauehave read the writings of the ancient fathers, wil report was obſerued euer before euen almoſt vntounto the time of the counſell of Conſtance. Of whom many hauehave not beene afraide to ſay, that the diuiding of this ſacrament after this māner, could not be done without ſacrilege.

The matter & ſubſtāce of y^e ſupper being declared, there is lightly ſome Of the cō ſ…eratiō of the breade and wine.queſtion moued concerning y^e forme or of the conſecration of the breade and wine. But for aſmuch as I hauehave intreated hereof in the generall conſideration of the ſacraments, there is no cauſe why I ſhould, with lotheſomneſſe to the bearers, repeate the ſelfe ſame thing againe. We do not acknowledge any tranſubſtanti…tion to be made by force of wordes or characters: but we affirme that the bread and wine remaine as they are in their owne ſubſtances, but that there is added vntounto them the inſtitution, will, and worde of Chriſt, and ſo become a ſacramente, and ſo differ muche from common bread and wine, as we hauehave ſaide in place conuenient.

Conſequently inſueth the queſtion Whether there muſt be one chiefe dealer in the action of the ſuppertouching this point, Who ſhould adminiſter the Supper: that is to ſay Whether any one of the congregation ought to be chiefe in the celebrating of the ſupper: then, Who the ſame ſhould be? Surely the thing it ſelfe requireth, and nature alſo commaundeth, that eueryevery thing bee done decently and in good order: and religion requireth that all thinges apperteining to the ſupper bee done according to Chriſts example. But he was the chiefe dealer in the ſupper: And he likewiſe hathe appointed miniſters of the Churche, by whom he will hauehave the ſacraments to be adminiſtred.

Wherefore, like as euerie man doth not baptiſe, but the lawfull miniſter of the church: ſo apperteyneth it not vntounto euerie man to prepare & miniſter the holy ſupper, but to the miniſter which is ordeyned by God. Herein now we diſproue the Papiſtical doctrine which alloweth of priuate Maſſes, & teacheth y^t the prieſte offreth vp the bodie and bloud of our Lord for the ſtanders by, and that by the Maſſe he applteth the merite of redemption vntounto them y^t with deuotion p. 1069come to that ſacriſtce. For as there is no one worde of the Lord extent that commaundeth the prieſtes to ſacrifice, or priuately to apply the ſupper for others, or that promiſeth any thinge vntounto them that ſtande by and looke on it, for he ſayth, Doe this, eate yee and drinke ye all in the remembraunce of me: he ſayeth not, Looke vppon the prieſts onelyonly while they be eating and drinking for you: ſo Chriſt is not bodily preſent in the breade and wine: he is ioyned vntounto our heartes and mindes by his ſpirit, For it were to none effect that he remained in the breade. And if he were preſent there in déede, yet coulde he not be ſacrificed, both for that he hath offered vp him ſelfe once vppon the croſſe, neither can the moſte worthy and onelyonly begotten ſonne of God be offered vp againe to God the father by a ſinnefull man: as alſo for that there is no néede for him to offer againe. For S. Paule ſaith, Chriſt beeing one onelyonly ſacrifice offered vp Hebr. 10.Heb 10for ſinne, ſitteth for euer at the righte hand of God, looking for that which is yet to come, vntill his enimies bee made his footeſtoole. For by one oblation hee hath made them for euer perfect, that are ſanctified. And againe he ſayeth: Whereas is full remiſsion of ſinnes, there is no more oblation for ſinne. But we hauehave full remiſſiō of ſinne by the death which Chriſt once ſuffered. Therfore there is no ſacrifice in the church for ſinne. In déede the Churche doth celebrate the memoriall of the ſacrifice which was once perfectly finiſhed vppon the croſſe, but the Churche doeth not offer vppe ſacrifice any more, either with bloud or without bloud.

Praiſe & thankſgiuing are a moſt acceptable ſacrifice to the Lord: y^e ſame the miniſter offereth not for others, but with others. Here now therefore we aſcribe none other thing to y^e miniſter but the miniſtrie, that he bee the preſident or chief dealer to recite the prayers in the celebration of the ſupper, and after the holy prelection, and the pronouncing of the ſolemne wordes, let him, after the example of Chriſt, begin to break y^e lords bread, and diſtribute his cup, and let him receiue alſo the ſacrament for himſelf, as the other faithfull people doe, as companion of the faith, and when the communion is done, let him end the holy action with thankeſgiuing, and ſome holy exhortatiō. Concerning y^e place where the ſupper is to be celebrated, Of the place wher the ſupper is to be celebrated.I finde no contention hathe beéne amongſt the moſt auncient miniſters of the church. It is read how that our Lord Ieſus vſed the hall of a certeine prinate mans houſe. And alſo the Apoſtle Paule both preached Actes. 20.Acts 20& brake bread at Troas, in a certeine dining place. The auncient Church which inſued immediately after the death of the Apoſtles, almoſte vntounto y^e time of Conſtantine the great, had none or verie fewe large & publique churches. For it was ſcarce lawfull or ſafe in ſo troubleſome a time, for the Chriſtians to créepe abroade. In the meane time they vſed verie honeſt places, in the which they mette together in holy aſſemblies, hauing places of prayer. At this preſent there ſéemeth no place to bee more worthie or more commodious to celebrate the holy ſupper in, than that which is appointed for doctrine and prayer. For ſo hauehave we learned of Saint Paule. Cor. cha. 11. How beit, if tyrannicall power wil not ſuffer vsus to hauehave a church, what ſhal let vsus but y^t we may reueritly celebrate the ſupper in honeſt priuate houſes?

p. 1070Touching the holie inſtrumentes Of the lords altar or table.belonging to the Supper, the matter alſo requireth to ſpeake ſomething in this place. In the time that the Apoſtles liued, they iupped at tables ſett foorth and furniſhed for that purpoſe: they knew no fixed altars builded of ſtone, which are more fit to make fire vpō, & to burne beaſts on for a ſacrifice. A remouing table agréeth better with the example of Chriſte. Notwithſtanding we condemne not ſtanding altars, ſo that they ſerue onelyonly to the lawfull vſe of the ſupper. S. Paule in the 1. to the Corinthians calleth y^e altars of Ethnickes, tables, ſo that we néede not to meruaile, that the auncient fathers termed our tables, altars. For it is an eaſie matter to fall from the one to the other: and it ſhould ſéeme that they alluded vntounto the onelyonly altar of the Tabernacle of God.

In olde time the tables were couered with ſome faire cloath, with ſome linnen table-cloth or towell. Frō whence perhaps were borrowed thoſe thinges which are called corporalls. As for that outwarde brauerie & worldly trimming, it was not then vſed on the altars of chriſtians. We reade how it is forbidden by the law, that there muſte no altar be builded of hewen ſtone: by which prouiſo, all coſt and branerie in Religion is forbidden.

Thus it is manifeſt, that in the ancient times there were no precious Of veſſels belonging to the Lords ſupper.nor coſtly veſſels vſed at the ſupper. For like as Chriſte and the Apoſtles taught that frugalitie ſhould be vſed in all places, condemning ſuperfluitie, and beatinge into vsus the contempte of golde and ſiluer: ſo in thoſe holie myſteries they hauehave not ouerthrowne that doctrine of theirs, or giuen occaſion of exceſſe: After longe perſecution, when peace was reſtored to the Churche, then began the cuſtume to celebrate in y^e church w^c veſſels of golds & ſiluer▪ But th… alſo there were ſome that brought the ſame againe to his olde frugalitie and ſimplicitie. Chryſoſtome cryed out (as I hauehave alſo declared in another place) that in receiuing the Lords ſupper, we ought to hauehave golden mindes, not golden veſſels. And Saint. Ambroſe ſayeth, The Sacraments require not golde, neither are thoſe things pleſaunt in golde, which are not bought with golde. The ornament of the Sacraments is the redemption of captiues. S. Hier. commends S. Exuperius byſhop of Toledo, who carried the Lords bodie in a baſket of wicker, and the bloud in a glaſſe, & had expelled couetouſneſſe out of the Churche. And truely that canō of the Triburean counſel which is yet extante in the Popes decrées, for bidding that no Prieſt ſhould miniſter this holie myſterie in wodden veſſels, doeth proue ſufficiently that certeine Churches more than eight hundred yéeres ſince Chriſtes paſſion, vſed to drink the bloud of Chriſte in wodden veſſels: wherefore wodden cups in the ſupper be of all moſte auncient. Bonifacius the Archebyſhop (which example although I hauehave alleadged elſewhere, yet am I inforced to repeat it here again, for that it agréeth ſo fitly with this preſent matter) being aſked long ſince, Whether it were lawful to miniſter the ſacramentes in veſſels of wood? aunſwered: In olde times (ſayth he) golden prieſtes vſed wodden cupps: but now contrarywiſe, wodden prieſts vſe golden cuppes. But if any man bringe veſſels made of any other ſtuffe without p. 1071exceſſe and ſuperſtition, I would not greatly ſtriue with him, ſo that he will alſo acknowledge that they do not offend which vſe the wodden. For as touching the forme and matter of the cuppes, all are frée and lawfull for the faithful Church toovſe.

Moreouer, it is euident that the What garment is to be worne at the ſupper.Lord in the firſt ſupper, yea and the Apoſtles alſo in celebrating the ſame ſupper, vſed their owne vſuall and decent apparell. And therefore it is not diſagreable from the firſt inſtitution if the miniſter come vntounto the Lords table couered with his owne garment, ſo that it be comely and honeſt. Surely the communicants doe weare on them their owne vſuall apparel. We muſt take héede then that there créep in no ſuperſtitiō. Our forfathers as it ſemed, did weare a cloke caſt ouer their common garmentes: which they did not after the example of Chriſte or the Apoſtles, but according to mans tradition. At the length that ſtuffe whiche is vſed at this day was taken vp according to the imitation of the prieſts garment of the olde law, and appointed to be worne by the miniſters that would celebrate the ſupper. Neither doth Innocentius the 3. of that name, diſſeble this matter in the 4. Chap. and 4. booke of his worke, De Sac. altar. myſterio. As for vsus, we hauehave learned of late, that all Leuitical maters are not only put away, but not to be brought againe in to the Church by any. For as much therefore as we remaine in the light of the goſpell, and not in the ſhadowe of the lawe, we do vponupon good cauſe reiect that Leuiticall Maſſing apparell.

I hauehave alſo declared in another place, that it hath bene the manner in What tongue is to be vſed.olde time, that eueryevery nation hath vſed their owne natiue & vulgar tonge in miniſtring the ſacraments. Of the geſtures which the miniſters doe vſe What geſtures.in celebrating the Lords ſupper, we can ſay none other thinge out of the goſpel, than what we hauehave learned, The Lord toke the bread, bleſſed it, brake it, diſtributed it. &c. If the miniſter do follow theſe things he néed not to be carefull of other geſtures.

Thoſe which at this day are by the inuention of men receiued into y^e celebration of the maſſe, are ſo farre off from giuing any maieſtie to the myſteries, that they bring thē rather the more into cōtempt. I wil ſay nothing elſo that may ſéeme more greuous.

The matter is indifferent whether Of taking it in the handes.the Churche take the ſupper ſitting downe or going to the table: whether a man take the holie myſteries in his owne hand, or receiue it into his mouth at the hands of him that miniſtreth. It is moſte agréeable with the firſt ſimplicitie and inſtitution of the ſupper, to ſit and to receiue the ſacraments in a mans owne handes of him that miniſtreth, and afterwards to breake it, eate it, and to dinide it vntounto others. For as the Lord ſat at table with his diſciples, ſo he reached foorth y^t myſteries, ſaying: Take and diuide it among you. Moreouer, as there is more quietnes and leſſe ſtur in ſitting at the ſupper, while the miniſters carrie the holie myſteries about the congregation: ſo is it well knowen by hiſtories of antiquitie, that the ſacrament hath béene deliuered into the hands of the communicantes. It is méere ſuperſtition, & repugnant to the doctrine of the Apoſtles, to ſcrape the hands of y^t lay people that hauehave touched the holie ſacrament of the ſupper. Why do they not alſo by the ſame lawe ſcrape the lips, tonge, & iawes of the communicants? p. 1072Of theſe things before handled ſpringeth an other queſtion, What is to be The remnantes of the ſupper.thought of the remnaunts & leauings of the Lords ſupper, & whether there ought any parte of it to be reſerued, and whether that whiche is reſerued or ſhut vp ought to be adored? This queſtion ſéemeth to hauehave no godlines at al in it, but to be altogether ſuperſtitions and very hurtfull. For who knoweth not that bread & wine out of the holie and lawfull vſe appointed, are not a ſacrament? Shall we pracéede to demaund with theſe Sophiſters, what y^t is which the mouſe gnaweth, when hee gnaweth the Lords bread?

Theſe queſtions are moſt vnworthy to bee demanded and to be raked vp in holie obliuion. Touching the ſhutting vp of the ſacrament, the Whether to be ſhut vp and adored.lord teacheth vsus not one word in the goſpel, much leſſe of worſhipping it. Take (ſaith hee) eate, and diuide it among you. He ſaith not, Lay it vp, & worſhipp it. For the true worſhippers worſhip the father in ſpirit and trueth. Moreouer wee read how the Lord hath plainly ſaid in the goſpel, If they ſay vntounto you, beholde where he is in the deſert, go not foorth: beholde where hee is in the innermoſte partes of the houſe, doe not beleeue. He ſetteth downe the cauſe of this his commaundement, For like as the lightening goeth foorth of the Eaſt, & appeareth in the Weſt, ſo ſhall the comming of the ſonne of man be.

The comming againe of the ſonne of man ſaith he ſhall be glorious and not obſcure, neither ſhall he come againe but to iudge bothe the quicke and the dead And therefore S. Paule Coloſſ. 3.Col 3the Apoſtle teaching vsus true religion, willeth vsus to worſhipp Chriſte, not vppon the earth, but with our mindes lifted vntounto Heauen, where hee ſitteth at the right hand of his father. And who will he ſo frantique, I beſéeche you, to worſhipp the holie ſigne for the holie thing it ſelfe? it appeareth by the decrées made of late, that theſe thinges were inuented by mans deuiſe. For it is certeine, that the feaſte of Chriſtes bodie, commonly called Corpus Chriſti, was inſtituted but of late yéeres vnderunder Pope Vrbane, in the yéere of our Lorde 1264. as it may appeare in Clement the 3, booke, title 16. the Chapter beginning. Si Dominum.

It remaineth, that we diſcuſſe the queſtion concerning the time of celebrating what time to be celebrated.the Lordes Supper, and what ſeaſon is méeteſt for the ſame, y^e morning or euening? whether we ought to ſup together, whether we muſt receiue it faſting or when wee hauehave dyned? alſo how often we muſt celebrate the ſupper, once, or often, or ſeldome? It is euidently enough knowen, that Chriſte ſat downe at the table with his diſciples in the euening, but it followeth not héereof, that the ſupper cannot be rightly celebrated at any other time but at euening.

The Lorde vppon occaſion of the feaſt of the Paſſeouer, and becauſe he ſhould bee betrayed that night, did bothe eate the ſupper that euening with his diſciples, and inſtituted alſo y^e ſupper for vsus. Notwithſtanding hee le…te the libertie to remoue this myſterie vntounto the morning: for that when we be ſober, then are we moſt méete to deale in all matters, ſpecialy in religion, for which we be then fitter, then when our bellyes be full of good cheere. Wherefore this banquet requireth faſting and emptie gueſts: p. 1073but yet not ſo faſtinge, that a man maye not taſte of ſomewhat a-forehand for his healthes ſake. For S. Paule ſayeth, If any man bee hungry let him eate at home. The ſame Apoſtle alſo wil not hauehave any other feaſt to bee receuied together with the Lordes myſticall Supper. And therefore we ſay, that wee ought not to receiue that with other meate.

Tertullian writeth that Chriſtians hauehave vſed oftentimes to eate other meate with it: which kinde of Supper, as hee writeth, was called foreign, that is to ſay, mutuall louelove or charitie, borrowing the name frō louelove: for that there the poore were refreſhed with the feaſtinge of the richer ſorte. Howbeit prouiſion of meate, drink, and other neceſſaryes, might wel enough be made for them without the Churche. Paule will not permit that in one place, both publique feaſtes ſhould be made, and alſo the myſticall ſupper of the Lorde celebrated.

