Transubstantiation Examined and Confuted, Sermon 1
Transubstantiation EXAMIN'D and CONFUTED, IN TWO SERMONS ON The Lords Supper, Preach'd in the Reign of Queen Elizabeth.
By H. Smith, sometime Preacher at St. Clement Danes.
Licensed, June the 12th. 1688.
LONDON, Printed by J. Wallis, and are to be sold by most Booksellers. 1688.
THE FIRST SERMON ON THE Lord's Supper.
1 Cor. xi. 23, 24.
The Lord Jesus in the night that he was betrayed took Bread:
And when he had given thanks, he brake it, and said, take, eat: this is my Body which is broken for you, this do ye in remembrance of me.
THE Word and the Sacraments are the two Breasts The two Breasts of the Church.wherewith our Mother doth nurse us. Seeing every one receiveth, and few understand what they receive, I thought it the necessariest Doctrine to Preach of the Sacrament; which is a witness of Gods promises, a remembrance of Christs death, and a seal of our adoption: therefore Christ hath not instituted this Sacrament for a fashion in his Church, to touch, and feel, and see, as wee gaze upon pictures in the Windows, but as the Woman which had the bloody issue, touching the hem of Christs garment, drew vertue from Mat. 9. 20.himself, because she believed: so Christ would that we touching these signs should draw vertue from himself, that is, all the graces which these signs represent. Therefore as the Levites, … Chr. 35. 6.under the Law, were bound to prepare their brethren before they came to the Passeover; So preachers of the Gospel should prepare their brethren before they come to the Supper of the Lord. For which purpose I have chosen this place to the Corinthians, which is the clearest and fullest declaration of this Sacrament in all the Scripture.
The Lord Jesus in the night, &c.
The summe of all these words is, the Institution, and use of The Division.the Lords Supper. First, Paul sheweth the Author of it, the Lord Jesus; then the time when it was instituted, in the night that he was betrayed; then the manner how he did institute it, he took Bread and when he had given thanks, he brake it, and gave unto his Disciphes, &c. then the end why he did institute it, for a remembrance of his Death.
Touching the Author, he which is signified by it, was the Author of it, The Lord Jesus hath bid us to supper, I am not The Author.worthy (sayth John) to loose his shoe: so we are not worthy to waite at his trancher, and yet he will have us to sit at his Table. Ioh. 1. 27.To him belongeth the power to ordain Sacraments in his Church, because he fulfilled the Sacraments of the Law. When None but Christ may ordain Sacraments.Christ came, the Passeover ceased, because he is our Passeover; that is, the Lamb by whose blood we are saved. When Christ came, Circumcision ceased, because he is our circumcision, that is, the purifier and clenser of our sins.Joh. 1. 29.
Now these two Sacraments are fulfilled: he hath appointed Rev. 7. 1.two other Sacraments for them; in stead of the paschal Lamb, which the Jews did eat, he hath given us another Lamb to eat, which John calleth the Lamb of God, that is himself upon whom all do feed, whosoever do receive this Sacrament with an assured Iohn 1. 29.faith that Christ died to possess them of life. The breaking of the Bread doth signify the wounding of the Body: the powring out of the Wine doth signify the shedding of his Blood. The eating of the Bread and drinking of the Wine doth signify that his Flesh and Blood do nourish in us life eternal, as the Bread and Wine do nourish the life present.
In stead of Circumcision, which began at Abraham, he hath ordained Baptisme, which began at John, a more lively representation of the true Circumcision of the Heart, because it representeth Gen. 17. 10. Who was therefore called John the Baptis. Mat. 3. 1. Lev. 1. 5.unto us the blood of Christ, which washeth our souls as the water in Baptism washeth our bodies.
Touching the time, in the night (saith Paul) therefore this Sacrament is called the Lord's Supper, because it was instituted at night when they used to sup. But what night? Even that night (saith Paul) when he was betraied: that night which he should have cursed, as Job did the day of his birth, if he had suffered against his will: that night when he should have thought to destroy men, as men conspired to destroy him. ▪2.That night (saith Paul) this Sacrament of grace, and peace, and life began: Even that night when we betraied him. Many nights did he spend in watching and praying for us; and is there a night now for us to betray him? That was a dark night, when men went about to put out the Sun which brought them light. Who can but wonder, to see how Christ and they for whom Christ came, were occupied at one time? when they devised mischief against him, and sought all means to destroy him, then he consulted how to save them, and instituted the same night this blessed Sacrament, to convey all his graces and blessings unto them, Even that night when they betraied him. The reason why this action was deferred until night, is, because that Why the Sacrament was instituted at night Why it was deferred to his last night.was the time appointed by the Law to eat the pass-over which was like a Predecessor of this Sacrament. The reason why he deferr'd it untill his last night, was, because the passeover could not be ended before the fulness of time, and the true paschal Lamb were come to be slain in stead of the other. Therefore how fitly did Christ end the Pass-over, which was a sign of his sufferings, so presently before his suffering; And beside, how sweetly did he confirm his Disciples faith, when as they should see that the next day performed before their eyes, which over night both in the Pass-over and in the Sacrament, was so lively resembled unto them? if any man from this do gather, that Why we receive not the Lord's Supper at night.we ought to eat the Lords supper at night, as Christ did, he must understand that we have not the same cause to do so which Christ had, because of the Passover. And therefore the Church which hath discretion of times and places, hath altered both the time and the place, using the Temples in stead of the chamber, and the morning in stead of the evening: for indifferent things are ruled by order and decency.