Furthermore, how many times in a yéere the faithfull ought to receiue How oftē to be celbrated.this Sacrament of the Lords ſupper, the apoſtles hauehave giuen forth no commaundement, but hauehave lefte it indifferent vntounto eueryevery Churches diſcretion. For what is more plaine than that which S. Paule hath ſaid? As often as you ſhall eate of this bread and drink of this cup, you ſhall declare the Lords death vntill he come. For the Lord (as the ſame Apoſtle ſetteth it downe) firſt commaunding, ſaid, Doe this as oft as you ſhal drink it in remē brance of me. Howbeit, let no no mā think that the celebration of y^e Lords ſupper is left ſo fréely vntounto him, y^t hee néed neuer to receiue it. For y^t were no lawful libertie, but moſt vnlawful licentiouſnes. They y^t celbrate y^e ſupper of y^• Lord vpō certeine & ordinary times of the yere, would not hauehave it brought into contempt or loathed by reaſon of the daily frequenting. For they hauehave ſome conſideratiō of their owne people, & they would hauehave the ſupper to be celebrated worthily, & that the people may hauehave a deſire vntounto it. But they that celebrate it verie oft, they ſuppoſe it an vnméete thing, that good thinges by often frequenting them, ſhuld be deſpiſed: for the better the thing is, the oftener, ſay they, it is to be vſed. Both theſe ſortes deſire to ſerue the Lorde, and would hauehave that to be done to great and good effecte, which the Lord hath left frée. Betwéene theſe if S. Auguſtine bee made vmpier and Iudge, doubtleſſe he would pronounce none other iudgment than y^t which he hath alreadie pronounced of y^e ſame cauſe writing vntounto Ianuarius, and ſaying: Hee ſhall beſt decide this ſtrife beetweene them, who ſo aduiſed them eſpecially to abide in the peace of chriſt, and that euerie man doe that whiche according to his faithe hee is perſuaded to bee good and godly. For neither of them diſhonoreth the bodie and bloud of our Lorde. OnelyOnly that meate muſt not be contemned.

Now for whome this holy ſupper is iuſtituted, and to whome it is to For whom the ſupper is inſtituted.be miniſtred, we hauehave alſo to conſider. It ſéemeth that it is inſtituted and to bée giuen vntounto all faythfull Chriſtian people, of what ſexe ſoeuer, men and women, high & lowe. Wherfore ſo great a myſterie is not to be caſt vntounto ſwine and dogs to be contemned and troden vnderunder foote. Before it bee miniſtred all men are earneſtly & effectually to bee admoniſhed, vntounto whom this meat apperteineth, namely to thē y^e acknowledg p. 1078their ſins, y^t are ſorie for their faults, and beléeue in Chriſte: All are to be admoniſhed, that eueryevery man deſcending into him ſelfe, doe proue him ſelfe, and afterwarde ſo eate of this holie bread, and drinke of this holie drink, that he eate not and drinke not thereof vnworthily vntounto his condemnation. But after this ſeuere admonition, if any approch vntounto the table and ſit down, & by their ſitting down do as it were opēly profeſſe, both that they are, & alſo deſire to remaine true worſhippers of Chriſt, by whōe they truſte to hauehave remiſſion of their ſinnes, ſurely ſuch are not to be put back by y^e miniſters, neither are y^e holy myſteries to be denied thē. For the Lord himſelfe who is the ſearcher of harts, ſeuerely, diligently, plainly, & in many words in his laſt Supper, before he diſtributed y^e myſteries, admoniſhed Iudas being an hypocrit, a théef, a traitour, a murtherer, yea a parricide, a blaſphemer, and a forſaker of his maiſter, but béeing admoniſhed, when notwithſtādinghe departed not from the table but tarried among the Saints, the Lord did not violētly put him away, nor bad him openly to depart, neither w^theld he y^e Lords bread frō him, but gaue it vntounto him as he did vntounto others, although he knewe aſſuredly what he was. Which thing the miniſters of y^e church do not alwayes ſo certeinly know of thē that ſit down at the table. Neither did the Lord offend any whit at all in ſo doing, neither did he caſt that whiche was holie to the dogs. For y^e Lord warned him diligently of all matters, whereof he was to be warned, & he hearing and vnderſtanding thē all remaineth notwithſtēding among y^e Saints, daunteth himſelf for one of the faithful not for an hogg, and as one of the fathfull taketh parte of the bread & of the cup. By which hypocriſie notwithſtāding he prouoked y^e heuy iudgment of god agaīſt him, euē as alſo at this day this holy meat & this holy drink turneth to the deſtruction bothe of body & ſoule, of all hypocrits. Neither did the preſence of the hypocrite at y^e Lords ſupper defile the other faithfull diſciples of Chriſte which ſat at the table: like as neither at this day are the faithfull polluted, although they ſée many hypocrites ſit downe at the table with thē. For they ſup not with them as with hypocrites, but as it were with the faithful. In the mean while the hypocrite hurteth himſelfe & not others, he falleth and periſheth to his owne deſtruction, he eateth and drinketh his owne damnation, but y^e faithful liueth be his owne faith: of which thing we hauehave intreated in other ſermons. And although y^e infants are reputed The ſupper was not inſtituted for infantes.to be of y^e church & in the number of the faithful, yet are they not capable of the ſupper. In this point the auncient fathers ſhamefully erred: which I hauehave alſo noted in the ſermō of Baptiſme. Infants are not depriued of euerlaſting life, although they depart out of this world without receiuing this myſticall meate. This was inſtituted for them that are of lawfull yéeres, and not for Infants. Let a man examine him ſelfe (ſayth the Apoſtle) and let him ſo eate of the bread and drinke of the Cuppe. And the Lorde ſayth, Doe this in the remembraunce of mee. And againe, Shewe foorth the Lordes death vntill he come.

All which ſayings take place in people of lawful yéeres, not in Infantes. Our Children muſt be diligently inſtructed from their infancie, that they may rightly vnderſtand p. 1079thoſe myſteries, and frequente them, whiche thinge the Lorde commaunded the children of Iſrael, ſaying: If your children ſhall ſay vntounto you, What manner of worſhiping is this? you ſhall aunſwere: It is the ſacrifice of the Lords Paſſeouer, who paſſed ouer the houſes of the children of Iſrael when he ſtroke the Aegyptians, and deliuered our houſes. Surely we muſt not ſhew our ſelues to be more ſlacke in informing our children, than they were, ſince we hauehave receiued a more noble benefite than they hauehave.

Of like nature vntounto this queſtion are theſe other: Whether the ſupper Whether it be to be celebrated againſt imminent dangers.be to be celebrated priuatly for eueryevery cauſe or neceſſitie? Whether it be to bee carryed vntounto the ſicke, and thoſe that keepe their beddes? Whether it be to be applyed to the dead, that is to ſaye, to bee offered for the dead, to obtaine reſt for them? Touching theſe matters, I knowe what is commonly ſaid and done. There hapeneth ſome peſtilence, famine, warre, or tempeſt, and by and by the ſupper is commaunded to bee celebrated, that as it were by this ſacrifice the preſent calamitie may be taken away. Againe, there is one ſick, another periſheth with hunger, and afflicted for wante of all manner neceſſaryes, the ſame requireth of the prieſt to hauehave the Lords ſupper miniſtred vntounto him, that thereby the diſeaſe may be cured, as by a moſt preſent and approued remedie, and his hunger and pouertie releaſed. But this is not the due celebration of the ſupper, but a filthye prophanation thereof. For the Lord hath not inſtituted it to bee a cleanſing ſacrifice againſt all calamities, whereby hee would be pleaſed, but to be a memoriall of his death, & a dutiful thanksgiuing. For whē we be at the ſupper we offer nothing vntounto him, for which he ſhould be fauourable vntounto vsus, and turne away ſuch an euil from vsus, and giuegive vsus ſuch a good thing as we deſire of him, but we giuegive thanks for the benefits which we hauehave receiued. It is lawfull otherwiſe for them that are oppreſſed with troubles, to offer vpp their vowes (that is to ſay) their praiers to the Lord: but it is not lawfull to conuerte his holie myſteries to any other purpoſe than hee hath appointed.

Neither hauehave wee any examples to proue y^e any holie men did euer vſe the Lords ſupper to any ſuch end, as theſe men doe. The children of Iſrael receiued the feaſte of the Paſchal lamb in remembraunce of their deliuerance out of Egypt, and that they ſhould continue thankfull vntounto ſo beneficiall a Lorde: how greate an offence had they cōmitted, if they had ſo often-times eaten their banquet as béeing oppreſſed with calamities, they deſired to be deliuered, & deſired it by dooing that déed? They receiued the Arke of the couenaunte from the Lord in token of his diuine preſence and aſſured help: but when contrary to the end wherevnto it was appointed they bare it into the campe, to the intent they might obteine the victory thereby, they them ſelues were putt to flight and ſlaine, and the Ark caryed away by the Philiſtines into captiuitie.

Againe, if the Lords ſupper bee a publique holie feaſte of the whole The ſup…er not to …e celebra…ed at … priua… …e, for the …icke nor whole.Church gathered together in one, in the whiche there ought to be breaking, diſtributing, eating, and drinking, and thereby the communion of the bodie and bloud of Chriſte bee p. 1080declared and ſealed: it followethe that the Lords ſupper ought not to be ordeyned neither for any in health or ſickneſſe, neither for any lying ſicke in his bed, or at the point of death, be it either priuatly at home, or openly at Church: neither can the godly require the Lordes ſupper vntounto any ſuch priuate vſes. For the inſtitution of Chriſte our Lord muſte not be altered by any humane authoritie or cuſtome. Verilie S. Paule requireth a publique aſſembly of y^e church, and a generall méeting for the due celebrating of the ſupper. When you meete together therfore in one place, this is not to take the ſupper of the Lord, that is to ſay, Ye doe not eate the Lordes ſupper. The reaſon is, For eueryevery one when they ſhoulde eate, taketh his owne ſupper &c.

Wherefore hee will not that any thing bee done therein priuatly.

Likewiſe in the ſame place hee ſayeth, that they méete together and eate the Lordes ſupper to their owne damnation, which make haſte to the Supper, not tarrying for the congregation vntil they doe all méet, & they eate and drinke together. For he ſayeth, Wherefore my brethren, when you meete to eate and drinke, tarry one for an other (if any man be hungry let him eate at home, to wit, y^t he be not conſtrained to eate before the reſidue) that ye mete not together to your condemnation. Wherfore the Lords ſupper is not a priuate, but a publique ſupper to bee giuen to no man priuatly. And forasmuch as that aſſembly is not publique or generall when foure or fiue doe communicate with the ſick, their ſaying is nothing which ſay that the ſupper may be ordeined for y^e ſick, if ſo be that others doe ſup with them. Moreouer who wil denie that the example of Chriſte and the Apoſtles is perpetually to be followed? But it is euident enough that Chriſte celebrated his ſupper in a common dyning place, haueing gathered the Churche vntounto him, as well as it might at that time be gathered.

Sainct Paule ſayeth, that in that pointe hée followed the example of the Lorde, and that he hath deliuered no other thing to the church than that which he receiued of the Lorde. Neither reade we in any place of the Scriptures, that the other Apoſtles of Chriſte carryed the Sacramente to the ſicke, and that they ordeyned the holie Supper priuately for eueryevery one to appeaſe his tentation.

But all the apoſtles commaund vsus in eueryevery place, to confirme and ſtrengthen the ſicke and afflicted conſcience with the Lordes worde: they teache vsus alſo to ſuccour the diſtreſſed with diligent prayer. S Iames hath diligently Iames. 5.Jas 5ſett downe in writing, how the faithfull ſhall behaue them ſelues towardes the ſick, and them that are departing out of this worlde: but as touching the celebrating or carrying the Sacrament vntounto them, hée ſpeaketh not one worde. Neither is it likely that the Apoſtles, the moſte faithfull doctours of the Churche, would diſſemble the matter, if ſo be they had thoughte that it had apperteined chiefly to our ſaluation. They hauehave warned vsus often of thinges of farre leſſe importaunce. And certeine it is, that they hauehave taught the Churche all thinges that béelong to true godlineſſe and ſaluation: but as for this matter they hauehave not mentioned one worde of it.

p. 1081They obiecte out of the Actes of the apoſtls this authoritie, And breaking Actes. 2.Acts 2bread from houſe to houſe, they eate meate together with gladneſſe and ſingelnes of hart, prayſing God. But that place is to be vnderſtood of the bodily & nouriſhing meat, not of the myſticall foode. For it followeth, They receiued meate or ſuſtenaunce together, And therefore as it is read in the 58. Chapter of Eſay, to breake breade is as much to ſay as to féede, and ſo it ſignifieth héere alſo. For the richer ſorte gaue foode to the poorer, which they did with a chéerfull, not with a ſorrowfull hearte: and they that receiued the benefite, prayſed God. But if any man doe ſtubbernly contend that the Apoſtles did ſup in priuate houſes, We anſwere, that it maketh nothinge to y^e preſent matter of the ſick, and of priuate communion. For as I hauehave ſaide before, at that time they vſed priuate houſes in ſtéede of Churches. And therefore they ſupped in priuate houſes, not to féede the ſick with the bread of the ſacrament, but becauſe the vniuerſall church of that place was gathered together in them: as it appeareth in the 20. Chapter of the Actes, as the maner is in perſecutions. They obiect moreouer, that the auncient fathers ſent the ſacrament vntounto them that were bounde in priſon, and to them that were departing, to féede on vponupon the way. But I hauehave declared in place elſe-where, wherefore the ancient fathers did ſo. Héerevnto alſo we add, that mans cuſtome cannot preiudice the word of God.

The bleſſed martyr Irenaeus writeth, that the byſhops of Rome were wont to ſend the Sacrament to other byſhops whiche come to Rome from other places, in token of concorde and agreement. But that cuſtome was not vſed by all byſhopps, neither is it vſed in the Churche at this preſent. Héereof it followeth that many thinges were vſed by the auncient fathers (as that whereof wee ſpake before, whiche was in giuing the Sacramentes to infants:) which notwithſtanding are no lawe vntounto vsus. Good men alſo at this day may ſuffer a priuate ſupper, for a time, for them that do not yet vnderſtand the full vſe of the ſupper. But who will gather héereof, that eueryevery man ought of dutie to doe that, which is permitted vntounto ſome vponupon ſufferaunce? But if we continue contentiouſly to affirme it to be a reliefe for vsus in our trauaile, it will growe to this (whiche wee hauehave ſéene receiued already certeine hundred yéeres ago) that there ſhall be hope and confidence putt in the receiuing of the ſacramēt, as though y^e in reſpect therof wee were acceptable vntounto God, and when wée departe out of this life wée ſhould flye ſtraight wayes vpp into Heauen, but without receiuing the Sacramente bée throwen directly downe to hell. There muſte alſo néedes ariſe ſundrye other errours. Neither is there any neceſſitie to conſtraine vsus to miniſter the ſacrament to the ſick. For as priſoners are abſent from receiuing the Lords ſupper without danger of ſaluation, ſo likewiſe are the ſick & thoſe that are ready to dye. For béeing neuertheles by perfect faith gathered to the body of Chriſte, & although they be abſent in body yet being in minde preſent with y^e congregatiō, they are alſo made partakers of all ſpirituall good things. And it is ſufficient for thē that as lōg as they hauehave bene in helth, they hauehave bene alwayes preſēt at the p. 1082holy myſteries. The feaſt of Paſſeouer was not celebrated eueryevery where, Deut. 16.Deut 16but at Hieruſalem onelyonly, in one place. But howe many were there, thincke wée, y^e by reaſon of their bodily health, impaired with ſicknes, & for old-age, could not trauell to Hieruſalem from ſo large and wide a kingdome? And although no man brought them home a péece of the Paſchal lambe in their pockets, notwithſtanding they did cō municate with the whole church of Iſrael. And who doubteth but that by the comming of Chriſt, the condition of the Chriſtians is made better? Our Lord Chriſt did not inſtitute his myſticall ſupper for the dead, but for The ſacrament not to be offered for the dead.the liuing onelyonly: wherefore it is not to be celebrated for the dead, and to bee applied to their redēption. They that die without faith, immediatly fall vnderunder the iudgment of damnation. But they that are dead in Chriſt, are alreadie ioyned vntounto the companie of the elders, and ſtand before the Lambe, ſinging Halleluiah for euermore. For I hauehave declared in my ſermon of the Soule, that y^e ſaluation of the faithful ſoules which are departed by corporal death, is moſt vndoubted. And where ſome obiect, that the auncient ſathers hauehave made mētion of offering for the dead, we ſuppoſe that it apperteineth not vntounto vsus. We beléeue the Canonicall ſcriptures without contradiction: we beléeue not y^e fathers further than they can proue their owne ſayings by the Canonicall ſcriptures. Neither would they hauehave thē-ſelues otherwiſe beléeued. And therfore if the fathers thincke that the ſupper is a ſacrifice, & that it is to be offred to procure reſt to the ſouls departed, we do not receiue that opinion, as not agréeing with the Canonicall ſcriptures, whiche teache that the Lord inſtituted not his ſupper for that purpoſe, and therefore by ſuch abuſe of the ſupper God is rather diſpleaſed than pleaſed: yea that there is no work of man be it neuer ſo good, much leſſe if it be againſt Gods word, that can ſanctifie, ſince that prerogatiue belongeth onelyonly to the merite of the ſonne of God: and moreouer that the ſouls departed are not in any ſuch ſtate in the other world, that they can or ought to be holpen by any woorkes in this world. But if the auncient fathers by oblation or offering, doe vnderſtand y^e ſacrifice of praiſe or thanckeſgiuing, we will not ſtriue againſt them, but that there may be made oblations for the dead, that is to ſay, that thanks be giuen to God, & his goodnes praiſed, who hath called out of this miſerable world ſuch as were indued with true faith, and hath ioyned them vntounto the companies of angels, and all the bleſſed ſainctes in the euerlaſting kingdome of all ioye and felicitie. But ſurely there is no truth nor godlines that willeth vsus to celebrate the ſupper for the dead. And we make a diſtinction in ſacrifice or oblatiō. For Sacrifices of 2. ſortes of expiatiō and confeſſion.there is a ſacrifice of expiation, and there is a ſacrifice of confeſſion or praiſe. The ſacrifice of expiation is offered to cleanſe or purge ſinns, and alſo for ſatiſfaction for ſinnes. This cānot be accompliſhed without death and bloud: as S. Paule the Apoſtle ſheweth plainely in the 9. Cap. to the Hebrues. The ſacrifice of Chriſt was ſuch a one (the figures of whiche were all the ſacrifices of all the holy fathers of the old teſtament) who beeing both prieſt and ſacrifice, offered vp himſelf once to God y^e father, while he ſuffered vponupon the croſſe, and ſhedding his moſt innocent bloud, there gaue vpp the Ghoſt. The ſupper at this day is no ſuch ſacrifice, but a commemoration p. 1083of the death, or of the ſacrifice once offered vponupon y^e croſſe. For nether ought or can Chriſte bee ſacrificed againe, who being once offered, is ſufficient to cleanſe all the ſinnes of all ages. Why then ſhould hee be ſacrificed againe? Neither can the ſonne of God be ſacrificed by any man, ſince that for the ſame cauſe, he offered vp himſelfe once to God, as being a prieſt for euer after the order of Melchiſedech. Therefore, the miniſter of y^e Churche, doeth not in the Churche ſacrifice the body and bloud of Chriſte in the ſupper, for the liuing: but together with the whole Church doeth celebrate the remembraunce of the ſacrifice which was once offered vponupon the Croſſe. Of which as I hauehave ſaid elſewhere, y^e ſupper may alſo be called a ſacrifice, becauſe it is a ſacrament or ſigne of the ſacrifice whiche was once offered by Chriſte, as Auguſtine alſo hath lefte written. The ſacrifice of cōfeſſion, is of praiſe & thankeſgiuing, which wée offer to God for y^e redemption and benefits of god fréely beſtowed vponupon his Church. And ſince we offer the ſame alwayes vntounto GOD in prayer, but chiefly when wée are ioyned in the ſacramēt of y^e Euchariſt, or celebrating the ſupper, therefore the auncient fathers called it a ſacrifice, becauſe in the ſame we giuegive thanckes vntounto God for oure deliuerance from death, and for the inheritaunce of euerlaſting life which is giuen vntounto vsus. And that this ſacrifice is generally offered by the vniuerſall Churche in celebrating the ſupper, & not by y^e miniſter of y^e church alone, for thoſe y^e liue in y^e Church, we Of the endes of the Lords ſupper.tould you before. Now foraſmuch as wee hauehave hetherto diſcuſſed certaine circūſtances, or queſtions whiche are wont to be moued about y^e Lords ſupper, ſo farr forth as y^e neceſſitie of the matter ſéemed to require, & as muche as our ſmal abilitie was able to performe, it remayneth that we deſcend further to declare, for what cauſe the Lords ſupper was by the Lord inſtituted, which place truely is not raſhly reckoned among the chiefeſt. For we made mention of the ſame immediatly vponupon the beginning of this ſermon. For the lord by ſetting bread & wine before vsus in the holy banquet, would hauehave his promiſe and communion teſtified vntounto vsus, and his gifts repreſented vntounto vsus, & made manifeſt to our ſenſes, & would alſo gather vsus viſibly into one bodie, and reteine the memorie of his death in y^e hearts of the faithfull, and finally, put vsus in minde of our duetie, chiefly of praiſe & thankeſgiuing. All theſe thinges hauehave we ſeuerally expounded, hauing diſcourſed vponupon them at large in the generall cō ſideration & treatiſe of y^e ſacramēts: & therefore at this preſēt we will do no more but touche them briefly for memories ſake, meaning to handle thoſe things ſomewhat more largly, which ſhall by occaſion ariſe as they are intreated vppon. But this word Cōmunion, The Lord witneſleth vntounto vsus his promiſe & cōmunionI meane the ſocietie, cōiunction, or partaking of the lord Chriſt, by the which through his ſpirit he doth wholy knitt and ioyne himſelfe to vsus, and wee are made partakers of him by faith, & are coupled vntounto him: ſo that being by him deliuered from ſinn and death, we may liue in him being made heires of euerlaſting life, and that hée maye liue in vsus and bee wholie ours, as we be wholie his. Neither doe wée ſay, that the communion of the Lords body & bloud is any thing elſe. For by his body which was deliuered ouer to death for vsus, and by his bloud whiche was ſhed for y^e remiſſion of our ſinns, it is come to paſſe, that we being purged from oure ſinnes, are made his p. 1084members and he now quickeneth vsus, and ſuſteineth vsus as food which giueth life: wherevppon wee are alſo ſaid to eate and drinke him as the meate and drinke of life. The promiſe therefore wherof we made mention euen now, is none other than the woord of God, which declareth vntounto vsus that life is in Chriſt only: For Chriſt deliuered his body to the death, and ſhedd his bloud for y^e remiſſion of our ſinnes, that we beléeuing in him, maye hauehave life euerlaſting. But this promiſe & communion of Chriſt is not nowe firſt of all giuen in the ſupper or by y^e ſupper. For the Lord our God immediatly after y^e creatiō of the world, promiſed life and remiſſion of ſinnes vntounto Adam & his ſéed through Chriſt: & afterward renued the ſame promiſe w^c Noe, Abraham, Moſes & Dauid, and the other fathers. And that y^e fathers did communicate with Chriſt, & were partakers of his goodnes, Paul the Apoſtle, w^c the whole ſcripture is a witnes. But this ſo great goodnes happened not to the fathers onelyonly. For the promiſe was made vntounto vsus alſo, and the communion of Chriſt was conueyed vntounto vsus, & is conueyed particularly vntounto eueryevery one of vsus in holy baptiſme, & alſo in the manifeſt preaching of the Goſpel: moreouer we receiue y^e ſame by faith, by which we are ioyned to Chriſt, and are made his members. Therfore, as we are not void & w^cout Chriſt before y^e ſupper, but are quickened by him & made his members or partners: ſo in the verye action or celebration of the ſupper, y^e promiſe is renued vntounto vsus, and we renue & continue that fellowſhip which we hauehave with Chriſt, by y^e body and bloud of Chriſte ſpiritually, truly participating his life and all his good giftes through faith. And by this meanes we eate the Lords body, and drinke his bloud. Moreouer, the Lord doth viſibly declare & ſcale vntounto vsus y^e ſpirituall cōmunion & promiſe of life made through Chriſt by viſible ſignes, to wit, the banquet of bread and wine ioyned to his word or promiſe, namely that he is the quickening bread and drinke: & that we (hauing receiued the ſignes by faith and obedience) beeing therto ſealed, do take vppon vsus y^e promiſe & communion of Chriſte, by imprinting or tranſferring into our bodies the ſeale or ſacrament of y^e body and bloud of Chriſt. Of which thing y^e Apoſtle hath alſo intreated in the firſt Corinth. cap. 10. And alſo to the Rom. cap. 4. & we alſo hauehave ſaid more thereof in the generall treatiſe of the ſacraments. But before I intreate further Opiniō of bodilie preſence, confuted.of other ends of the ſupper conſiſting in the deſcription thereof, I wil recite what otherſome allege of the promiſe and communion of Chriſt. They condemne our doctrine as hereticall. For they contend that the lord promiſed y^e hee would giuegive vntounto the faithfull his very body & bloud, to be eaten & dronken vnderunder the forme of bread & wine, therfore it muſt by al meanes and w^c out al contradiction be beléeued, that y^e bread is the Lords naturall body, and the wine his bloud, & that theſe ought to be eaten and dronken not only ſpiritually, but alſo corporally, vntounto life euerlaſting. And that Chriſt is bodily preſent in the ſupper, and y^e the bread is his body, & the wine his bloud, thus they proue: That which the lord ſpeaketh cānot be falſe, for he is the trueth it ſelfe. But he ſaith that the bread is his body, & the wine his bloud, Therefore the bread and wine of the ſacrament, are verily, really, and eſſentially the body & bloud of Chriſt. Whiche trueth, they ſay, muſt ſimply he beléeued, although reaſon it ſelfe, the whole p. 1085world, all ſenſes, and nature it ſelfe be againſt it. We anſwere, y^e in déede all things are very true which y^e Lord hath ſpoken, who is truth it ſelfe: but in that ſenſe which he himſelf ſaid and vnderſtood, not in that meaning which we wil inforce vpō his words. Wherfore, before all things we muſt ſearch out the true ſenſe of the Lords words in the ſupper, This is my body, This is my bloud, &c. Theſe men crye out ſaying, that the Lords words ought to of the true vnderſtandinge of the Lordes wordes: This is my bodie.be expounded ſimply, & according to y^e letter. For they are wordes of the teſtament: and the ſame would not hauehave his words to be taken by a trope of figure. But wee ſay that all the Euangelical and apoſtolical bookes are numbered vnderunder y^e name of the teſtament, & therefore throughout all and eueryevery place of the Scripture, nothing muſt be corrupted, nothing added, nothing taken away, vnleſſe we will be ſubiect to the curſe Wée are alſo conſtreined to confeſſe, y^t there be infinite ſentences in the holy ſcripturs, which if we will procéede to expound ſimply according to the letter, we ſhall ouerthrow the whole ſcripture & the true faith, or we ſhall ſéeme to goe about to reproue the ſcriptures of lyes or contradictiō. I wil bring forth one of two examples of this ſort. The Euāgeliſt S. John writeth. The word became fleſh. Now if we wil cleaue to the very words, then muſt we ſay that God was chaunged into man. But foraſmuch as this ſenſe is contrary to the faith and the ſcriptures, For God is immutable: and Chriſt is perfect God and man without all mingling or conuerting of naturs, but remayning ſtil in their ownepropertics, and ſo do we admit this expoſition, which declareth that the word toke fleſh, and that God was made man. And this ſenſe is not againſt ſcripture. For Paul ſaith that the ſonne of God neuer toke vponupon him the nature of angels, but the ſéede of Abraham. And therefore y^e eatholique fathers, together with the apoſtle, doe expoūd this word Eſt, is, by this word Aſſumpſit, toke vppon him. Whereof Theodoret hath intreated at large in his Polymorphus, Dialog. 1. Againe, y^e Lord ſaith in the ſame John, The father is greater than I: we ſhould make an inequalitie in adoring the Trinitie if wee ſhould contend that the Lordes words are ſimply to be vnderſtood w^t out interpretation. But by cōference of other places (taking aduiſe of faith) we ſay that the ſonne is equall with the father touching his diuinitie, but inferiour vntounto him in reſpect of his humanitie, according to that ſaying of y^e prophete, which is alleged by the Apoſtle to that purpoſe, Thou haſt made him litle inferiour to the angels. We read in y^e Eoſpell, that Chriſt our lord had brethren, and that S. John the Apoſtle was called the ſonn of Marie, & Marie called the mother of John. But who, vnleſſe he were infected with the hereſie of Heluidius wil ſtand herein, that theſe places are to be expounded according to the letter? ſpecially ſince other places of the ſcripture do manifeſtly proue that they were called brethren, which in déede were brothers & ſiſters children, couſen germans, kinſmen, or néere of bloud: alſo y^e circumſtāces of the place in the 19. cap. of S. John, proue that Marie was committed to John as a mother to her ſonne. Wherefore if they hauehave a deſire ſtil to wrangle, as hetherto at their owne pleaſures wee hauehave by proofe founde them to doe, crying out and in crying to repeate, This is my bodie, This is my bloud, This is, This is, This is, This is, Is, Is, Is: Wée will p. 1086alſo repeate, The woord was made was made, was made fleſh. The father is, is, is, greater than I. Chriſt hath brethren, I ſay he hath brethren, hee hath brethren. The ſcripture hath ſo. The trueth ſayeth ſo. But tell mee nowe, what commoditie ſhal there redound to the Church by theſe troubleſome & odious outcries, and moſt froward contentions? Howe ſhall the hearers be edified? Howe ſhal y^e glorie of God be enlarged? How ſhal y^t truth be ſet forth? Neceſſitie therfore cōſtreyneth vsus to confeſſe, that in ſome places wée muſt forſake the letter, but not the ſenſe, and that ſenſe is to be allowed which faith it ſelfe, w^c other places of ſcripture conferred with it, and finally the circumſtances of the place, the firſt being compared with the laſt, do yeld as it were of their owne accord. Howbeit we alſo cry out, and repeate againe and againe, that we ought not without great cauſe to goe from the ſimplicitie of the word. But when as the abſurditie, not of reaſon but of When to depart frō the letter.pietie, and the repugnancie of the Scriptures, and contrarietie to the articles of oure faith, doe inforce vsus, then we ſay, affirme, and cōtend, that it is godly, yea, neceſſarie to departe from the letter, and from the ſimplicitie of the words. And that theſe places which we alledged euen now, doe conſtreine vsus to depart from the letter in theſe words of the Lord, This is my bodie, This is my bloud, wée will proue by moſt ſound arguments taken out of y^e ſciptures, when I hauehave firſt briefly declared the true & auncient ſenſe & meaning of thoſe vſuall and ſolemne words.

The Lord ſitting at the ſelfe ſame table with his diſciples, reached the The auncient expoſition of the words of … bodiebread vntounto them with his owne hand. And he hauing only one true, humane and natural body, with the very ſame bodie of his deliuered bread vntounto his diſciples, and not a body either of any other mans, or that of his owne. Neither doeth that trouble vsus whiche S. Auguſtine reciteth of Dauid, in expounding the 33. Pſalm: And he was borne in his owne hands: where vntounto he addeth immediatly: Who is borne in his owne handes? A man may bee borne in the hands of other men, but none can be borne in his owne. This is therefore ment of Dauid, not of Chriſt. For Chriſte was borne in his owne handes, when as commending his very body vntounto them he ſaid: This is my body. For that body was borne in his owne handes. For by theſe wordes S. Auguſtine doth not feigne that Chriſt hath two humane bodies, but he meaneth that the humane body bare in his handes the Sacramentall bodie, that is to ſay, the bread, which is the ſacrament of the true body. For he ſpeaketh plainely ſaying, He cōmending his body, bare that body in his owne hands. For in y^e ſecond ſermon almoſt in the ſame words being but a litle chaunged, he ſaith: How was he borne in his owne hands? For whē he had commended his body, & bloud, he toke that in his handes whiche the faithful know: and after a ſort he bare himſelfe when he ſaid, This is my bodie. By which words he manifeſtly de clared, that he ment not that Chriſt in his naturall body deliuered his naturall body to his diſciples: but y^e which the faithful do know, to wit, the ſacrament or myſterie. For it followeth, And hee bare himſelfe after a ſort, (I pray you marke this ſaying, After a ſort) when hee ſaid this is my body. Wherfore thoſe ſolemne words, This is my body whiche is broken for you: And likewiſe, this is my bloud which p. 1087is ſhedd for you, can hauehave none other ſenſe thā this, This is a cōmemoration, memoriall or remembrance, ſigne or ſacrament of my bodie which is giuen for you. This cup, or rather the wine in the cup, ſignifieth or repreſenteth vntounto you my bloud, whiche was once ſhed for you. For there followeth in the Lords ſolemne words y^t which notably confirmeth this meaning, Do this in the remēbrance of me. As if he ſhould ſay, Now am I preſent w^t you before your eyes: I ſhall die, & aſcend vp into heauen, & then ſhall this holy bread & wine be a memorial or token of my body and bloud giuen & ſhed for you. Then breake the bread & eate it, diſtribute the cup and drink it, and do this in the remembrance of me, prayſing my benefits beſtowed on you in redéeming you, & giuing you life. Althoughe this interpretation bee moſt ſlaunderouſly reuiled and become abhominable in the ſight of many, yet is it manifeſt to be the true, proper and moſt auncient interpretation of all other. Tertul. lib. 4. contra Mart. ſaith, Chriſt taking the bread and diſtributing it to his diſciples, made it his bodie, in ſaying, This is my body, that is to ſay, the figure of my bodie. Hierom vponupon S. Matt. Goſpel ſaith, That like as in y^e prefiguring of Chriſt, Melchiſedech the prieſt of almightie God had done in bringing forth bread & wine, ſo he might repreſent the truth of his bodie. Chryſoſtome alſo in his 83. homilie vponupon Matt. If Ieſus be not dead (ſaith he) whoſe token & ſigne is this ſacrifice. Ambroſe vppon the firſt to the Corinthians, cap. 11. Becauſe wee be deliuered by the Lords death (ſaith he) being mindeful thereof in eating & drinking, we do ſignifie the fleſh and the bloud whiche were offered for vsus. Au. Aug. alſo in many places heapeth vpp many ſpeaches like to this ſame kind of ſpeach. The bloud is the ſoule, The rock was Chriſt, And This is my body. Let vsus heare then what he ſaith of theſe ſpeaches, that we may vnderſtand what he thinketh of the true interpretation of this text, This is my body. In the 3. booke of Queſtions in the 57. queſtion vppon Leuiticus, hee ſaith, It remayneth that that be called the ſoule whiche ſignifieth the ſoule. For the thing that ſignifieth is wont to be called by the name of that thing whiche it ſignifieth: as it is written, The ſeuen eares of wheate are ſeuen yeares. He ſaid not, doe ſignifie ſeuen yeres. And ſeuen oxen are ſeuē yeres, and many ſuch like. In like ſort it is ſaid, The rocke was Chriſt. Hee ſaid not, The rock ſignifieth Chriſt, but as though it were ſo in deede, whiche is not the ſame in ſubſtance, but by ſignification. So likewiſe the bloud, beecauſe thrugh a certeine vital ſubſtāce in it, ſignifieth the ſoule, in the ſacraments is called the ſoule. Thus far he. The ſame Auguſtine alſo againſt Adimantus, cap. 12. ſaith, So is bloud the ſoule, like as the rock was Chriſt. And againe in y^e ſame place he ſaith, I may alſo expoūd that that precept of the bloud and ſoule of the beaſt, &c. conſiſteth in the ſigne. For the lord douted not to ſay, This is my body, when he gaue the ſigne of his body. Thus much Auguſtine. There is no foole ſo doultiſh y^t will ſay, that theſe wordes of Auguſtine are darcke or doubtfull. Who ſo liſte maye add here vntounto that which the ſame authour hath plainely written concerning figuratiue ſpéech Libro. 2. Contra Aduerſ. Legis. Cap. 9.