Touching the manner, He took Bread, and when he had geven thanks, he brake it and gave it unto them. He would not eat it, not break it, before he had given thanks to God. What need he which was God, give thanks to God, but to shew us what we should do when we eat our selves? In all things give thanks (saith Paul) whereby we declare that all things come from God: but the wicked believe easier that God doth take, than that he doth give, and therefore they never pray heartily unto him for any thing, nor feelingly thank him for it. For which the Lord complaineth, saying: I have loved you, yet ye say, wherein hast thou loved us? Shewing that we are worse then the Ox, Gen. 19. 20.which knoweth his feeder. And if that we acknowledg all things from God, yet we do like Lot, Is it not a little one, (saith he) when he craved to go unto Zoar? as though it were not much which he asked: so we mince and extenuate the gifts of God, before we receive them and after: like them which have a grace for dinner, and none for breakfast, as though they had their dinners from God, and breakfasts of their own.
Our example did not so, although it was but bread which he received, yet he was more thankful for bread, than many which bury the fouls, and fishes, and beasts in their belly: for if account of all were kept, for one that prayeth; Give us this day our daily bread, a hundred take their bread, and meat, and Zuke 11. 3.sleep too which never pray for it.
After he had given thanks, he brake it, and gave unto them, and said. Take, eat; for when he had given thanks to God, then it was sanctified, and blessed, and lawful to eat. So when thou servest God, then it is lawful for thee to use Gods blessings, then Note.thou maist eat and drink as Christ did, but not before: for these things were created to serve them which serve God: if thou doest not serve him for them, thou encrochest upon Gods blessings, and stealest his creatures, which are no more thine, then thou art his: for the good God created all things for good men, as the devils possessions are reserved for evil men.
Therefore as Christ would not break the bread before he had given thanks to the founder, so know, that there is some thing to be done before thou receive any benefit of God, and presume not to use his creatures with more liberty than his Son did, which did not eat without giving thanks, nor rise again without singing a Psalm.
It followeth, This is my Body. Here is the fruit of his Thanks Mat. 26 26before; he prayed that the Bread and Wine might be blessed, and they were blessed. As Isaac's blessing shewed it self upon Gen. 27.Jacob whom he blessed, so Christ's blessing appeared straight upon these mysteries: for it could not be said before, This is my Body, because it was meer Bread; but now it may be called his Body because his blessing hath infused that vertue into it, that it doth not only represent his Body, but conveys his Body and himself unto us. The efficacie of his blessing is in this Sacrament ever since, sanctifying it unto us as well as it did to the Apostles, even as Christ's Prayer stayed Peter's Faith after Christ was dead.
Now you have heard the meaning of these words, He took Luke 22.Bread, and blessed it, and brake it, and gave it: you shall see with Heb. 2. 16.what a mystical resemblance they unite Christ and us. First, as Christ in the Supper took Bread to feed us, so in his Birth he took our Flesh to save us. Secondly, as Christ when he had taken the Bread, blessed the Bread to make it a Spiritual Food: so Christ when he had taken our Flesh, powred forth most rich John 17. 1.and precious Graces into it, to make it Food of Life unto us. Thirdly, as Christ when he had blessed the Bread, brake the 1 Pet. 2 24.Bread; so Christ when he had filled his Body with most precious Graces, brake it up like a rich Treasure-House, his hands Ephes. 3. 17.by the nailes, his back by the stripes, his head by the thorns, his side by the Spear, that out of every hole a River of Grace and Goodness might issue and flow forth unto us. Lastly, as Christ gave the Bread when he had broken it, so Christ (by a lively Faith) communicateth his Body after he hath Crucified it. Hereby we are taught, that when we see the Minister take the Bread to feed us, we must conceive, that Christ (being God from everlasting) took our Flesh to Save us. When we see the Minister bless the Bread to a holy use, we must conceive, that Christ (by uniting the God-head unto it) sanctified his Flesh for our Redemption. When we see the Minister break the Bread to sustain our Bodies, we must conceive that Christ in his Death, break his Body to refresh our Souls. When we see the Minister give the Bread to our hand, we must conceive, that Christ as truly offereth himself to our Faith, to be received of us.
Because upon these words the Papists ground their Transubstantiation, that is, That the Bread is changed into Christ's Flesh, and the Wine is turned into Christ's Blood, whereby we eat the same Body which dyed upon the Cross; and drink the same Blood which issued out of his side. That you may see the blindness of this Popish Dream, I would have you but mark every word of the Scripture, how they make against Transubstantiation, that ye may see them slain like Goliah with their own Sword: Even as God made Caiphas speak against himself, so the Scriptures which Papists and other 1 Sa. 17. 5. Joh. 18. 14. 1 K. 18. 28.Hereticks alledge, do make against themselves, like the Baalites which wounded their own flesh. I may liken their al…egations to Satan's when he tempted Christ in the Wilderness, he alledged Hereticks alledge Scripture like the Devil.but one sentence of Scripture for himself, and that Psalm out of which he borrowed it made so plain against him, that he was necessitated to pick here a word and there a word, and leave out that which went before, and skip in the midst, and omit that which came after, or else he had marr'd his cause. The Mal. 4. Psal. 91.Scripture is so holy, pure, and true, that no word or syllable thereof can make for the Devil, or for Sinners, or for Hereticks: yet as the Devil alledged Scripture, tho' it made not for him but against him; so do the Libertines, Epicures and Hereticks, as tho' they had learned at his School.