But let vsus leaue off to cite mens teſtimonies cōcerning the proper and A demonſtration of the figuratiue words of the ſupper: This is my bodie.moſt auncient expoſition of Chriſtes p. 1088wordes, This is my bodie. Let vsus rather procéede to alledge ſounde arguments out of y^e ſcriptures, as we promiſed to do, thereby to proue that wée muſt ſometime of neceſſitie depart from the letter, & that Chriſtes words are accordingly as I hauehave ſaid to bée expounded by a figure.

Firſt, it is euident that the Lord at this preſent inſtituted a Sacrament: whereby it is manifeſt, that the Lord ſpake after the ſame manner as he is wont to ſpeake in other places of the ſcripture concerning ſacraments, as when he ſaith that circumciſion is the Lords couenaunt, the lambe y^e Lords Paſſeouer, that ſacrifices are ſinnes and ſanctifications, baptiſme the water of regeneration. But we declared in the ſixt ſermon of this Decade, that all theſe kindes of ſpeaches remaine to be expoūded. This ſaying or ſpéech therefore is to be expounded: This is my bodie, This is my bloud, becauſe it is ſacramentall. For it receiued y^e common interpretation, whiche moſt truly and for certeinty was vſed and receiued by the catholique church, euer ſince the time of the Apoſtles: yea, and euer ſince the time of y^e Patriarches vntounto this day, to wit, that ſignes do receiue the termes and names of thoſe things that are ſignified, ſo that thereby they receiue no part of their ſubſtance, but do ſtil continue & remaine in their owne proper nature. For this cauſe it cōmeth to paſſe, that our Lord Chriſte in the Goſpell written by S. Luke, did ioyne y^e banquet of y^e Paſſeouer w^t this our lordes ſupper, in ſuch ſort, that he ſubſtituted this in y^e place of the other, that it ſhould not ſéeme ſtraunge if he ſaid in this our ſupper, This is my body, for in y^e ſolemnizing of y^e feaſt of Paſſeouer, it is thus ſaid: The lambe is the Lords Paſſeouer. Which kind of ſpeach was not darke to be vnderſtoode by the Apoſtles, who vnderſtoode that this lambe was a remembrance of y^e paſſage once paſt. By that meanes alſo they vnderſtood, that the Lords bread, giuen vntounto them by the Lord, is a remembrance of his body. For in other matters of much leſſe weight, they diligētly queſtioned and inquired of the Lord, touching y^e proper ſenſe & ſignification of the words. But of theſe woordes they neuer once doubted or aſked any queſtion. For al ſacramental ſpéeches were to the holy fathers very wel knowen. Moreouer, if we continue to vnderſtand y^e words of the ſupper ſimply according to the letter, it followeth that the Lord hath deliuered vntounto vsus his body and bloud corporally to be receiued. And, I pray you, to what ende ſhould hee deliuer them, but that we receiuing them corporally, might liue. But the vniuerſal canonical ſcripture teacheth y^t our life or ſaluation, & our iuſtificatiō cōſiſteth in faith only, which we repoſe in y^e body which was giuen & the bloud ſhedd for vsus (which is y^e ſpiritual eating) not in any work of ours, much leſſe in the bodily eating of Chriſtes body, whiche he ſheweth in another place to be nothing auaileable. Then ſince there is but one meanes and that moſt ſimple wherby to obteine life and iuſtification, to wit, by faith only, not by y^e work of our eating, neither is the ſcripture repugnant to it ſelfe, ſurely the Lord hath not inſtituted any ſuch worke of eating: & therefore the ſolemne words of the ſupper do admit ſome other expoſition. If y^e bread were y^e lords true and natural body, it muſt néeds follow y^e euen the wicked being partakers of this bread, ſhuld eate Chriſts body, & that verily his fleſh ſhuld be meate to feed the bellie: ſince they y^t eate it, lack p. 1089both mindes & faith. But all holy men abhorre that thought as abſurd & moſt vnworthie: of whiche matter I will intreate more hereafter. Therfore the ſaying of Chriſt, This is my body, admitteth an expoſitiō. The whole vniuerſal canonical ſcripture witneſſeth, y^t our Lord Ieſus Chriſt toke a body of the vndefiled virgin conſubſtantial in al poincts vntounto our bodies that is to ſay, an humane bodie, yea, y^t hee was made like to vsus in all reſpectes, except ſinne. Nowe it is manifeſt that he ſpake of his true ſenſible bodie, when he ſayeth, This is my body. For he addeth, Whiche is broken or giuen for you. But the true, natural, ſenſible, or humane body was deliuered and died for vsus. But this appeareth not in the bread, or vnderunder the bread. Wherefore the Lords words muſt be expounded. Surely, if it had béene the Lords will to make his body of bread & his bloud of wine, according to y^e power wherby he made all thinges with his word, as ſoone …s euer he had ſaid, This is my body, the bread had béene the body of Chriſt, and that very body whereof he ſpake, mortall, paſſible, to be felt and ſéene. For he ſpake the word and they were made, he commaunded and they were created. He ſaid, let ther be light, and light was made, and ſuch kind of light as might be perceiued and did ſhine. But in y^e ſupper we ſée nothing in Chriſtes hands but bread, no body. And therfore it was not our ſauiours meaning by theſe words, This is my bodie, to create or make his body of the bread. For if he had ment ſo to do, ſurely it had béene done. Neither is there any cauſe why they ſhould here as it were, caſting their miſtes before our eyes, and applie their coloured interpretations vntounto a rotten conſtruction, vſing wordes, vnſpe…keably, ſupernaturally, inuiſibly, not qualitiuely, not quantiuely, not as in a place. For by theſe termes, they intending in y^e meane while to bring ſome other thing to paſſe, doe by the wonderfull iudgement of God, quite ſubuert and ouerthrow all that is their owne. For if this their myſterie be vnſpeakable, why then do they vſe theſe termes, eſſentially, ſubſtantially, really, corporally? For they that ſpeake ſo, doe … ter truly and ſet down the manner of his preſence. If the bread be ſup…rnaturally the body of Chriſt, why th… do they ad naturally? And if the bread be Chriſtes bodie inuiſibly, then can it not be corporally, neither can it be a true body, whoſe propertie is to be viſible. Who would not laugh if hee ſhould heare that fire burnt and gaue no heate, and that light did ſhine and gaue no light? If he be not preſent in qualitie, quantitie, and as in a place, then is he not corporally preſent. For I pray you, are not qualities, quantities, and place belonging to the body? Hearken what Auguſtine ſaith vntounto Dardanus touching the preſence of God, Take (ſaith he) ſpace of place frō bodies, and they ſhalbe no where, and becauſe they ſhalbee no where, they ſhal not be at al. Take the bodies thē ſelues from the qualities of bodies, & they ſhalbe no where, and therfore it muſt needes be they cannot be at all. Let not vsus therfore robb or ſpoile the Lords bodie of the properties thereof, and ſo denie the trueth of his bodie. Againe y^t we bring not ſo many contrary and abſurd things into one and the ſame opinion, we interprete y^e words of the Lord, This is my bodie, this is a memorall or remembrance of my body: or elſe, This ſignifieth my body. Moreouer, if this word, Eſt, Is, be to bée vnderſtoode ſubſtantiuely p. 1090in the Lordes words, This is my body, it followeth then, that the breade is chaunged into Chriſtes body. But that this is not ſo, all our ſenſes doe witneſſe, the verie ſubſtance remayning, not onelyonly the accidentes of the breade. It is neceſſarie therefore that our aduerſaries doe vnderſtand, that in this, with this, or vnderunder this, is Chriſtes body. But ſo are they gone from the ſimplicitie of the Lordes wordes, who ſayde, This is my body: and not, vnderunder this is my body.

Againe, if we we be ſo tyed to the words aboue recited, that vponupon paine of ſacrilege we may not ſtarte from them an haires breadth, I beſéeche you then, how durſt Luke and Paule recite the words which belong to the cup, farre otherwiſe than Matthewe and Marke? For theſe two doe ſette downe the wordes belonging to the cup in this ſorte: This is my bloude which is of the new Teſtament, whiche is ſhead for manye for remiſsion of their ſinnes. But they two recite them thus: This cup beeing the newe Teſtament through my bloud, whiche is ſhead for you: And, This cuppe is the newe Teſtament in my bloud. But ſhal we thinke that there is no difference betwéene the bloude of Chriſte and the newe Teſtament? S. Paule defineth the newe Teſtament after Ieremie, to be a full remiſſion of all ſinnes. And the ſelf ſame ſayth, that this remiſſion of ſinnes is obteined through the bloud of Chriſt. But who will ſo impudently contend, as will dare to affirme that the verie cup, or the wine in the cup is really and ſubſtantially the remiſſion of ſinnes? What cauſe is there if wee holde on and ſticke preciſely to the letter, why we ſhould be forced to confeſſe that the cuppe, not the wine, nor the drinke, is eyther the bloude of Chriſt, eyther the newe Teſtament, or the remiſſion of ſinnes. For the Lord ſayth not, This wine, but, This cup. Howbeit in this place to avoyde abſurditie, wee willingly admitte a trope: wherfore thē are we not indifferēt in a matter of equal importāce? Therfore like as the cup or the wine is the Teſtament or remiſſion of ſinnes, ſo likewiſe the cup or the wine is Chriſtes bloude, and in like maner alſo the breade is Chriſtes body. But y^e cup is not ſubſtantially the remiſſiō of ſinnes, or bloud, but the ſacrament of Chriſtes bloude, whereby the new Teſtament was dedicated, & full remiſſion of ſinnes obteyned for vsus: therefore the breade is the bodye of Chriſte, bycauſe it is the ſacramente of the body of Chriſt.

Surely it is a ſtrong and firme argumente that wee hauehave brought foorth: and of no leſſe force and ſtrengthe, we hope, is that behinde whiche we will nowe bring foorth. The Lord at the celebrating of the holy ſupper, ſayth: Doe ye this in the remēbrance of me. Theſe wordes do not import, that we ſhould determine them to be really preſent, whome we ought to remember. For who ſhall be ſayde to remember thoſe things, which he beholdeth before him in preſence? But we muſt not goe from the ſimple ſignification of remembrance or memorie, ſpecially ſince Paule ſayth, Declare the Lords death vntill he come. For thus wee gather thereby: Hee, whoſe remembrance is repeated vntill hee come or returne, hee ſurely is not counted to be preſent, but is looked for to come: therfore the Lords body which was giuen for vsus, the remembraunce whereof is celebrated in the myſticall Supper, is not preſent, p. 1091but is looked for to come.

Now thoſe places, touching Chriſtes leauing the world and departing hence, doe not ſimply admit the interpretation of the words of the ſupper. It is expedient for you (ſaith he) Iohn. 16John 16that I depart. For if I goe not away the cōforter ſhal not come vntounto you. But if I depart from you, then will I ſend him vntounto you. Alſo, I went from the father, and came into the worlde: Againe, I leaue the world, and go to the father. And againe, And hencefoorth I am not in the worlde, but theſe are in the worlde, and I come vntounto thee. Theſe ſayinges truely are repugnaunt: That he went hence, That he is no longer in the world, That he left the worlde, and that his natural body is in the world, and that verily it is giuen and receyued really and ſubſtantially in the Supper. Neyther is it lawfull figuratiuely to interpret the teſtimonies whiche are brought foorth of Sainte Iohns Goſpel, concerning Chriſtes departure. For the Apoſtles doe confeſſe, that the Lord ſpake plainely or ſimply without any parable. In ſo much therefore as the Apoſtles do teſtifie that this ſpeach of the Lord was ſimple and ſimply pronounced, it is needeful that thoſe other wordes whiche are contrarie vntounto theſe, This is my body, be expounded by a figure, that the Scripture be not repugnant

Moreouer, thoſe places whiche to it ſelfe. beare recorde that Chriſtes bodie, after the reſurrection was circumſcribed by place, ſeene and felt, which alſo doe make a difference betwéene Chriſtes body clarified and the angelicall ſpirites (where, by the way we may ſée, that here is no place left for the deuice of the definitiue meane) do not admit the bare interpretation of the ſolemne wordes of the Lorde. Mark. 16.Mark 16The Angels ſay, He is riſen, he is not here. Beholde the place where they layde him. Alſo, He ſhall goe before you into Galilee, there ſhall you ſee him. And againe, he him ſelfe ſaythe Luke. 24.Luke 24to his diſciples, Feele me, and ſee: A ſpirite hath not fleſhe and bones as you ſee mee hauehave. Theſe ſayinges of the clarified body (which is that whiche aſcended, and ſitteth at the righte hande of the father) repugne wholy with vbiquitie, or being in euerie place, and the inſenſibilitie of Chriſtes body: whiche notwithſtanding muſt néedes be graunted, if we procéede to inforce the reall preſence of Chriſtes bodye out of the wordes of the ſupper ſimply vnderſtood. Whervnto belongeth that whiche the Apoſtle diſputing of the reſurrection of 1. Cor. 15.1 Cor 15the deade, ſayth: If the deade doe not riſe, neyther is Chriſte riſen. But, Chriſte is riſen being the firſt fruites of them that ſleepe: and therefore ſhall wee riſe alſo. Wherefore, by our owne bodies being rayſed againe it appeareth, what manner of bodye Chriſtes glorious body was, or is, wherevnto our bodies are made like. But our bodyes ſhall be true bodyes, conſiſting of ſinewes, veynes, fleſhe, ſkinne and bones, viſible not inuiſible, and remayning in ſome certeine place in heauen, not euerie where: wherevpon it foloweth that the lords bodye is not inuiſible and euerie where. But if any man thinke that to be no good argument whiche is fet from our rayſed bodyes to the Lords rayſed body, or contrariwiſe, let him 1. Cor. 15.1 Cor 15accuſe Saint Paul, who hath taught vsus this by his example. Therefore the Catholique and righte auncient fayth conſtreyneth vsus to expound the p. 1092wordes of the Supper by a trope or figure.

Finally, when as the Capernaites had hearde the Lord diſpute touching the eating of his body and drinking of his bloud, and did thinke and imagine of a carnall eating and drinking, he ſayde that he would aſcend into heauen: to wit, that they ſhoulde not thinke on the eating of his naturall body, ſince in the ſelfe ſame body he would aſcend into heauen. Neyther is there lefte here any place for the newe and friuolous deuice of certeine men, whiche feigne that to aſcend into heauen, is nothing els than to lay downe the weake ſtate and To aſcend …nto heauen.condition thereof, and to receiue a ſupernaturall. For Sainte Luke, whome altogether we muſte rather Actes. 1.Acts 1beléeue than ſuche ſubtile deuiſes or rather follies, ſaith that the Lord was lifted vp on highe, and carried vp into heauen from the ſight of his diſciples: moreouer, that his body was receyned by a cloude: and that his diſciples looked vp into heauen after him, vntill they heard the Angels ſay vntounto them, that he would returne againe in the verie ſame manner altogether as they ſaw him depart away. But who knoweth not that he ſhall come againe in the cloudes of heauē? Therfore heauen into which the lord aſcended, is the name of a place, not of a ſtate or condition. Alſo in the goſpell he promiſeth vsus a place with him ſelfe, ſaying, If I go to prepare you a Iohn. 14.John 14place, I will come againe, and take you vntounto me, that where I am, there you may be alſo. Yea, he layd downe all the conditions and infirmities of a mortall body in his reſurrection, ſo that he had no néed to lay them down at his aſcenſion.