Now there is no sentence of the Scripture, which the wiser Papists alledge boldly for Transubstantiation but this, that Christ said, This is my Body: by which they may prove as well, that Mat. 26. 2.Christ is a Door, because he saith, I am the Door: or a Vine, because he saith, I am a Vine: for his sayings are alike. Figurative Joh. 10. 7. 9Speeches must not be construed literally, but this is Hereticks Joh. 15. 1.fashion. If you mark you shall see throughout, that all the Testimonies which the Papists alledge for their Heresies, are Note.either tropes or figures, allegories, parables, allusions or dark speeches, which when they presume to expound allegorically, or literally, without conference of any other Scriptures; then they wander and stray from the mark, or else it is impossible that the Truth should maintain Error, that is, that the Scripture should speak for Heresie, if it were not wrested and perverted: Gen. 3. 3.therefore we see that Eve never erred, untill she corrupted the Text.
Now we will enter the lists with our adversaries, and see whether these words do prove that the Bread and Wine are turned into Christ's Body. Paul saith, Jesus took Bread: well then; yet Arguments against Popish Transubstantiation.it is Bread: when he had taken it, then he blessed it; what did he bless? the Bread which he took; well then, yet it is Bread: when he had blessed it, then he break it; what did he break? the Bread which he blessed; well then, yet it is Bread: when he had broken it, then he gave it; what did he give? the Bread which he break: well then, yet it is Bread: when he had given it, they did eat it; what did they eat? the Bread which he gave them; well then, yet it is Bread: when they did eat it, then he said, This is my Body; what did he call his Body? the Bread which they did eat; well then, yet is it Bread. If it be Bread all this while, when he did take it, and bless it, and break it, and gave it, and they did eat it, when is it turned into his Body? here Mat. 22. 34they stand like the Sadduces, as mute as Fishes.
Now that ye may see, that not we only say it is Bread and Wine after the Consecration; in the 27. verse, Christ himself doth call it Bread and Wine after he had given it, as he did before. And in Mark he saith, I will drink no more of the fruit of the Vine. Here Christ saith, that it was the Fruit of the Vine Mar. 14. 25which he drank; but his Blood is not the Fruit of Vines, but Wine, therefore Wine was his drink, and not Blood.
Beside, if you would hear Paul expound Christ, he sheweth that all our Fathers had the same substance of Christ in their Sacraments, that we have in ours; for he saith, They all did eat 1. Cor. 10. 4. Uerse 3. 4.the same spiritual meat, and all drank the same spiritual drink. Straight he saith, that this meat, and this drink was Christ. Mark that he Verse 4.saith not onelyonly, They did eat the same meat that we eat; but he saith, that this meat was Christ: and not only so, but to shew that Christ is not a corporal meat, as the Papists say; he saith, he is a spiritual meat as we say: therefore you see that we do not eat him corporally, no more then our Fathers, but that as they did eat him spiritually, so do we; for spiritual meat must be eaten spiritually, as corporal meat is eaten corporally.
Again, for the signs to be turned into the thing signified by them, is utterly against the nature of a Sacrament, and makes it no Sacrament, because there is no Sign: for every Sacrament doth consist of a Sign, and a thing signified: the Sign is ever an Earthly thing, and that which is signified is a Heavenly thing. This shall appear in all examples: As, in Paradise there was a very Tree for the Sign, and Christ the thing signified by it: in Circumcision there was a cuting off of the Skin, and the cuting Gen 2. 9. Gen. 17. 11. Exod. 12. 3. Exod 23 11 Heb. 9. 1. Exod. 30. Exod 25. 24 Exod 17. 16 Mat. 3 16. John 6. 49. John 1. 33. 2 Cor. 11. 19off of Sin: in the Passover there was a Lamb, and Christ: in the Sabbath there was a day of rest, and eternal rest: in the Sacrifice there was an offering of some Beast, and the offering of Christ: in the Sauctuary there was the holy Place, and Heaven: in the Propitiatory there was the Golden covering, and Christ our cover: in the Wilderness there was a Rock yielding Water, and Christ yielding his Blood: in the Apparition there was a Dove, and the holy Ghost: in the Manna there was Bread, and Christ: in Baptism there is very Water which washeth us, and Christ's Blood washing us: so in the Supper of Christ there is very Bread and Wine for the sign, and the Body and Blood of Christ for the thing signified, or else this Sacrament is against the nature of all other Sacraments.
Again, there must be a proportion between the Passover and the Lord's Supper, because this was figured by the other. Now the Exod. 12.Jews had in their Passover, Bread and Wine, and a Lamb: So our Saviour Christ instituting his last Supper, left Bread and Wine, and a Lamb: the which name is given to himself, because he Mat. 26. 26 John 19.came like a Lamb, and dyed like a Lamb.
Again, if Christ's very Body were offered in the Sacrament, then it were not a Sacrament, but a Sacrifice, which two differ as much as giving, and taking: for in a Sacrifice we give, and in a Sacrament we receive, and therefore we say our Sacrifice, and Christ's Sacrament.
Again, every Sacrifice was offered upon the Altar. Now mark the wisdom of the holy Ghost, least we should take this for a Exod 27.Sacrifice, he never names Altar when he speaks of it, but, The Table of the Lord. Therefore it is no doubt but the devil hath kept the name of Altar, that we might think it a Sacrifice.
Again, if the Bread were Christ's Flesh, and the Wine his Blood, as these two are separate one from the other; so Christ Flesh should be separate from his Blood, but his Body is not divided, for then it were a dead Body.
Again, that which remaineth doth nourish the Body, and relish in the Mouth as it did before, which could not be, but that it is the same food which it was before.
Again, I would ask, whose are this whitness, and hardness, and roundness, and coldness? None of them say that it is the whitness, and hardness, and roundness, and coldness of Christ's Body: therefore it must needs be the whiteness, and hardness, and roundness, and coldness of the Bread, or else qualities should stand without substances, which is, as if one should tell you of a House without a foundation.
Again, as Christ dwelleth in us, so he is eaten of us: but he dwelleth in us onelyonly by faith, Ephe. 3. 17. Therefore he is eaten onelyonly by faith.
Again, none can be saved without the Communion of the Body of Christ: but if all should communicate with it corporally, then neither Infants, nor any of our Fathers, the Patriarchs, or the Prophets, should be saved, because they received it not so.
Again, Christ saith not, This Wine, but This Cup: and therefore by their conclusion, not only the Wine should be turned into Blood, but the Cup too.
Again, Paul saith, They which receive unworthily, receive their own damnation. But if it were the Flesh of Christ, they should rather receive salvation than damnation, because Christ saith: He that eateth my Flesh, and drinketh my Blood, hath life everlasting. John 6. 54.
Again, if they would hear an Angel from Heaven: when Christ's Body was glorified, an Angel saith to the Woman, He is risen, and is not here, Mat. 28. as if he should say; his Body is but in one place at once, or else he might have been there though he was risen.
Again, why do they say in receiving this Sacrament, ever since the Primitive Church, Lift up your Hearts, if they have all in their Mouths? To end this controversy, here we may say as the Disciples said to Christ, Whither shall we go from thee? I mean we need not to go to any other expositor of Christ then Christ himself, therefore mark what he saith: at first, when John 6. 68.Christ said that he was the Bread of Life, and that all which would live, must eat him, they murmured until he expounded his words, and how did he expound his words? Thus, He that John 6. 60.cometh unto me hath eaten, and he that beleeveth in me, hath drank. After when he instituted this Sacrament, in like words, they John 6. 35.murmured not, which they would as before, if he had not resolved them before, that to eat his Body, and to drink his Blood, was nothing but to come to him, and believe in him.
After he had said so, they murmured not, because they did see some reason in it, as it is plainly said, This is my Body: so it John 6. 63.is plainly said, These words. are spirit: that is, they must be understood spiritually, and not literally.
But if it be Flesh indeed, why do they not satisfy the simple people how they may eat this Flesh in Lent, when they forbid them to eat any Flesh, they must needs eat it doubtfully, and he which doubteth, saith James, receiveth nothing: therefore he which eateth the Mass, receiveth nothing.
I did not alledge the Fathers in my Sermon, but if any suspend his assent, till they bring in their verdict, let him hear them make confession of their belief.
Augustin saith, The Lord doubteth not to say, This is my Body; when he gave only a Sign, or Sacrament of his Body.Aug. upon the 3 Psal. Tertul. against Marcion the 4. book. 4. book 4. can. of Sacraments. In his first dialogue upon the 15 of Mat. Iren. 4. book cap. 34. against Valentinus Ad ob Theod. Anathematis. 1. Book of Epi. In that Gospel whosoever speaketh a word &c. Hom. 60. to the People of Antioch. To Caesirius the Monk Against Eutiches the Heretick.
Tertullian saith, This is my Body, that is a Sign of my Body.
Ambrose saith, The Bread and Wine remain still the same thing that they were.
Theodoret saith, After the Consecration, the mystical Signs do not cast off their own nature, but abide still in their first substance and form.
Origen saith, The Bread that is sanctified with the word of God, as touching the material substance thereof, goeth into the Belly and forth again like other Meats.
Irenaeus saith, That it hath two things in it, one Earthly, and the other Heavenly.
Cyril saith, Our Sacraments avouch not the eating of a Man.
Cyprian saith, The Lord called Bread made of many grains, his Body; and called Wine made of many grapes, his Blood.
Athanasius saith, Christ made mention of his Ascension into Heaven, that he might withdraw his Disciples from corporal and fleshly eating.
Chrysostome saith, God giveth us things spiritual, under things visible and natural. And again, being sanctified, it is delivered from the name of Bread, and is exalted to the name of the Lord's Body, although the nature of the Bread still remain.
And because they believe that the Pope cannot err, Pope Gelasius setteth too his hand, and saith with the rest: Neither the substance of the Bread, nor nature of the Wine, cease to be more than they were before.
Tell us Papist, do not these Fathers speak as plain as we? Canst thou avouch Transubstantiation more flatly then they deny it? How had this Heresy bin chased, if the divel had hatched it in their time?
Thus the Scriptures on the one side, and the Fathers on the Upon the Canon lect. 40.other side, did so trouble three Arch-papists, Biel, Tonstall, and Fisher, that Gabriel Biel saith, how the Body of Christ is in the Sacrament, is not found in the Canon of the Bible.
Tonstall saith, It had been better to leave every Man to his 1 Book of the Sacra. pag. 46. Against the captivity of Babylon, made by M. Luther. Luk. 19. 22.own conjecture, as they were before the Councel of Lateran, than to bring in such a question.
Fisher saith, No man can prove by the words of the Gospel, that any Priest in these days doth consecrate the very Body and Blood of Christ.
Here is fulfilled, Out of thine own Mouth I will condemn thee. But we will not carry the matter so, because a Judg must have two Ears, therfore now let them speak.