I ſuppoſe that there is none of the faythfull that will denye, that the Lorde inſtituted nothing to vsus in vaine, or without ſome ſingular and ſpeciall commoditie to vsus. But when the Lorde ſayde in the Goſpell, that his fleſhe being corporally eaten, auayled nothing: where he ſpeaketh of none other body than of that verie ſame whereof he ſpake in the words of the Supper, to wit, whiche he gaue for vsus: it followeth without all contradiction, that the Lorde deliuered nothing vntounto vsus in the Supper, but that would profite vsus. But he ſhould hauehave deliuered that which would not hauehave profited vsus, if hee had giuen vsus his body to be eaten corporally. It is euident therefore that it is very neceſſarie the wordes of the Supper ſhoulde be expounded. Herevnto belongeth the notable prophecie, and manifeſt commaundement of oure Lorde Ieſus Chriſte, ſaying in the Goſpell: Then if they ſhall ſay vntounto you, Loe, here is Chriſte, or there is Matth. 24.Matt 24Chriſte, doe not beleeue. For there ſhal ariſe falſe Chriſtes and falſe prophetes, and they ſhall worke greate ſignes and wonders, ſo that if it were poſsible the verie elect ſhall bee brought into errour. Beholde, I hauehave tolde you before. If therefore they ſhall ſay vntounto you, Beholde where he is in the wilderneſſe, goe not foorth. Behold where he is in the innermoſt parts of the houſe, (in y^e cloſets or coffers, I ſay: For this word, foreign ſignifieth the moſt ſecrete and innermoſt partes of all the houſe, wherein we vſe to lay vp thoſe things whiche we would hauehave ſafeſt kept, which in Dutche we call Schryn, ſchloſſ; vnd ghalt) doe not beleeue. For like as the lightning goeth out of the eaſt & appeareth p. 1093euen vntounto the weſt, ſo ſhall the cōming of the ſonne of man bee. But although this place is vſed to be expounded by many, of the calamities of the Iewes, yet that can not be denyed, whiche S. Hierome alſo him ſelfe confeſſeth, that in the ſame likewiſe the deſtinie of all the worlde is prophecied of, euen vntounto the end therof. Wherefore this place which we hauehave alledged, is concluded with the ſaying concerning Chriſtes laſt comming into the worlde at the daye of iudgement. And moreouer it cannot be denyed, that the Lorde doth abſolutely condemne that doctrine that defendeth that Chriſte remaineth or is preſente, in diuers places of the world in boxes or cloſe places: whiche not only the books of the teachers of tranſubſtantiation are ſéene to do, but alſo tabernacles whiche are erected vntounto Chriſtes body (whiche they call meate tentes) alſo chapells with famous temples and monaſteries. In all and euerie one of thoſe places, I ſay, they ſhewe vsus Chriſte, ſaying, Lo here is Chriſt, and there is Chriſt, Behold the breade of Angels. Chriſte is wholy in all theſe ſacrifices, and he is fully and wholy in eueryevery parte of them, euen in ſuche ſorte as he was when hee was borne of the virgine Marie, and houng vppon the croſſe. Which thing they by and by confirm by myracles and wonders, they alſo ſet it foorthe with circumſtaunce of wordes, ſaying, that ſo greate myſteries are not to be inquired of, but ſimply to be beléeued. And that theſe thinges were wrought vnſpeakably and inuiſibly by the omnipotencie of God.

Neyther did the Lorde diſſemble howe muche this errour ſhoulde increaſe. There ſhall be ſuche plentie, ſuche great numbers of people that receiue this errour, and running after Chriſte into the deſarts & innermoſt places of the houſes, y^e the very elect ſhalbe in danger. But in y^e mean while in ſo great perill and daunger of thinges, what doth Chriſt teach his elect to do? Immediately he addeth, Do not beleue. What, do not beleue? That Chriſte is here or there vppon earth, in the wilderneſſe, or in the innermoſt partes of the houſe, or euen in the middeſt of the cities, or in the fieldes. He addeth moreouer, Goe not foorth. Followe not the multitude which by diſtance of place ſéeketh for Chriſte, as if he were yet conuerſant vponupon the earth. Therefore nowe, if ſo be the whole world, and all the counſels in the world, all the kinges and princes, yea, if all the Angels and Saintes ſhould commaund vsus to beléeue, that Chriſt is here or there corporally: yet the commaundement of our only redéemer Ieſus Chriſte, the ſonne of God, the father of wiſedome, by whome all thinges were made, who forbiddeth vsus to beleue the ſame, ought to be of that authoritie among all the godly, that they may knowe that they muſte not beléeue as creatures commaūd them, but as the creatour hath commaunded them. Yea moreouer, the Lorde vouchſafeth in this verie ſame place of the Goſpell, to giuegive vsus a reſon of his doctrine. For why muſt we not beléeue that Chriſte is conuerſant or bodily preſent vponupon the earth, but inuiſibly? Bycauſe, like as the lightening goeth foorth of the Eaſt and appeareth in the Weſt, ſo ſhall the comming of the Sonne of man be. Which is as much as if he had ſayde: The Sonne of God came once humbly into the earthe, to redéeme vsus throughe his humilitie and p. 1094death on the croſſe, which thing being finiſhed, he forſooke the earth and aſcended into heauen, and ſitteth on the right hand of the father: from thence he ſhall not returne into theſe our regions, but to iudgement. But then ſhal he appeare glorious, noble, to be ſéene of all men as it were the moſte cleare ſunne, yea, rather like a lightning right terrible to all the wicked. And therefore there is no cauſe, why from the time of his aſcenſion vntill his comming to iudgement, we ſhuld looke for him to come inuiſibly, and to remayne with vsus corporally preſent. S. Hierome expounding the ſame place, ſayth: This alſo muſt be ſayd, that the ſecond comming of oure ſauiour ſhall not be ſhewed in humilitie as before, but in glory. It were a fooliſhe part therefore to ſeeke him in a little corner, or in ſome ſecrete place, who is the light of the whole world. Thus farre he. But leaſt I may ſéeme to ſtay my ſelf vponupon ſome humane authoritie, I will rehearſe that whiche S. Paule teacheth vsus in his Epiſtle to the Hebrues, ſaying: Chriſt appeared once before the end of the worlde, to put away ſinne by Heb. 9.Heb 9offering vp of him ſelfe. And for as much as it is appointed to men once to dye, and after this commeth the iudgement: euen ſo Chriſte being once offered vp to take away the ſinnes of many, ſhal the ſecond time be ſeene of them withoute ſinne, who looke for him to their ſaluation. Bicauſe therefore our Lorde came once into the worlde, hee was once offered vp, but he ſhall come againe, or the ſecond time, at the ende of the world, truely he commeth not againe euerie day into the worlde. And bycauſe he hath forbidden vsus to beléeue, if any man ſhould ſhewe him preſent here or there vntounto vsus in this worlde: it muſt néedes followe that he may be ſhewed preſent here or there, … ▪ in all places where the Sacrament of thankeſgiuing is celebrated, if wee will vnderſtand the wordes of the Supper according to the letter: therfore it followeth without all contradiction, by conference of places, that the wordes of the Lordes Supper ought not to be expounded according to the letter.

I thinke herewith I hauehave ſatiſfied ſuch as be not of a contentious diſpoſition. For vndoubtedly their meaning is, that we ſhoulde ſpeake of the ſacramentes ſacramentally, and that ſacramentall ſpeaches ought to bée expounded ſacramentally. Beſides that, wee ought to beéeue nothing that is repugnaunt to the rule of beliefe. But the myracles and the omnipotencie of God, brought foorth and alledged in this place for the ſetting oute and perſuading of an euill matter, they do no good at all, after ſo many and manifeſt arguments of truth. Myracles are ioyned vntounto the worde, as it were ſeales, whiche thing the Miracles and the omnipotencie of God.Lorde God him ſelfe teſtifieth in S. Marke. If then they be repugnaunt to the worde, and affirme that whiche the worde altogether denyeth: who will not perceiue them to be of that kynde of myracles, whereof the Apoſtle ſpeaketh in the ſecond chapter of the ſecond Epiſtle to the Theſſalonians, and wherof we hauehave heard now that the lord gaue vsus warning in the Goſpell, that we ſhould in no caſe beleue them? The lord can do al things, but therefore he doth not all things: The Prophete ſayth, What ſo euer the Lord would do, that he did, both in heauen and in earth. Moreouer, he will not do ſuch things as are contrarie p. 1095to his worde and his fayth, therefore he can not do that he will not do. Theodoretus in his thirde Dialogue intituled Polymorphus, ſayth: The Lorde God will doe nothing that is not in him of his owne nature, but he can doe what euer he will, but he will doe ſuche things as are fit and agréeing to his nature. Therfore ſith God of his owne nature is true, he can not doe that whiche is contrarie to his worde. Other ſounde writers doe adde: Not that hee can not doe all thinges, but that he will not doe that which is contrarie to his nature, and bycauſe it doth not become to doe againſt him ſelfe.

In the meane ſeaſon, I do expreſly profeſſe, y^t I condemne not or flatly O' Chrſtes preſence in the ſupper.am againſt all manner of Chriſtes preſence in the Church, and in the action alſo of the ſupper. For I am flatagainſt that bodily preſence of Chriſt in the breade, which the Papiſtes defende and enforce vppon the Churche of GOD. But I confeſſe and acknowledge with open mouth and ſincere heart, that ſpiritual, diuine, and quickening preſence of oure Lorde Chriſte, both in the Supper and alſo out of the ſupper, wherby he continueth to powre him ſelfe into vsus, not by ſings lackīg life, but by his holy ſpirit to make vsus partakers of all his good graces, to iuſtifie, quicken, nouriſhe, ſuſteine, and ſatiſfie vsus: whiche preſence we doe alſo féele in our ſelues through fayth, by the whiche we are both ſuſteyned, nouriſhed, and ſatiſfied. For Chriſte is the heade of his Churche: and we hauehave fellowſhippe with him. But howe ſhould a liuing bodie be without his heade? Howe ſhould we be partakers of Chriſte, if we ſhould not féele him preſent, yea, liuing and working in vsus? But of theſe matters wee hauehave alſo intreated more at large in place cōuenient.

Some there are, I knowe well enoughe, who otherwiſe are not iniurious to the trueth, which gaineſay theſe things, crying out, that by this reaſon the manner of Chriſtes preſence in the Supper is not fully enough expreſſed, eſpecially ſince hée him ſelfe alſo hath ſayde elſewhere, Beholde I am with you continually Matth. 28.Matt 28vntounto the worldes ende. I, ſaythe he, wholy, not my power or diuinitie, not my ſpirit, nor my ſtrength. Moreouer, it is a haza…d…, leaſt we ſhould ſéeme to teare Chriſte in péeces, ſéeing that he cannot be wholy with vsus, vnleſſe he be preſent with vsus as well in body as in diuinitie. But we wō der what is in their heades. Do they not vnderſtand that the Lord in that diuine talke, ſpoken both in the verie Supper, and alſo immediately after the ſupper, did beate vponupon nothing ſo muche as y^e very ſame thing againſt which they ſet ſhoulder, to wit, that Chriſte would be abſent in body, but preſent in ſpirit: & that this preſence wold be more profitable to the church than his bodily preſence? Do they not alſo vnderſtande, wherefore he tooke fleſhe, and was nayled on the Croſſe, that is to ſay, what the effect and vſe is of Chriſtes body, to wit, that the ſacrifice of his body being once offered for vsus vppon earth, he might carrie the ſame vppe into heauen, in token that both oure bodies and ſoules after oure death ſhall through his merite be alſo carried thither? Therefore after that the Lordes body had fulfilled on earth that whiche it came to fulfill, there is no cauſe why it ſhould doe any thing elſe vponupon earth.

He nowe ſitteth, and ought to ſit at p. 1096the right hande of the father, that he may drawe all vsus thither vntounto him. If there be any that doth not yet fully beléeue that which we ſay, let him reade the doctrine of Sainte Paule the Apoſtle in the ninthe and tenthe Chapters of his Epiſtle to the Hebrues. Let him alſo reade the fourtéenth and ſixtéenth chapters of Saint Iohns Goſpell. But if it be a pleaſure to them to hale at the gable of contention, and to ſticke preciſely as well to theſe wordes of the Lorde, I am with you vntounto the worldes ende, as to theſe, This is my body, This is my bloud, let them then expound to me theſe holy teſtimonies of the holy Scripture. Paule ſayth that Chriſte dwelleth in our harts, and that Chriſt liueth in him, and he in Chriſte. The Lorde ſaythe to the théefe, This day ſhalt thou bee with me in Paradiſe. And the Euangeliſt ſaith of the Lord being dead, They layde him into the ſepulchre. The Scripture ſayth not, They layde fleſhe and bones into the ſepulchre: but, They layde him into the ſepulchre. The Lorde ſayde not to the théefe, Thy ſoule ſhall be with my ſpirite or ſoule in Paradiſe: But, Verily I ſay vntounto thee, this day ſhalt thou be with me in Paradiſe. Neyther dothe Sainte Paule ſay, that Chriſtes ſpirite and life doth liue in him, or dwell in our heartes: But he ſayth ſimply, That Chriſt doth dwell in our heartes.

But who is ſo fooliſhe and giuen to contention, that for theſe wordes and places of the Scripture, will contend that Chriſtes diuinitie was buryed with his body, that Chriſtes body was with his ſoule that ſame daye in Paradiſe in which either of thē departed this life, that Chriſtes body together with his ſpirit dwelleth in the harts of the faithful & liueth in Paul, & that Paule liueth in Chriſtes fleſh? Al men doe willingly admit the catholique ſenſe of the catholique Churche gathered out of y^e word of god, namely that Chriſt in his ſpirite is preſent in his Churche euen to the worldes ende, but abſent in body, and that the théefes ſoule was that day preſent in Paradiſe with Chriſtes ſoule, not with his bodye. So iudgeth it alſo of the reſidue. But if any man miſtruſt myne interpretation, let him heare S. Auguſt. in his treatiſe vponupon Iohn, ſaying thus, He ſpeketh of the preſence of his body, when hee ſayth, the poore you ſhal always hauehave with you, but mee ſhall you not hauehave alwayes. For in reſpect of his maieſtie, of his prouidence, & of his vnſpeakable grace, is that fulfilled which hee ſpake, Behold I am with you always, euen to the worldes end. But in reſpect of the fleſhe which the woorde tooke vponupon it, in reſpect that he was borne of the virgine, that he was takē by the Iewes, that hee was nayled to the Croſſe, that hee was taken downe from the Croſſe, that hee was woond in a ſheete, that he was layde into the ſepulchre, that hee was manifeſted in the reſurrection, you ſhall not hauehave me with you alwayes. And why ſo? Bycauſe hee was conuerſant as touching his bodily preſence, fourtie dayes with his diſciples, and they accompanying him, but not following him, hee aſcended into heauen: And is not here. For there he ſitteth at the right hand of the father. And hée is héere: For hee is not gone hence in reſpect of the preſence of his maieſtie. Thus farre Sainte Auguſtine.

But if they yet procéede, not regarding p. 1097all this that we hauehave ſayd, to vrge that ſaying of the Lorde out of Matthewe, Behold, I, euen I, I ſay, am foreign, with you: we will alſo obiect againſte them this ſaying of the Lord, and the ſame out of the Goſpel, It is expediēt for you that I (we here they hauehave alſo this worde I) doe depart: we obiect alſo againſt them this teſtimonie of the angels out of Luke: This Ieſus which is takē vp foreign from you into heauen, &c. They ſhal be at lengthe conſtreyned, whether they will or no, to reconcile ſuch places as ſéeme to be repugnant, and to admitte the generall vnderſtanding whiche we hauehave alledged and defended hitherto.

Neyther is there here any daunger Chriſt is not diuided.of diuiding Chriſte: neyther diuide we Chriſtes perſon with Neſtorius, ſince we defend the proprietie of bothe natures in Chriſte againſt the Eutychians. While Chriſt our Lorde in body was yet conuerſant vponupon the earth, hee him ſelfe witneſſeth in the Goſpell, that neuertheleſſe he was alſo in the heauens. And in déed Chriſt, who was bothe God and man, all at one time, was then in heauen when he was crucified and conuerſant vponupon earth, although his body was not crucified in the heauens. But as Chriſt diuided not him ſelfe, although being in heauen, he was notwithſtā ding conuerſant and crucified in body vponupon earth, not in heauen: ſo neyther do we diuide Chriſte who is both God and man, although we ſay he is preſent with vsus when we celebrate the ſupper, and that we communicat with him: yet neuertheleſſe we affirme that in his body he remayneth in heauen, where hee ſitteth at the right hand of the father: and ſo let vsus keepe our ſelues within the compaſſe of the Scripture. Of this matter I hauehave reaſoned at large, where I hauehave intreated of one perſon, and of bothe natures in Chriſt vnpermixed.