Because they cannot tell how the Bread and Wine should be The Papists allegations for the real presence. Exod. 4. 8. & 21.turned into Flesh and Blood, and yet appear Bread and Wine still, they say it is a Miracle: but how do they prove it? if they contend it is a Miracle, they must shew us a Sign: for every Miracle may be seen, like all the Miracles of Moses and Christ, and the Apostles: and therfore a Miracle is called a Sign, because it may be seen like a Sign, and the word signifieth a Wonder. And the Jews craving a Miracle, said; Shew us a Miracle: Exod. 9.as though they were taught to judg of Miracles by sight. All which doth shew that a Miracle may be seen: but here no Miracle is seen.
Again, a Miracle (especially in the time of the Gospel) is an extraordinary thing: but they make this an ordinary thing: for if the Bread and Wine be turned into Flesh and Blood, then Miracles are as common as Sacraments, and so because they have Mass every day, they should work Miracles every day.
Lastly, this seemeth strange that Augustin (whom they so much honour) gathered all the miracles which are written in the Scripture, and yet amongst all, speaks not of this: therefore then it was counted no Miracle: but Paul speaks of lying Miracles, 2. Thes. 2.and this is one of them.
If they say that Christ can turn Bread and Wine into his Objection.Body, and therefore he doth. First, they must prove that he Answer.will, for they can do many things themselves which they do not, because they will not: therfore it is an old answer, that from Can to Will no argument followeth. The Leper did not say unto Christ, If thou canst, thou wilt: but, If thou wilt, thou canst.
But the question which they think cannot be answered, like Mar. 1. 40. Objection.their Invincible Navies, is this. If the Bread be not his Body, why doth he call it his Body? Resolve this knot, and all is clear. Mark then, and we will loose it as well as we can: He saith, This Answer.is my Body: as he saith after, which is broken for you: Why? his Body was not broken before he suffered, how did he say then, which is broken, before it was broken? There is no sense of it but this, the Bread was broken, and signified that his Body should be broken.
Now as the breaking of the Bread did signifie the breaking of his Body, so the Bread must needs signifie his Body: but as his Body was not broken indeed when the Bread was broken, so the Bread could not be his Body indeed, for then his Body should have been broken when the Bread was broken: Yet let them object what they can.
If (say they) the Bread and Wine be not changed into his Objection.Body and Blood, why doth he speak so darkly? he might have spoken plainer.
I answer, though this seem dark to Papists, yet it was not dark to the Apostles, they understood his meaning well enough, Answer.and all the rest for 1215 years after Christ, before Transubstantiation was spoken off. If the Apostles had not understood his meaning, they would not stick to ask him, as their manner was, until they were acquainted with Christ's phrase, whensoever they doubted upon any of his speeches, they were wont to come unto him and say; Master, what is the meaning? but they Luke 8. 9.were used to such phrases: for it was Christ's manner to teach by similitudes, shewing one thing by another, which is the plainest manner of teaching, and most used in holy Scripture, especially in the Types and Shadows of this Sacrament. For example, Christ calleth the Lamb the Passover, in place whereof Mat 26. 17this Sacrament succeeded, and therefore presently after they had eaten the Passover, Christ instituted the Sacrament to be used for it. Christ (I say) called the Lamb the Passover, and yet the Passover was this, an Angel passed over the Houses of the Israelites, and struck the Egyptians: this was not a Lamb; and yet because a Lamb was a Sign of this Passover, as the Bread Exod 12. 27and Wine is of Christ's Body, therefore Christ called the Lamb the Passover, as he calleth the Bread and Wine his Body.
Again, Circumcision is called the Covenant, and yet Circumcision Gen. 17. 13.was nothing but the cutting away of a Skin: but the Covenant is, In Abrahams seed all Nations shall be blessed, I will be their Gen. 12 3.God, and they shall be my people, I will defend and save them, and they shall serve and worship me. This is not Circumcision, and yet as though Circumcision were the Covenant it self, it is called the Covenant, because it signifieth the Covenant; so Bread and Wine are called Christ's body, because they signifie Christ's body.
Again, Baptism is called Regeneration, and yet Baptism is Tit. 3. 5.a dipping of our bodies in water; but Regeneration is the renewing of the mind to the image wherein it was created. This is 1 Cor. 5.not Baptism, and yet as though Baptism were Regeneration it self, it is called Regeneration, because it signifieth Regeneration: so the bread and wine are called Christ's body, because they signifie Christ's body.
Again, the Cup is called the New Testament; and yet the Cup Luke 22. 2.is but a piece of mettal filled with Wine: but the New Testament is: He which believeth in the Son shall be saved. This is not a Cup, John 3. 35.and yet as though the Cup were the New Testament it self, it is called the New Testament, because it signifieth the New Testament: so the bread and wine are called Christ's body, because they signifie Christ's body.
They which knew that the Lamb is not the Passover, though Christ called it the Passover; that Circumcision is not the Covenant, though God calleth it the Covenant; that Baptism is not Regeneration, though it be called Regeneration; that the Cup is not the New Testament, though Christ called it the New Testament; could they not as well understand, that the Bread and Wine were not Christ's body, though Christ called them his body? As they understood these speeches, so they understood this speech: therefore they which say, that the Bread and Wine are Christ's body, because Christ saith, This is my Body; may as Mat. 26. 25well say, that the Lamb is the Passover, because Christ calleth it the Passover; that Baptism is Regeneration, because Paul calleth it Regeneration; that this Cup is the New Testament, because Christ calleth it the New Testament.
If every Sacrament was called by the thing which it signified, and yet never any Sacrament was taken for the thing it self; what reason have they to take this Sacrament for the thing it self more than all the rest? It is the consent of all Writers, that a Sacrament is a sign, therefore not the thing signified: no more than the Bush at the Door is the Wine in the Seller. If I call the Prince a Phoenix, the University a Fountain, the Court a Peacock, the City a Sea, the Countrey an Hermite: why, can the Papists understand me, and not understand Christ?
What a dark, and strange, and intricate, and incredible speech had this been for them to understand grosly, and literally? Would they think that they did eat Christ's body, when his body stood before them, and he had told them before that his body was like their body? Nay this would have required more words, and made them come again; with Master, what is the meaning? for Luk. 9. 8.they were not so instructed yet before the Resurrection, to believe every thing without questioning, if it were contrary to sense and reason: but as they asked, who had given him any meat, then he said that he had meat, and they could see none: so they would have asked, what meat is this which we see not? How John 4. 33.can every one of us eat his body, and yet he hath but one body, and that body is whole when we eat it? Loe, he standeth before us and saith, that his body is like unto ours, and yet he takes bread and breaks it, and gives it unto us to eat, and when we eat it, he saith, This is my body, and yet his body stands before Luk. 24.us still. If his body be like ours (as he saith) how can it be eaten, and be there, for ours cannot? Thus they would have questioned, if they had not been used to such phrases: but as they could understand him, when he called himself a Stone, a Rock, a Door, a Window, and a Vine: so they pickt out his meaning when he had said that Bread was his body: for he had told them before, that he was the Bread of Eternal Life.
Now the bread of Eternal Life is not eaten with teeth, for the body cannot eat spiritually, no more than the Soul can eat corporally; and therefore he is such a Bread as is eaten with Faith, and so himself saith in the Gospel of St. John. Mark this eating by Faith, and all the strife is ended. Flesh and Blood indeed John 6 3.need not faith to chew them, for the teeth can chew them well enough. Therefore if the Bread and Wine were the body of Christ, then we need not faith to eat it, but all those which have teeth might eat Christs body, yea the Mice might eat it as well as Men, for they eat the same Bread that we do, as well after it is consecrated, as before.
If this bee not enough to batter the ruines of this upstart Heresie, I will come to Interrogatories, and see whether they have learned it by rote, or by reason.
If they ground their Transubstantation upon these words of Mat. 26. 2.Christ This is my Body, which he spake to his Disciples, I ask them, whether they receive that body which was mortal, or that body which is glorified? because one of these bodies they must needs receive, either his mortal body, or his glorified body. If they say that it is his mortal body, the mortal body will Whether Christs mortal Body can be in the Sacrament.not profit them: for you see that mortal food is but for this mortal life: neither hath Christ a mortal body now to communicate unto them, because it is changed to an immortal body; therefore they cannot receive the mortal body, because Christ hath not a mortal body to give unto them. If they say, that they receive his glorified body, then they must fly from this Text: for at that time Christ had not any glorified body.
When this Sacrament was instituted, and Christ said, This is my Body, his body was not glorified, because the Sacrament was instituted before his Death, and his body was glorified after his Resurrection. Therefore if they receive the same body which the Apostles received, as they say they do, they cannot receive a glorified body, because then Christ had not a glorified body to Communicate unto them.
Thus the Rocks and Sands are of both sides them, they receive a body neither mortal nor immortal: If Christ have any such body, judg you. Here they stand like a Fool, which cannot tell on his tale. Nabuchadnezzar dreamed a dream and knew Dan. 4. 15.not what it meant.
Beside I ask them to whom Christ spake when he said, This is my Body? S. Mark saith, he spake to them, that is, to his Disciples: well then, if these words, This is my Body, were not Mar. 14 24 Christ spake not to the Bread and Wine, but to his Disciples.spoken to the Signs, but to the Persons: not to the Bread and Wine, but to the Receivers, as the words which follow, Do this in remembrance of me: If these words were not spoken to the Bread and Wine, then it is plain that they do not change the nature of the Bread and Wine. If the nature of them be not altered, then the substance remaineth, and then we receive no other substance with them, because two substances cannot be in one place.
What then, is there nothing in the Sacrament but Bread and More in the Lord's Supper, then Bread and Wine. 1 Cor. 10.Wine, like an hungry nunscion? Nay, we say not that the Sacrament is nothing but a bare sign, or that you receive no more than you see: for Christ saith, that it is his body: and Paul saith, that it is the Communion of Christ's body and blood: Therefore there is more in sacramental bread then in common bread; though the nature be not changed, yet the use is changed: it doth not onelyonly nourish the body as it did before, but also it bringeth a bread with it which nourisheth the Soul: for as sure as we receive bread, so sure we receive Christ; not onelyonly the benefits of Christ, but Christ: although not in a Popish manner, yet we are so joyned and united unto him, even as though we were but one body with him.
As the Spouse doth not marry with the Lands and Goods, but with the Man himself, and being partaker of him, is made A Similitude.partaker of them: so the Faithful do not onelyonly marry with Christ's benefits, but with Christ himself, and being partakers of him, they are made partakers of his benefits, for Christ may not in any wise be divided from his benefits, no more than the Sun from his light.
It is said, The Father gave us his Son, and so the Son giveth us Rom. 8. 3.himself. For as the bread is a sign of his body, so the giving of the bread is a sign of the giving of his body. Thus he lieth before us like a Pellican, which letteth her young ones suck her blood: so that we may say, the Lord invited us to Supper, and he himself was our Meat.
But if you ask how this is? I must answer. It is a Mystery: but if I could tell it, it were no Mystery. Yet, as it is said, when Dan. 2. 25.three Men walked in the midst of the Furnace, One like the Son of God walked amongst them: So, when the Faithful receive the Bread and Wine, one like the Son of God seemeth to come unto them, which fills them with peace, and joy, and grace, that they marvel what it was which they received besides bread and wine.