Hitherto hauehave I ſpoken of the naturall meaning of the wordes of the Lordes Supper as briefly and plainly as poſſibly I could. Touching the place of Paule in the firſt to the Corinthians, chap. 10. The cup of bleſſing which we bleſſe, &c. with ſuche other textes, which are alledged to proue bodily preſence, I ſhal not néed to vſe many wordes: for wee hauehave handled that place already once or twiſe.

It remayneth therefore that wee examine and weyghe what they deliuer Of the true eatinge of Chriſtes bodie.vntounto vsus touching the eating of Chriſtes body, and alſo what the Canonicall ſcriptures doe teache to be thought of that eating. What, ſay they, the lord hath promiſed, the ſame moſt ſurely and fully he performeth. They adde, But he promiſed that he would giuegive vsus his true body and very bloude to be eaten and brunken in the fourme of breade and wine vntounto euerlaſting life. They gather, Therefore he hath giuen his verie body and bloude to the ſaythfull, vnderunder the forme of breade and wine, for meate and drinke to euerlaſting life.

Whervpon it muſt be eaten corporally as it is corporall. To the confirmation whereof, they alledge the Lordes words as they are written in the 6. chapter of Iohns Goſpell. We anſwere, God moſt perfectly and fully perfourmeth that which hee hath promiſed, but wee adde, that he perfourmeth not according to that meaning that we deuiſe, but as his worde truely importeth. We muſt therfore ſée firſt of all, in what ſenſe the Lord Howe chriſt hath giuen his fleſh vntounto. …s for bread, that is to ſay, to bee meate for vsus.promiſed to giuegive his fleſh for breade, p. 1098and his bloud for drinke to the faithfull: and next how we ought to eate his fleſh, and how to drink his bloud. Theſe thinges truly which the Lord promiſeth heere are wel-nigh all allegories & Parables. The Lorde promiſeth that he wil giuegive vsus his ſleſhfor bread or meat, & his bloud for drink. But becauſe meate and drincke are ordeined and giuen vntounto men to preſerue their bodily life, and the Lorde in the 6. chapter of Iohn ſpeaketh not of the life of the bodie but of the ſoule, there is a paſſage made from bodily thinges to ſpirituall thinges. When therefore the lorde promiſed that hée woulde giuegive vsus his fleaſh for breade or meate, and his bloude for drink, what other thing did he promiſe vsus, than that hée woulde giuegive his bodie to the death, and ſhed his bloude for the remiſſion of ſinnes? For by the death of Chriſte, wee are as it were by meate preſerued and deliuered from death.

By Chriſtes bloude wee are waſhed from ſinne, & our ſoules are as it were with drincke ſpiritually drunken. Therefore the Lorde ſpeaketh nothing héere of the bread of the lords ſupper, neither doth he promiſe that at the ſupper hee will make of bread his fleaſh, or that he would giuegive his bodie in fourme of bread. Then let this mine expoſition of Chriſtes wordes concerning the giueing of Chriſtes bodie or fleaſh in the fourme of bread &c, be falſe and …eigned, vnleſſe I confirme the ſame by the wordes of Chriſte. The Lorde ſaid in the Goſpell, Seeke for the meate that periſheth not, but remayneth to life euerlaſting, whiche the ſonne of man ſhall giuegive vntounto you. A little after by interpretation hee addeth, And the bread which I will giuegive vntounto you is my fleaſh, which I will giuegive for the life of the worlde. I ſaid that I would giuegive you breade or meate, (For this worde bread, is after the Hebrue manner vſed by the Lorde for meate, and all manner of ſuſtenaunce:) but ſaith he this bread or this meate is my fleſh, and therefore I promiſe to giuegive you my fleaſhe, when I promiſe to giuegive you The Breade of Life. Héere haſte thou expreſſely to vnderſtande, that the Lorde by breade did not meane bodily bread, or the breade of the ſupper. But how doeth hée promiſe to giuegive his fleaſh for bread, that is to ſay, to be meate for vsus, or to quicken vsus? The Lorde repeateth this worde, I will giuegive, and ſaith, Whiche I will giuegive for the life of the worlde, I will giuegive it, that is to ſay, euen to y^e death, that through my death I may quicken you. By dying therefore my fleaſh ſhall féede, that is to ſay, ſhall quicken. Thus muche concerning the promiſe of his fleaſh for breade: héereafter followeth of the eatinge thereof.

Like as the holy Scripture ſetteth downe in eueryevery place without How Chriſtes bodie is eaten, and his bloud dronken.trope or allegorie, that wee are made partakers of Chriſtes death, or of his body which was giuen for the worlde vntounto life, through faith: ſo alſo in this preſente place by a trope or allegorie, hee biddeth vsus to eate and drink the fleaſh and bloud of Chriſte vntounto euerlaſting life. Therefore to eate Chriſtes fleaſh and drinke his bloud, is nothing elſe but to beléeue that Chriſts body was giuen for vsus, and his bloud ſh…d for vsus to the remiſſion of ſinnes, and conſequently, that were maine in Chriſt and hauehave Chriſt remaining in vsus. For y^e faith whereof wee ſpake, is not onelyonly an p. 1099imagination or thoughte concerning things paſt & excéeding our capacitie, but a moſt certeine aſſurance & a féeling of heaue▪ly things receiued within vsus to our great commoditie. For therefore not only faith, but alſo the vertue & force of faith is by the Lord ſignified in Iohn by y^e allegorie both of eating and drinking. Meat paſſeth not into the ſubſtaunce of our body without delight: ſo alſo by faith thorough a greate deſire of the ſpirite wee are ioyned with Chriſte, that he may liue in vsus, and wee may liue in Chriſt, & be partakers of all his good giftes. This is the ſpiritual eating of Chriſt who neuer thought no not ſomuch as once dreamed in this place of the groſſe and bodily eating, which is indéede vnprofitable. But for aſmuche as the whole point of the controuerſie conſiſteth in theſe wordes, of eating and drinking the fleſh and bloud of the lord, they interpreting y^e ſame words bodily and we ſpiritually, it ſéemeth good to be ſhewed, that by the words of eating & drinking, the Lord ment no other thing than to beléeue, and conſequently to abide in Chriſte, and to hauehave Chriſt abiding in vsus: we will therefore by conference of places of the ſcripture, bring foorth ſire euident teſtimonies in confirmation of our aſſertion.

I am (ſayth the Lord) that Bread of life, Who ſo commeth to me ſhall 1not hunger, and who ſo beleeueth in me, ſhall not thirſt for euer. But who wil deny that there is relation betwéene to eate and not to hunger, to drink & not to thirſt? Becauſe therfore y^• Lord ſaid▪ He ſhal not hunger, he ſhould firſt hauehave ſaide, Whoſo eateth me: But he rather vſed y^• word of comming, and ſayed, Whoſo commeth to me ſhall not hunger. To eate therfore is to come, and to come is to eate. And what it is to come to him, he expoundeth immediatly, ſaying: Whoſoeuer hath heard from the father & hath learned, he it is that commeth to me, y^• is to ſay, receiueth me, & beléeueth in me. For Paul alſo ſayeth, Heb. 11.Heb 11Whoſoeuer will come to GOD muſt beeleue.

Theſe teſtimonies without contradiction doe proue, that to eate, is nothing elſe but to beléeue. Yet that followeth whiche is more manifeſte, And whoſo beleeueth in me ſhall neuer thirſt: And, Whoſo drinketh ſhall not thirſt: therefore to drink, he hath put for to beleeue. Therfore to drink is to beléeue. For faith ſatiſfieth & pacifieth our mindes. Héere they hauehave an anſwer y^• make this obiection, Whether the Lord himſelfe had not words whereby he might declare his minde, if ſo be by eating & drinking hee had ment beléeuing? They hauehave I ſay an open teſtimonie wherby he vſeth the one for the other.

Againe in the ſame treatiſe y^• Lord 2ſaith, Whoſo eateth my fleſh, & drinketh my bloud, hath euerlaſting life, and I will raiſe him at the latter day. And again in y^• ſame tretiſe he ſaith, This is the wil of him that ſent mee, that who ſoeuer ſhall ſee the ſonne & beleeue in him, may hauehave euerlaſting life, & I wil rayſe him at the later day. Lo héere thou haſte againe theſe worde…, to eate Chriſtes fleſh, to drink his bloud, and to beléeue in Chriſte, all in one ſenſe.

Againe the Lord ſayeth, I am the 3liuely bread which came downe from heauen. And againe he ſaith, Verilie I ſay vntounto you, he that beleueth in me p. 1100hath life euerlaſting. Whoſoeuer ſhal eate of this bread ſhall liue for euer. Then to eate Chriſte and to beléeue in Chriſte are all one.

And againe he ſaith, Who ſo eateth my fleſh and drinketh my bloud, 4abideth in me, & I in him. Moreouer, Iohn in his Canonicall epiſtle ſaith. Ioh…. 4.Who ſoeuer ſhall confeſſe, that is to ſay, ſhal beleue, that Ieſus is the ſonne of God, God abideth in him, and hee in God.

Againe, Verily, verily, I ſay vntounto you, vnleſſe you eate the fleſhe of the 5ſonne of man, & drink his bloud, you can hauehave no life in you. And the ſame Lord ſaith alſo in the 8. chap. of Iohn, If you doe not beleeue that I am, yee ſhall dye in your ſinnes. And againe, Verilie, Verilie I ſay vntounto you, whoſo keepeth my ſayinges he ſhall neuer ſee death.

Againe the Lord ſaith, Like as the liuing father hath ſent me, and I liue 6by meanes of the Father: ſo likewiſe whoſo eateth mee, ſhall alſo liue by meanes of me. And Iohn in the …. cha. ſayeth, Like as the father hath life in himſelf: ſo hath he giuen to the ſonne to hauehave life in him felfe. And likewiſe in his Canonicall epiſtle hee ſayeth. Whoſo beleeueth in the ſonne of God hath a teſtimonie in him ſelfe. And, Whoſo hath the ſonne hath life.

VntoUnto theſe moſt euident teſtimonies of God, we wil now ioyne y^• teſtimonies of men, whiche doe ſay the very ſame, that to eate Chriſt, is nothinge elſe but to beléeue in Chriſt, and to abide in Chriſte. S. Auguſtine in his 2…. treatiſe vponupon Iohn, expounding theſe wordes of the Lord; ſaith: This is the worke of God, that you ſhould beleeue in him whome he ſent, as he left written: This is therefore to eate the meate that periſheth not, but which remaineth vntounto …uerlaſtinglife. Why then doeſt thou prepare thy teeth and thy belly? Beleeue and thou haſte eaten.

The ſame againe in his 26. treatiſe ſaith. To beleue in him, this is to eate the bread of life. Whoſo beleeueth in him, eateth inuiſibly, and is filled, bicauſe he is borne inuiſibly. And again in y^• ſame treatiſe he ſaith, This is to eat that meat & drink that drink, to abide in Chriſt, and to hauehave Chriſte abiding in him, & by this meanes who ſo abideth not in Chriſt, & in whome Chriſte doeth not abide, doubtles hee neither eateth ſpiritually his fleaſhe, &c.

The ſame Auguſtine, Lib. de Doctrina Chriſtiana, Cap. 16. ſhewing when a figuratiue ſpeach is to be admited, and whē not, ſayth. If it be an inioyning ſpeach, or forbiding ſome heynous offence or treſpaſſe, or commaunding ſome profite or good deed to be done, it is not figuratiue. But if it ſeeme to cōmaund ſome heynous offence or treſpaſſe, or to forbid ſome profite or good deede, then is it figuratiue. Vnleſſe you eate the fleaſhe of the ſonne of man and drink his bloud, you can hauehave no life in you, this ſeemeth to command an heynous offence & treſpaſſe: therefore it is figuratiue, willinge vsus to bee partakers of the Lords paſſion, and ſweetely and profitably to keepe in memorie, that his fleaſh was crucified and wounded for vsus.

Thus ſaid Auguſtine, who doubtleſſe ſet downe, not onelyonly his owne meaninge héerein, but alſo the meaning of the whole eatholique Church which was at that time. Let our aduerſari…s therefore take héede what they d…, who will driue all y^• faithful to this wickedneſſe & offence, to wit, p. 1101that we ſhould corporally eate Chriſts bodie.

Furthermore, héervnto is to be added y^t which by reaſon of y^e perſpicuitie The fleſhe profiteth nothing.& plainneſſe thereof, doeth almoſte ſurpaſſe all that wee hauehave alleadged before, which the Lord himſelfe aunſweared to thoſe that woondred or rather murmured, ſaying, How can he giuegive vsus that his fleaſh to eate, after that hee had declared the ſumme of y^t true faith. Doth this offend you, ſayeth hée, that I ſaide, I would giuegive you bread whiche came from Heauen, euen my fleaſh to be meate to all beléeuers? I ſuppoſe that offence ſhall take no iuſt place, when you ſhall ſée me aſcend into heauen, frō whence I came down vntounto you, & where I was with my Father before all beginning: then ſhal ye perceiue by my diuine aſcenſion that I am the heauenly bread, the naturall ſonne of God, and the life of the worlde: ye ſhal perceiue moreouer y^t my fleaſh is not to be eaten bodily, and to bee conſumed and torne in morcels, but is carryed vpp into Heauen, for a pleadge of the ſaluation of mankinde. And ſhortly after this he ſayeth further, It is the ſpirite that quickneth: the fleſh auaileth nothing. And yet more manifeſtly he ſpeaketh, The words which I ſpeake vntounto you are ſpirite & life. Certeine it is y^• Chriſtes fleſh auayleth very much, & is more profitable to the world than any tonge, yea the moſte eloquent can expreſſe. Yea the Lord hath warned vsus before hand, that we ſhall hauehave no life, vnleſſe we eate his fleaſh. Then doeth the Lord deny that his fleaſh auayleth vsus any thing at all, if ſo be it be eaten as the Capernaites vnderſtoode, that is to ſay bodily. For béeing bodily eaten it auayleth nothing, but beeing ſpiritually eaten it quickeneth: and the Lord hath plainely profeſſed, that he ſpake of the ſpiritual eating in which conſiſteth life.

Theſe thinges béeing declared and confirmed after this manner, we gather ſuch thinges into a ſhorte ſummarie, wherein we think ſufficient aunſwere is made vntounto our aduerſaries obiection. The propoſition is true, whiche holdeth that the Lorde doeth certeinely perfourme that which hée hath promiſed. But the ſecond propoſition is falſe, which ſaith, that the Lorde by his words in the 6. Chapter of Iohn, by breade meant the materiall breade of the ſacrament, and that hee promiſed that he would conuerte the ſame into his fleaſh. For by bread, he ment not the materiall breade of the Sacrament, but meate to liue withall, according to the proprietie of the Hebrue tonge, yea his very fleſh which was deliuered to the death, to be meate I ſay, that we might liue through Chriſtes death. Thus therefore ſhould the argument hauehave béene framed. That whiche GOD promiſeth he perfourmeth: but he promiſeth that he will giuegive vsus his fleaſh for bread, that is to ſay to be meat and life for vsus. Therefore hath he giuen his fleſhe to be meate, that is to ſay, hee hath giuen ouer him ſelf to the death, that by his death wee mighte liue.

Whiche béeing ſo, ſurely the meate wherof the Lorde ſpeaketh is no bodily meate, although the Lorde him ſelfe hauehave a true, humane, and naturall body of like ſubſtaunce to ours, but ſpirituall: not that the fleaſh is conuerted into the ſpirit, but for that it oughte to be receiued ſpiritually, not bodily. p. 1102But it is eate▪ ſpiritually by faith, not with the bodily mouth. For as chewing or eating, maketh vsus partakers of the meate: ſo are we made partakers of the body and the bloude of Chriſte through faith.

But thou wilt ſay, Howe commeth it to paſſe, that ſéeing breade The lords wordes in Iohn. 6. arfitlie to be applied to the matter of the ſupper.John 6whereof mention is made in the 6. chapter of Iohn, doeth not ſignifie the bread of the ſupper, that allmoſte all the doctours, interpretours, and miniſters of the Churches do apply theſe wordes to the Lordes ſupper? I anſwere, that theſe wordes of the Lorde may be applyed to the matter of the Lordes ſupper for other cauſes, although the breade ſignifie not the breade of the ſacrament. Yea I confeſſe that theſe words of the Lord, of the eating his fleaſhe and drinking his bloude, do bring great light to the matter of the Lordes ſupper.

S. Auguſtine Lib. De Conſenſu Euangeliſtarum tertio, Capite. primo, ſayeth: Iohn ſaide nothinge in this place (Iohn the. 13.) of the bodie and bloud of the lord, but plainly witneſſeth that the lord hath ſpokē more at large therof in another place. This much ſayth hée, ſpeaking vndoutedly of the 6. of Ihon. Since therefore it is one & the ſelfe ſame fleſh, & the ſame bodie of our Lorde whereof hée ſpeaketh in bothe places, in the 6. of S. Iohn, and the 26. of Matthewe, and the ſelfe ſame is ſayed in both places to hauehave béene deliuered to the death for vsus, or for our life: and like-wiſe, becauſe there is but one meanes to be partaker of Chriſte, whiche is by faith in his body, whiche was deliuered and his bloude ſhed, and finally, bicauſe it is the catholique or vniuerſall and vndoubted doctrine, that Chriſtes fleaſhe beeing bodily eaten auaileth nothing, ſurely the thinges before written in the 6. Chapter of Iohn, are agréeable and doe fully open the matter of the Lords ſupper. And to the intente that this yet may Of two kindes of eating the Lords ſupper.be the better vnderſtoode, I will recite what teſtimonyes hauehave béene alwayes alleadged in the Churche out of the holie Scriptures, concerninge the two kindes of eatinge of Chriſte. Chriſtes body is eaten and his bloud dronken ſpiritually, it is alſo eaten & dronken ſacramentally. The ſpirituall manner accompliſhed by faith, whereby béeing vnited to Chriſte, we be made partakers of all his goodneſſe. The ſacramentall manner is only perfourmed in celebrating the Lords ſupper. The ſpirituall eating is perpetuall vntounto the godlie, becauſe faith is to them perpetuall. They communicate with Chriſte bothe without the ſupper and in the ſupper, and by it they doe more increaſe and continue their newe beginnings, as wee hauehave alſo ſhewed before: and now by adioyning of the holie action althings are done more manifeſtly and plainely. As for the vnbeléeuers and hypocrites, with their captein Iudas, they neuer communicate with Chriſte, neither before the ſupper, nor in the ſupper, nor after the ſupper, in aſmuche as they continue in their vnbeliefe, but they of the Lordes Sacraments to their owne iudgement and condemnation.

I knowe héere what ſome doe teach, and how they deuiſe a certeine The third kinde of eatinge.third kinde of eating Chriſte whiche is neither ſpirituall nor yet ſacramentall, but altogether compounded of ſacramentall and corporall. p. 1103For they holde opinion alſo that the true and naturall bodie of Chriſte is receiued bodily by the vnbeléeuers in the formes of the ſacrament. How be it, it ſhall eaſily appeare by certein ſound argumentes of the Scripture, that this is but a deuiſe of mā: which arguments we wil apply to the traitour Iudas, that by this one example all the godly may learne, what they eate and drink at the Lords ſupper. For that the iudgement whiche is made of the head béeing reuealed vntounto vsus, it ſhalbe eaſier for vsus to pronounce of the members.

Some truly do make a doubt whether Iudas were preſent at the ſupper, That Iudas was preſent at the Lordes ſupper.when the Lorde diſtributed the holie myſteries, among whome is S. Hilarie. Howbeit the Euangelicall hiſtorie ſayeth plainly, that the Lord ſat downe to meate with the twelue: yea Luke ſo handleth his narration, that we cannot dout but y^t Iudas did communicate of the myſteries with the reſt of the Apoſtles, which Saint Auguſtine alſo auoucheth, Libro De Conſenſu Euangeliſtarum tertio, Capitulo primo. And likewiſe in the 62. treatiſe vponupon Iohn, and vponupon the 10 Pſalme, and in his 163. Epiſtle. Yea moreouer, Aquinas alſo aunſwering in this pointe to S. Hilarie, approueth the ſame with vsus, Parte tertia, Quaeſti. 81. Art. 2. Now therefore What Iudas receiued of the Lord at the ſupper.béeing manifeſt that Iudas was at ſupper with the reſt of the Apoſtles, it ſéemeth néedeful that it were knowen, what he receiued of the Lorde. He receiued the ſacramēt of Chriſtes body as the other diſciples did, but becauſe hee had not faithe as the other had, he partaked not of Chriſte, neither did he eate and drink the Lords bodie and bloud. For as many as eate the Lords body, and drinke his bloud, doe not hunger nor thirſt: for they dwel in Chriſte, and Chriſte in them, they are Chriſtes members, and they neuer dye. The contrarie altogether appéereth in Iudas and all his fellowes: wherefore the vnbeléeuers doe neither eate the Lords body, nor drink his bloud. Moreouer, it is out of all doubt, y^t there is no agréement betwéene Chriſt & Belial. For 2. Cor. 6.2 Cor 6this hath the Apoſtle pronounced out of y^t general conſent of the ſcriptures. But Iudas is by Chriſte him ſelfe called ſathan: therefore Iudas did not communicate with Chriſte.

Now if we will contend abſolutely, that Iudas did eate the Lords body, truly we ſhalbe conſtrained wickedly to affirme, that it is not onelyonly an vnprofitable, but alſo an hurtfull meate: howbeit, godlineſſe teacheth vsus, that Chriſte is an holſome meate all wayes to all them that eate him truely.

S. Auguſtine alſo denyeth that Iudas did eate the Lords body, or drink his bloud. In the 59. treatiſe vponupon S. Iohn, The Apoſtles (ſaith he) did eate the bread which was the lord, but Iudas did eate the Lords breade againſte the Lord. They did eate life: but hee puniſhment. Againe in the 26. treatiſe, Whoſo dwelleth not in Chriſte nor Chriſte in him, doutleſſe he neither eateth his fleaſh ſpiritually, nor drinketh his bloud: although carnally and viſibly hee breake in his teeth the ſacrament of the body and bloude of Chriſt: but he rather eateth & drinketh the ſacrament of ſo greate a matter to his condemnation. &c. The like alſo, and almoſte playner, doeth he write in the 21. booke and 25. chapter, De Ciuitate Dei.

p. 1104Againſt theſe they obiecte the authoritie of Paule, ſaying, That they whiche eate vnworthily, are not guiltie of the bread and cupp whiche they hauehave eaten and drunken of, but of the Lords body and bloud: and alſo that they doe eate and drink their owne damnation, for that they make no differente of the Lordes bodye: wherby it followeth neceſſarily, that they hauehave eaten & drunken the Lords body vnworthily, & not onelyonly the ſacramentes of the bodie and bloude of Chriſt. We anſwere, that Paule ſaieth thus in plaine wordes, Who ſoeuer eateth of this bread and drinketh of the Lords cup. &c. Marke this, he ſayeth, Who ſo eateth this bread & drinketh of this cup vnworthily: hee ſaith not, Who ſo eateth the fleſh and drinketh the bloud vnworthily. For they whiche eate the Lorde, are not without faith, and Chriſte dwelleth in them, and they in him. If thou yet meruaile, how the vnbeléeuers can bée guiltie of the Lordes body and bloud being eaten but ſacramentally, How the vnbeleuers are made guiltie of Chriſtes bodie and bloud. Iohn. 13. Matth. 2…John 13Matt 2learne this out of other places of the Scripture. The Lord ſaith in Iohn, Verilie, verilie, I ſay vntounto you, he that receiueth whomſoeuer I ſhall ſend, receiueth me: and whoſo receiueth me, receiueth him that ſent mee. Wherfore, whoſe receiueth not an apoſtle, treſpaſſeth not againſt y^• Apoſtle but againſt God himſelf, although in y^• mene while he hath not ſéene god, nor will not ſéeme to hauehave repelled him. Wee read how y^• the iudge will ſay to them that are on his left hand, Departe from me you wicked into euerlaſting fire. For I was hungrie and you gaue me no meat. I was thirſty, & you gaue me no drink, &c. But harkē now how the reprobate wil make exceptions againſte thus ſentence of the Iudge. Lord, when did we ſe thee hungrie or thirſtie, and miniſtred not vntounto thee? Thē heare again what the iudge wil anſwere, Verily I ſay vntounto you, in that yee did it not vntounto one of the leaſt of theſe, ye did it not to mee. wherfore like as he y^t ſinneth againſt a miniſter or a begger, ſinneth agaīſt Chriſt himſelfe, although in y^• meane while he hath not hurt Chriſtes perſon in any point: ſo is he alſo giltie of the body & bloud of Chriſt whoſoeuer receiueth the ſacrament of the body & bloud of Chriſt vnworthily, although in the meane ſeaſō he hauehave not receiued the very body & bloud of the lord. Paul ſaith in another place, that reuolters do crucifie againe vntounto them Heb. 6.Heb 6ſelues the ſonne of God. He alſo denieth in an other place by all manner of meanes, that it is poſſible for Chriſte to be crucified or to dye any more. Therefore Chriſt cannot be crucified againe by the Apoſtataes or reuolters, how beit their ſhamefull falling away from him is ſo eſtéemed of, as if they had crucified the Sonne of God.

Although therefore the wicked doe not eate the Lordes verie bodie, nor drinke his bloude, neuertheleſſe they are guiltie of betraying the Lords body and bloud, as farre as in them lyeth. If a rebell treade vnderunder his foote y^• ſeale or letters of the Prince or Magiſtrate: although hee touche not the Magiſtrate him ſelfe, nor treade him vnderunder his foote, yet is hee ſayde to hauehave troaden the magiſtrate vnderunder his foote, and is accuſed not for hurting the ſeale or defiling the letters: but hee is charged of treaſon, and accuſed for treading the Prince vnderunder his féete.

p. 1105What meruaile then if we heare it ſaid that they which do eate y^e Lords bread vnworthily are guiltie of the body and bloud of Chriſt? For the bread and the myſticall cup are a ſacrament and ſeale of it.

Hetherto hauehave we diſputed of the eating of the bodie of Chriſte, and Of the other endes of the Lords ſupper.of drinking of his bloud, hādling eueryevery one point therof with aſmuch breuitie as we could. Now we go to knit vp the other endes of the Lords ſupper béeing placed in the deſcription of y^e ſupper. We ſaid that y^e ſupper was inſtituted by the Lord, that it might repreſent viſibly the gifts of God vntounto the Church, and lay them foorth before the eyes of all men. But we hauehave learned by the whole diſcourſe of this matter, that Chriſt him ſelfe is a moſt full & rich treaſure of all the giftes of God, as namely frō whom béeing deliuered for vsus vntounto death, we hauehave all things belonging to life, remiſſion of ſinnes & life euerlaſting. Since theſe things be inuiſible & gotten by faith, they be alſo viſibly, that is to ſay, by ſacraments repreſented almoſt vntounto all the ſenſes, to the ſight, to hearing, to taſting, and to féeling, to the intent that man béeing wholy therwith moued bothe in body and ſoule, may celebrate this moſte comfortable myſterie with greate reioycing in heart. Héere vntounto now apperteyneth that analogie, whereof I hauehave ſpoken before in the 7. Sermon of this Decade, whereby I would hauehave theſe things to be better learned.

Furthermore, we hauehave ſaid that the ſupper was inſtituted of the lord, that he might viſibly gather together into one body all his members, which were in a māner diſperſed throughout all parts of the world. Whervppon we hauehave ſaid that the holie men ſome where elſe did call the ſupper a league or confederacie. We are knitt inuiſtbly with Chriſte and all his members, by vnitie of faith and participation of one ſpirit: but in the ſupper we are ioyned together euen by a viſible cōiunctiō. For now not by words, but by déedes alſo, but by myſterie, but by ſacrament we are very néerly knit and ioyned together, opening and declaring to all men by celebrating the ſupper, that we are alſo of the number of them that beléeue that they are redéemed by Chriſt, and that they are Chriſtes members and people. But we binde our ſelues together vntounto Chriſte and the Church, bothe that we will kéepe the ſincere faith, and promiſing that wee will vſe good déedes and charitie towards all men. Looke for more touching this matter in the ſeuenth Sermon of this Decade.

Héerevppon truely did S. Paule proue, that it is not lawfull for them whiche receiue together at the Lords table to eate of meate offered to Idols, and to take parte of prophane ſacrifices. Which thing, if at this day many would rightely weigh and conſider, they would not ſéeme to be ſéene ſo buſie in ſtraunge and for reigne ſacrifices.

We ſaid alſo that the Lord inſtituted the Supper, that thereby hee might kéepe his death in memorie, ſo that it ſhould neuer be blotted out with obliuion. For Chriſtes death is the ſummarie of all gods benefits. He wold hauehave vsus therfore to kéep in memorie the benefite of his in…arnatiō, paſſion, redemption, and of his louelove. And although the remembrance of a thinge that is paſt bee celebrated, to wit, of his death, yet the ſame belongeth greatly vntounto vsus, & quickneth vsus. p. 1106Neither, moſt we thinke that this is the leſt end. For there is none ſo diligently expreſſed as this is. For the Lorde repeateth this ſaying. Doe this in the remembraunce of me. But y^e holy rite or holy actiō, béeing ioyned with the word or with the preaching of Chriſtes death, & the redemption of mankind, how mauelouſly doth it renue from time to time y^t benefit, and ſuffereth it not to be forgotten.

Laſt of al we ſaid y^t the ſupper was ordeined of y^e lord y^t therby we might be admoniſhed of our duety, praiſe, & thankſgiuing. It is our dutie to be ſincere in the faith of Chriſt, & to imbrace all our brethren with chriſtian charitie for y^e Lords ſake, & to beware that we defile not our bodies w^t the filthe of y^e world, ſince we be cleanſed with the bloude, of Chriſte. Paule the Apoſtle ſayth: So often as ye ſhall eate of this breade, and drinke of the Lords cup, declare the Lordes death vntill he come. But to declare the Lords death, is to praiſe the goodnes of God, & to giuegive thanks for our redemption obteined through his death. For the Apoſtle Peter ſaith, Ye are a choſen generation, a royall prieſthod, an holy nation, a people, ſet 1. Pet. 2.1 Pet 2at liberty, that ye ſhuld ſhew forth vertues of him that hath called you out of darknes into his meruelous light. But hereof we hauehave ſpokē alſo in another place. Thus much I thought good in fewe words to repeate touching the ends of the ſupper, which eueryevery godly man being inſtructed by y^e holy ghoſt doth diligētly cōſider. I wold now let you go, déerely beloued brethren, but y^t I ſée it wil be a cōmō cōmoditie, to teach in few words flow euerie one ſhould prepare himſelfe to the lordes ſupper, that he come not to it vnworthily. But it were not loſte labour Of worthily and vnworthilie eating and drinkinge the Lords ſupper.firſt of all to ſearch …, who do worthily or, vnworthily eate and drinks of the Lords bread and cup. There is no man that can denie that there are degrées in our worthineſſe and vnworthines, if he rightly examine the iudgements of God, and looking narrowly into the nature of our religiō is able to giuegive iudgement thereof. The chiefeſt degrée of vnworthines, is to come to the holy myſteries of faith, without faith. He cōmeth worthily y^t commeth with faith: vnworthily he that commeth without faith. Such are ſaid to be workes worthie of repentāce in y^t goſpel, as are penitent works or ſéemly for ſuch as profeſſe repētaunce. But what is more beſéeming, more méete, and iuſt, than that he who is to celebrate y^e Lords Supper, doe beléeue that he is redéemed by Chriſtes death, who was offered vp as a price for y^e whole world and that for that cauſe is deſirous to giuegive thanks to Chriſt his redéemer? Contrariwiſe, what is more vnſéemly & vniuſt, thā to receiue that pledge of Chriſtes bodie, and in the meane while to hauehave no communion or felowſhip w^t Chriſt? To come to thankeſgiuing, & yet not to giuegive thanks from the bottome of his hart. For what vniteth vsus to Chriſte, or what maketh vsus partakers of all his benefites, & therwith alſo to be thankfull, but faith? What doth ſeparate vsus frō Chriſte, and ſpoyleth vsus of all his gyftes, and maketh vsus moſte loatheſome, but vnbeliefe? Therfore, faith or vnbeléefe maketh vsus partakers of the Lords table woorthily or vnworthily. Paule the Apoſtle in the Actes, ſayth to the Iewes, who through vnbeléefe did reiect or ſet at nought the preaching of the Goſpell, The word of God ought firſt to bee p. 1107Actes. 13.Acts 13preached vntounto you: But bicauſe you reiect it, and iudge your ſelues vnworthie of euerlaſting life, beholde, we turne vntounto the Gentiles. How did the Iewes pronounce againſt thēſelues that they were vnworthie of euerlaſting life, and like Iudges gaue ſentence againſt themſelues? In ſetting them ſelues againſte Gods worde through vnbeléefe, neither apprehendinge Chriſt by faith, who is the life and righteouſneſſe of the world.