For example, thou makest a bargain with thy Neighbour for A Similitude.House or Land, and receivest in earnest a piece of gold: that which thou receivest is but a piece of gold: but now it is a sign of thy bargain, and if thou keep not touch with him, happily it will clasp thee for all that thou art worth: so, that which thou receivest is bread, but this bread is a sign of another matter which passeth bread.
Again, thou hast an Obligation in thy hand, and I ask thee Another Similitude.what hast thou there? and thou sayest, I have here an hundred pounds: why (say I) there is nothing but paper, ink, wax: Oh, but by this (saist thou) I will recover an hundreth pounds, and that is as good. So beloved, this is as good, that under these signs, you receive the vertue of Christ's body and blood by Faith, as if you did eat his body, and drink his blood indeed, which is horrible to think that any should devour their God, thinking thereby to worship him: never nay Heretick nor Idolater, conceived so grossely of their GOD before the Papist. We read of a People which did eat Men, but never of any People which did eat their God.
All the Apostles say, that it was needful that Christ should take our flesh: but no Apostle saith, that it is needful that we should take Christ's flesh; for all the blessings of Christ are apprehended by Faith, and nothing fit to apprehend him whom we see not, but Faith: and therefore one of their own Pillers said, Believe and thou hast eaten. Faith doth more in Religion than the mouth, or else we might say with the Woman, Blessed are Augustin. Luk. 11 27.the breasts which gave thee suck: and so none should be blessed but Mary: but Mary was not blessed because Christ was in her body, but because Christ was in her heart: and least this should seem incredible unto you, because Mary is called blessed among Women; when Christ heard the Woman say, Blessed are the breasts which gave thee suck, he replyed unto her, Blessed are they Luk 8. 21.which hear the word of God and keep it: these are my Brethrea, and Sisters, and Mother, saith Christ, as though the rest were no kin to him in Heaven, though they were kin in Earth.
Thus if Christ were in thy body, and thou shouldest say as this Woman: Blessed is the body that hath thee in it, nay would Christ say, Blessed is the heart that hath me in it. If Mary were no whit better for having Christ in her arms, nor for having him in her body, how much better art thou for having him in Note.thy belly, where thou canst not see him? Must the Sun needs come to us, or else cannot his heat and light profit us? nay it doth us more good, because it is so far off: so this Sun is gone from us, that he might give more light unto us, which made him say, It is good for you that I go from you: therefore away with Joh. 16. 7. Pro. 31. 29.this carnal eating of spiritual things. Many daughters have done vertuously, but thou (saith Salomon) surpassest them all. So many Hereticks have spoken absurdly, but this surpasseth them all, that Christ most be applied like physick, as though his Blood could not profit us, unless we did drink it, and swallow it as a potion.
Is this the Papists union with Christ? Is this the manner whereby we are made one Flesh with Christ, to eat his flesh? nay, when he took our flesh unto him, and was made Man, then we were united to him in the flesh, and not now. Christ took our flesh, we take not his flesh, but belive that he took ours, therefore if you would know whether Christ's Body be in the A way to know whether Christ's Body be in the Sacrament.Sacrament, I say unto you as Christ said unto Thomas, touch, feel, and see. In visible things God hath appointed our eyes to be judges, for as the spirit discerneth spiritual objects, so sense discerneth sensible objects. As Christ taught Thomas to judge of his Body, so may we; and so should they: therefore if you cannot see his Body, nor feel his Body, you may gather by Christ's saying to Thomas, that he would not have you believe John 20. 27that it is his body, for my body (saith Christ) may be seen and felt. And thus Transubstantiation is found a lyar.
Now, if you ask me why Christ calleth the sign by the name Why Christ calleth the Bread his Body.of the thing it self, I ask thee again; Maist thou say when thou seest the picture of the Queen, this is the Queen, and when thou seest the picture of a Lyon, this is a Lyon? and may not Christ say when he seeth a thing like his body, This is my Body?
I shewed you before, that every Sacrament is called by the name of the thing which it doth signifie, and therefore why should we stumble at this more then the rest? The reason why the signs have the name of the things, is to strike a deeper reverence in us, to receive this Sacrament of Christ reverently, sincerely, and holily, as if that Christ were there present in body and blood himself,
And surely, as he which defaceth the Queens Seal is convicted of Contempt and Treason to her own Person; so he which prophaneth the Seals of Christ, doth not Worship Christ, but despite him, and that contempt shall be required of him, as if he had contemned Christ himself. This is the Reason why Christ calleth the signs of his body his body, to make us take this Sacrament reverently, because we are apt to contemn it, as the Jews did their Manna.
It followeth; Do this in remembrance of me: That is, these Verse 24.Signs shall be a remembrance of my Death: When you break the Bread you shall remember the wounding of my body, and when you drink the Wine you shall remember the shedding of my blood. If we do this in remembrance of Christ's body, which was broken like the Bread, it is an Argument that his body is not there, because remembrance is not of things present, but of things absent; we remember not, but we see that which is before us. This might put the Papists in remembrance that Christ is not Sacrificed now, when we do but remember his Sacrifice; this is not Christ's Sacrifice, but a remembrance of his Sacrifice: he was Sacrificed before, and now it is applied, lest his Sacrifice should be in vain. This was done once really, when he offered himself upon the Cross, therefore that offering was called a Sacrifice, because he was sacrificed indeed; but this offering is called a Sacrament, because it is but a sign of his Sacrifice.