Wherefore, the chiefe and greateſt portion of our worthineſſe & vnworthineſſe is and conſiſteth in …aith or vnbeléefe. S. Peter witneſſeth, that our hartes are purified by faith: true Actes. 15.Acts 15faith therfore is the cleannes of chriſtians. Wherevpon S. Auguſtine ſayth, The vnbeleeuer eateth not the fleſh of Chriſt ſpiritually, but rather eateth and drinketh the ſacrament of ſo great a thing to his owne condemnation: Becauſe beeing vncleane he hathe preſumed to come to Chriſtes ſacraments, which no man receiueth worthily, but he that is cleane. Of whom it is ſaid, Bleſſed be the cleane in hart, for they ſhal ſee God, &c. Moreouer, they eate and drink of the Lords ſupper vnworthily, who although they be not deſtitute of faith, yet by their abuſing of it, do peruert the right inſtitution of the Lord: ſuch ſéemeth to hauehave béene the errour of y^e Churche of Corinth, which mingled the priuate and prophane with the Eccleſtaſtical and myſtical banquet, & did put no difference betwéene the Lords bread, which is called Chriſts bodie, & common meate. For Paule ſaith: Who ſo eateth & drinketh, vnwoorthily, he eateth and drinketh his owne damnation, making no difference of the Lordes bodie. Therefore, to make no difference of y^e lords To make difference of the Lords bodie.bodie, is vnworthily to eate y^e lords bread, and to drinke of his cup. For this woorde (foreign) to iudge or to make a difference, is to weigh and conſider of a mater exactly with iudgment to y^e vttermoſt of a mans power to iudge of it & make a difference betwéene that and al other things. Furthermore, the Lords bodie is not only that ſpiritual body of the Lord, to wit the church of the faithfull, but that verie bodie which the Lord tooke of the virgin, & offred vp for our redemptiō, & that now ſitteth at the right hand of the father. To be ſhort, the bread of y^e ſacrament in the ſupper is the Lords bodie, it is I ſay the ſacrament of the true bodie which was giuen for vsus. Whoſoeuer therfore putteth no difference betwéene this the Lords myſtical bread & prophane meate, but commeth to Chriſtes table, as he would to a table of common and groſſe meate, and acknowledgeth not that this heauenly meats differeth farre from other humane meate, neither commeth after that ſort as the Lord hath inſtituted, but foloweth his owne reaſon, ſurely he maketh no difference of the Lords bodie, but eateth and drinketh his own damnation. Paul againe expoundeth himſelfe ſaying, Therefore my brethren, when you come together to eate, tarrie one for another, that yee meete not to condemnation. Who ſo therfore preuenteth the publique ſupper by eating his own priuate ſupper that is to ſay, who ſo ſuppeth not as y^e Lord hath appointed, the ſame eateth & drinketh vnworthily. For before vn worthie eaters & drinkers are ſaid to eate and drinke their own damnatiō: & here they are ſaid to méete togither to their condemnation y^e make haſt to the ſupper, not tarying for their brethren: and they make no difference of the Lords bodie. S. Auguſtine in his p. 110826. treatiſe vponupon Iohn ſayth, The Apoſtle ſpeketh of thoſe which receiued the Lords bodie without difference & careleſly, as if it had bin any other kind of meate whatſoeuer. Heretherefore if he be reproued which maketh no difference of the lords bodie, that is to ſay doth not diſcerne the lords body frō other meates, how then ſhuld not Iudas be dāned who came to the lords table, feigning that he was a friend, but was an enimie? &c. How much more grieuouſly doe they ſéeme to ſinne at this day, who peruerting the lawfull and firſt vſe y^e was inſtituted by the Lord, do ſtabliſh their own abuſe with great contentiō: yea & grieuouſly perſecute them that cry out againſt it & wil not receiue it? Furthermore, ſince by experience we finde euerie day, y^e there are many thinges wanting vntounto our faithe, by meanes whereof diuerſe vices ſpring vppe among vsus whereof our vnworthines is the highteſt or leſt of all which the Lord of his grace may eaſily waſhe away, & almoſt wipeth away by ſending his croſſe vponupon vsus, not imputing ſuch infirmities to vsus to our condemnation. For y^e Apoſtle in another place …aith, that there is no condemnation for them whiche are graffed into Chriſt Ieſus, & walk not after the fleſh but after the ſpirit. Neither with equall puniſhment doth our moſt iuſt lord puniſh theſe ſundry The puniſhment of thoſe that eate vnworthily.ſortes of vnworthineſſe. Let vsus therefore ſée what the bleſſed Apoſtle teacheth vsus concerning the puniſhmente of thoſe y^• eate vnworthily. Therefore he ſayth, Who ſo eateth this bread, or drinketh of the lords cup vnworthily, the ſame ſhalbe gyltie of the Lords bodie and bloud. By whiche wordes verily he meaneth that chiefe and moſte …owle vnworthines of al other, to wit vnbeléefe. For he is guiltie of y^e lords body & bloud, to whom the fault of the lords death is imputed, that is to ſay, to whome Chriſtes death becommeth death, and not life: as it alſo happened vntounto them, who through vnbeléefe & wickednes did crucifie Chriſt. For vntounto them Chriſtes bloud ſéemed prophane, as it had béen the bloud of ſome beaſt, murtherer, or wicked perſon, as being worthily … for his offences. And I pray you, what elſe doeth he thinke, than y^e Chriſtes bloud is prophane, who beléeueth not that y^e ſame was ſhed for the ſinnes of the worlde? And yet he dareth take part of y^e lords ſupper, y^e he may worthily be ſaide to be guiltie of the Lords bodie & bloud. It is a verie great offence to eate the Lords bread and to drinke of his cup vnworthily through vnbeléefe: which thing by the example of Iudas is laid before our eyes. He beléeued not in y^e Lord Ieſus, yea he inuented howe to deliuer him into the hands of théeues and murtherers, yet neuertheleſſe he ſate down to meate & tooke part of the Lords ſupper, therfore in the end the diuel worthily chalenged him wholy vntounto him. For S. Iohn witneſſeth y^t about the end of the ſupper, the diuell Iohn. 13.John 13entred into Iudas: not y^e he was not in him before that he came to y^e ſupper: for he had begonne before to dwell in him, & to ſtir him forward: but for that Luke. 22.Luke 22after ſo many admonitiōs of our lord Chriſt, & after y^t he had prophaned the myſteries of Chriſt, & as it were troden them vnderunder foote, he wholy entred into him, and fully poſſeſſed him.

The ſame Apoſtle Paule threateneth damnation to them that make no difference of the Lords bodie, who are placed, as it were, in another degree of vnworthineſſe, ſaying: For who ſo eateth and drinketh vnworthily, eateth and drinketh his owne damnation. The reaſon hereof he ſetteth down in this ſentence, to wit, why we p. 1109wee oughte not raſhly and careleſly to come to the Lords table, for y^t we approche then to our condemnation. But condēnation or iudgment is the paine or puniſhment which the Lord laieth vponupon his faithfull people when they ſin, not in another world truly, as he doth vponupon the vnbeléeuers, but in this world. For it followeth in the words of the Apoſtle, which miniſtreth vntounto vsus the ſame ſenſe. For this cauſe, many are weake and feeble among you, and many ſlepe. For if we had iudged our ſelues, we ſhould not hauehave bene iudged. But when we are iudged, we are corrected by the Lord that wee ſhould not bee condemned with the world. The Apoſtle plainelie diſtinguiſheth betwéene the vnworthie eaters that are ſubiecte to Gods correction, & worldly men, that is to ſay vnbéeléeuers, whoſe puniſhment the Lord deferreth to that other world: but vponupon his faithful people, who yet offende through the negligence, & come to the ſupper not ſufficiently inſtructed, he layeth diuers & ſundrie afflictions, as peſtilence, famine, ſicknes, & ſuch like, to ſhake off their drouſineſſe. For it foloweth, If we had iudged our ſelues, y^t is, if we our ſelues had reſtrained our vices, & ſeparated our ſelues from euil, we had not bene iudged, that is to ſay, puniſhed and corrected. For immediatly he addeth, But when we are iudged, we are chaſtiſed of the Lord. To bee iudged therefore, is to be chaſtiſed. But hereby we learne from whence there do flow ſo many miſchiefes into the Church, to wit, by the vnworthie vſe of the Lords ſupper.

But ſome man wil anſwer here, if Howe we ſhoulde prepare our ſelues to the Lordes ſupper.y^e matter be ſo, it were better wholy to abſteine from y^e lords ſupper. But if any abſteine wholie, he alſo therby ſinneth againſte the Lorde, and that grieuouſly. For hee ſetteth at nought the Lordes commandement, who ſaieth, Do this: yea, he ſetteth at nought both the Lords death, and all the gyfts of God. Wherefore he hath not eſcaped dāger, who hath omitted to celebrate y^e ſupper: which thing alſo we hauehave ſaid before. Thou muſt go an other way to worke, if thou deſire to auoide both danger & ſin. Heare the counſel of Paule very cōpendiouſly ſaying, Let a man examine himſelfe, and ſo let him eate of that bread, and drinke of that cup. And wee muſte mark, y^t in this examination he ſendeth no man to another, but euerie man to him ſelfe. The Papiſtes bidd thée, Goe to an auricular confeſſour, there to confeſſe thy ſelfe, to receiue abſolution, and to make ſatiſfaction for thy ſinnes, accordinge to the fourme that is cōmaunded thée. And ſo they bid thée as ſufficiently clenſed, to go to the Lordes table. But Paule y^e doctour of the gentiles, and the veſſell of election, ſpeaketh not a word of thoſe things, but ſaith ſimply, Let a man examine himſelfe, & ſo let him eat of that bread, and drink of that cup. For like as God is y^e ſearcher of the hartes, & requireth the affection of the minde, & hateth hypocriſie: ſo none knoweth what is in the hart of man, or what affections wee beare to godward, but we our ſelues do: therfore he willeth vsus our ſelues, to examine eueryevery thing in ourſelues: that is to ſay, he willeth euerie man to deſcend into himſelfe and to examine him ſelfe. This examination cannot bee made without faith, and the light of gods word. But the faithfull man haueing the light of Gods worde ſhining before him, and faith extendinge her force and power, inquireth of himſelfe, whether hee p. 1110doth acknowledge al his ſinnes whiche he hath manifoldly committed againſt God: and whether he be ſorte for them, being committed, and whether with ſincere fayth of hart he beleeue that Chriſt hath waſhed away and forgiuen al his ſinnes: and whether he confeſſe fréely with his mouth as he beléeueth in his hart, that life & ſaluation conſiſteth in Ieſus Chriſt onelyonly, and in none other: & whether he hauehave determined with himſelfe to die in this confeſſion: and whether he meane diligently and earneſtly to applie himſelfe to innocencie and holines of life: and whether he be readie to louelove, & helpe all the members of Chriſtes bodie, of whom he is alſo a member, and be readie to ſpend his life for them according to the example of Chriſte: and whether he hauehave remitted or pardoned all anger and enimitie: and whether he be deſirous to call to minde Chriſtes paſſion, & y^e whole myſterie of our redemption, & to giuegive thanks to God for our redēption, & for all other gyftes of God already receiued & to be receiued. This is the right examining which agréeth w^t y^e receiuing of the myſtical ſupper: and when we hauehave done ſo, we may in humblenes, and feare of the Lord, & with gladneſſe approche to the ſupper of our Lord Chriſt.

But here the faithful do tremble, who are as it were priuie to their A comfort or afflicted conſciences.owne imperfection & infirmitie. For they do not finde theſe thinges to be ſo perfect in their mindes as otherwiſe they kn…w a iuſt perfection requireth. Satan commeth, and he caſteth in many and great ſtayes, to the intent he may drawe vsus backe from the celebration of the ſupper. Therefore we ſay, if any man ſuppoſe that none is to be admitted to the ſupper but he that is purged from al ſinne & infirmitie, ſurely he ſhall driue away & exclude al men howe many ſoeuer liue in this world, nay he ſhal altogether depriue thē of the lords ſupper, as not to be any lōger for ſinful men but for Angels. We muſt remēber y^t this examinatiō reſteth w^tin his own bounds, & that God here alſo as euerie where elſe, doth vſe this clemencie and merciemercy towards vsus. He knoweth our weakeneſſe & corruption, & with vsus can beare our infirmities. The Iſraelits vnderunder king Ezechias being not fully cleanſed, tooke part of the paſchal lamb. But the king prayed, and ſaid, The Lorde, who is good wil hauehave merciemercy vppon all men, that with al their hart ſeeke after the God of their fathers, & will not impute it vntounto them that they are not ſanctified. And herevnto is added in the holy hiſtory, in 2. Chron▪ 30. chap: And the Lord heard Ezechias, and he was pleaſed with the people. The worthineſſe which is inquired for by exacte examination, is no abſolute perfection, but a wil and mind inſtructed by God, which humblie acknowledgeth it owne vnworthineſſe, and therfore humblie prayeth for increaſe of faith & charitie, & all perfection in Chriſt only. At that firſt ſupper the Apoſtles were Chriſtes gueſts, & among theſe was Iudas: but becauſe hee lacked faith, and was a traitour, yea a murtherer, he was made guiltie of y^e bodie and bloud of the Lord. The other apoſtles were alſo ſinners thēſelues, but not wicked, thei beleued in chriſt thei loued Chriſt & one of thē loued aother like brethrē: & therfore they did not eate of the Lords ſupper vnworthily, as Iudas did. Although in the meane time at the ſame table they ſhewed tokens of great imperfectiō. p. 1111For Peter not w^tout great contempt & reproch of his brethren, preferreth Matth. 26. Luke. 22.Matt 26Luke 22himſelfe before them all. Moreouer, they contend among themſelues for honour, which of them ſhould ſeme to be greater than another. I will not nowe recite that ſtreightway after they aroſe from y^e table, they ſhamefully forſoke their maiſter and ranne away, & many wayes behaud them ſelues vnworthili: but al theſe things were eaſily waſhed away, for y^e faith had taken very déepe roote w^tin them. Neither will I here ſticke to recite worde for worde, the comfort of M. Iohn Caluine, a godly and learned man, who with great commendation teacheth in the church at this day, my fellow miniſter & moſt welbeloued & déere brother, whiche he hathe ſette down for the afflicted in this caſe: Let vsus call to remembrance, ſaith he, that this holy banquet is a medicine for the ſick, a cōfort for the ſinfull, a largeſſe to the pore, which to the whole, righteous, and rich, if there could any ſuch be found, would bring ſmall vantage. For ſeing that in this banquet Chriſt is giuen vntounto vsus to be eaten, we vnderſtand that without him we faynt, faile and are forſaken. Moreouer, ſeeing he is giuen to vsus to be our life, we vnderſtande that without him wee are but dead. Wherfore, this is the greateſt & only worthines which we can giuegive vntounto God if we lay before him our own vilenes & vnworthines, that through his mercy he may make vsus worthie of himſelfe: if we deſpaire in our ſelues, that we may be cōforted in him: if we humble our ſelues, that we may be lift vp by him: if we accuſe ourſelues, that we may be iuſtified by him. Moreouer, if we attein vntounto that vnitie whiche he cōmendeth vntounto vsus in the ſupper: and like as he maketh vsus all to dwel in him, ſo that we may with likewiſe that ther were one ſoul, one hart & one tongue in vsus all. If we wel wey & meditate theſe things, thē ſhal theſe thoughts neuer trouble vsus: we that ar naked and deſtitute of all goodnes, we that are ſtayned with ſpots of ſinn, we that are halfe deade, how ſhoulde wee worthily eate the Lords bodie? Let vsus rather think that we being poore doe come to a plentifull giuer, we that are ſicke come to a Phyſician, we that are ſinful come to a ſauiour: that the worthines which is cōmanded by God cō ſiſteth in faith chiefly, which repoſeth al in God, & nothing in our ſelues: ſecondly in charitie, & ſuche charitie as it is ſufficient if we offer it vntounto God vnperfect, that he may increſe it to the better, ſeing we cannot performe it abſolute as it ought to be. Thus farr he. This muche hauehave I ſaide hetherto of y^e moſt holie ſupper of our lord Ieſus Chriſte, the moſte excellent & wholeſome ſacrament of Chriſtians, for which euen from the very beginning & while the Apoſtles were yet liuing ſathan the moſt deadly enimie to our ſaluation, lying in wayte, hath gone about to ouerthrow by many corruptions & defilings: from whiche being nowe for a time faithfully cleanſed, yet doth he not ſo leaue it but intermingles & throwes an heap of cōtentions into it being made vntounto y^• churche y^• token of a couenant neuer to be broken. Wherevpon the thing itſelf & our ſaluation requireth, that we bée circumſpect & giuegive no place to y^e temptour, but agreing altogether in chriſt and being ioyned into one body (by faithful celebrating of the ſupper) we may louelove one another and giuegive euerlaſting thankes to our redéemer and Lorde Chriſte to whome be praiſe & glory nowe & for euer. Amen. Amen.