If Christ in this Sacrament were offered indeed, then it should If Christ's body were in the Sacrament, it were not a Sacrament but a Sacrifice.be called a Sacrifice, as his once offering was: but because it is but a remembrance of his Sacrifice, therefore it is called a Sacrament. This is not a Sacrifice of Christ, but a Sacrifice of our selves. Least we should take it to be a Sacrifie of Christ, Christ himself calleth it a remembrance of his Sacrifice, Do this in my remembrance.
Here is our work, as Christ hath done, so must we do, so we Minister, and so you Receive, we can give you nothing but that which we have received from him, as Paul saith. Therefore if Christ did not give his mortal Body which stood before them, and could not profit them; nor his glorified body, which was not glorified then, and when it was glorified, ascended up into Heaven, and there abideth: How can these juggling Priests make their God again, which made them? They can no more turn Wine into Blood, and Bread into Flesh, than they can command a Gnat to be a Camel; for it is a greater Work to make God, than to make the World. Therefore as Christ Mat. 24. 23saith, When they tell you here is Christ, or there is Christ, believe them not: So when they tell you that Christ is in Heaven, and 2 Kin. 2. 17.that Christ is in Earth, in this place and that place, believe them not; for Elias's ascension was a figure of Christ's ascension: when Elias was ascended, yet some sought for his body upon Earth: so though Christ be ascended, yet many seek his body upon Earth; but as they could not find Elias's body, so these cannot find Christ's body, altho' they have sought 300 Years.
But if his body were upon Earth, as they say, should we handle it, and touch it, now it is glorified? After his Resurrection he said unto Mary, Touch me not, because his body was glorified: that is, not to be touched with fingers any more, but with Faith. Joh. 20. 17.Therefore we read of none that touched his body, (after it was risen) but only Thomas, to settle his Faith.
Thus you see we need to suborn no witnesses, for every word in this Text which you seem to alledge for Transubstantiation, doth make against Transubstantiation, whereby if Antichrist doth signifie those which are against Christ, you see who may be called Antichrist. There is no question in Popery (except Purgatory the Popes Publican and Tasker) about which the Papists are at such civil Wars among themselves, as about this Transubstantiation. They cannot tell when the change beginneth, nor what manner of change it is, nor how long the change continueth: Some hang one way, and some another, like the Midianites, which fought one against another. And no Judg. 7. 22.marvel though their Consciences stagger about it; for to shew you the right Father of it, it was one of the Dreams of Innocentius the Third, in the Year of our Lord 1215. So many Years passed before Transubstantiation was named, and then a Pope A Monster of his Age.set it first on foot: so it came out of Rome, the Mother of all Heresies, and for want of Scriptures, hath been defended with Fire and Sword, and swallowed more Martyrs than all the gulfs of the Papal Sea beside,
Now, when the Doctrines of men go for Scriptures, you shall see how many Errors rush into the Church; for grant but this to Eight Absurdities which follow Transubstantiation.Pope Innocentius, as the Papists do, that the Bread and Wine are are changed into Christ's body: First it will follow, that Christ's body is not ascended up to Heaven, because it remaineth upon Earth, and so one of the Articles of our Faith shall be falsified, which saith, He is ascended into Heaven, or if he be ascended, 1.and descended again, another Article will be falsified, Act. 19. 11.which saith, That he sitteth at the right hand of his Father, that is, as Peter saith, he abideth in Heaven. Secondly, It will follow, Rom. 8. 37. Act. 3. 21. 2.that Christ hath not a true Body, but a fantastical Body, because it may be in many places at one time: for if his Body be in the Sacrament, he must needs have so many bodies as there be Sacraments; nay, he must have so many bodies as there be bits in every Sacrament. Thirdly, It will follow, that his Body 3.is divided from his Soul, and consequently is a dead Body, because the Bread is only changed into his Body, and not into his Soul. Fourthly, It will follow, that the wicked and prophane, 4.and reprobate, may receive Christ as well as the godly, because they have a Mouth to eat as well as the best. Fifthly, 5.It will follow, that Christ's Sacrifice once for all, was not sufficient, because we must Sacrifice him again, and break his Body, Heb. 9. 28. and 10. 12.and shed his Blood, as the Jews crucified him upon the Cross, Sixthly, It will follow, that the Bread being turned into the body 6.of our Redeemer, hath a part of our Redemption as well as Christ. Seventhly, It will follow, that Christ did eat his own 7.Body: for all the Fathers say, that he did eat the same Bread which he gave to his Disciples. Lastly, It will follow, that a 8.Massing Priest shall be the creator of his Creator, because he makes him which made him. All these Absurdities are hatch'd of Transubstantiation.
Thus when men devise Articles of their own, while they strike upon the Anvil, the Sparks fly in their Face; and they are like the man which began to build, and could not finish it. When I see the Papists in so many Absurdities for entertaining one Error, methinks, he seemeth like a Collier, which is grimed with his own Coals. Therefore, as in manners, we should think of Peter's saying, Whether is it meet to obey God or Men? Act. 5. 29.So in Doctrines we should think, whether it be meet to believe God or Men?
Thus you have heard the Author of this Sacrament, The Lord Conclusion.Jesus; the time when it was instituted, In the night that he was betrayed; the manner how it was instituted, after Thanksgiving: the end why it was instituted, for a remembrance of his Death; and the discovery of Transubstantiation, one of the last Heresies which Babylon hatch'd. Now, they which have been Patrons of it before, should do like the Father and Mother of an Idolater, Deut. 13. 9. and 9.that is, lay the first hand upon him to shorten his Life. Thus I end: Think what account ye shall give of that ye have heard.
The end of the First Sermon.