THE CATHOLIKE AND APOSTOLIKE FAITH CONCERNING THE SACRAMENT.
THE FIRST CHAPITER.

BEFORE I come to examine the particular points of error & false doctrine contayned in these ser­mons, I thinke it convenient first in a chapter or two to declare the true Catholike faith concerning this sacrament as it hath alwaies bene receaued and acknowledged in the church of Christ; and withal historically to note, when, an in what sort the Zuinglian heresie, that I [...] which at this present bea [...]eth greatest sway among the Protestants of England & Scotland (for the Protestant cōgregations & preachers of Germanie from [Page 3] the beginning of this schisme in Martin Luthers time vn­til this present day, condemne it for heresie no lesse then do the Catholiks) at some tymes endeuored to put forth it self; but hath evermore bene repressed by the pastors of Christs church, vntil this present age: wherein faith deca­yng, & Christian beleefe being in many men for many points measured by carnal reason, vpon such ground e­ther of prophane infidelitie, or great decrease of faith, the true beleef of this sacrament hath amongst many other necessarie articles fayled in the harts of a number.

1 ¶ Our sauiour Christ therefore, when at the tyme of his passion he was to finish & consummate the worke, for which he was incarnate, that is, to redeeme mankynd, abrogate the old law, begin the new, & into this to trans­fer the sacrifices and priesthod of that former, as the Heb. 7. [...]. 1 [...] 1 Cor. 10. 1 [...] Apostle Paule teacheth vs; in his last supper for a perpe­tual memorie of that high and infinite sacrifice offered on the crosse, which was the persite & absolute redemptiō, Christ in his last supper i [...] stituted a true sacrifice. and consummation of al, the ful price and raunsom for al sinnes done or to be done from the first creation of the world vntil the last ending of the same: to continue I say a perpetual memorie of that bluddy sacrifice, to ordeine the true vvorship of god in the nevv lavv or testament Genes. 4. [...] et cap. [...]. [...] Exod. 24. Mal [...]ch. 1 [...] (which worship in euerie law consisteth principally of sa­crifice) to leaue his people a peculier meane, whereby that infinite vertue & grace procured by the sacrifice on the crosse might be in particular diuided & applied to them: in his last supper instituted this sacrifice & sacrament of the altar, as comonly among Catholique Christians it is called: the sacrifice & sacrament of his owne most preti­ous body & blud: a sacrifice, for that it is offered to the honor of god for the benefite of christian people in cō ­memoration of Christ his sacrifice, once done and now past; as al the old sacrifices of the law of nature & Mo­ses were offered for the benefite of that people in prefi­guration of the same sacrifice of Christ then to come: a sacrament, for that it was also ordeyned to be receiued of Christians in particular, to feed our bodies to resurre­ction [Page 4] & immortalitie, & to geue grace, vertue & sancti­fication to oursewles.

This to be the true sense & meaning of our Sauiour in this institution, and that principally & especially con­cerning the sacrifice (for the sacrament is more euident, Christs body [...] in his supper. & confessed by the more learned of our aduersaries, & it shal be proued plainly hereafter, is sufficiently ex­pressed in the wordes of our Sauiour, vvhich according to the recital of al the Evangelists & S. Paul▪ yeld plainly [...]. [...]. Cor. 11. 1 [...]. [...] [...]. [...]. 20. this sense. For when Christ nameth his body broken or geuen for vs ▪which is al one as if he termed it sacrificed for vs) his blud of the new testament shed there in the supper mystically for vs, for remission of synnes, these words as tru­ly import a sacrifice▪ as any words which the holie scrip­ture vseth to expresse the sacrifice of Christ on the crosse: Ma [...]. 26. 28 Ma [...]. 14. [...] Gal. 1. 4. 1. Tim. 2. 6. Ti [...]. 2. 14. Ioan. 19. 33. 36. Chrysost. in 1. [...]. [...]. especially those words of S. Paul. Corpus quod frangitur, the body which is broken most properly & directly are to be referred to the body of Christ as in the sacrament, & vnder the forme of bread, in which it novv is, & then was truly brokē. & so it was not on the crosse, as S. Ihō specially recordeth. VVhe: [...]of S. Chrysostom writeth ve­ry liuinel [...] ▪ expounding this same word: Hoc in Euchari­stia vi lere lice [...], in cruce autem minime &c. This we see done in the sacrament, but not on the crosse. For there ye shal not breake an [...] bone of him▪ saith the Euangelist Iohn. [...]. But that which on the crosse he suffered not, that he suffereth in the sacrifice, & for thy sake (o man) is content to be broken. And so this word being by S. Pa [...]le incuitably verified of Christs body in the sacramēt, draweth by like necessitie al the rest, both touching the body and blud therevnto: although al the rest are also most truly spokē of the same body of Christ as geuen for vs on the crosse, which no ways impayreth but rather much strēgtheneth the veritie & real presence of the same body in the sacrament.

VVhich sense is yet more clearly & necessarely confir­med, if we cōferre these words of Christ vsed in delyue­ring Christs blud in the chal [...]c [...]. the chalice of the new law with the vvords of Mo­ses vsed in sprinkling the blud of gotes & calues, which [Page 5] was appointed by gods ordinance to ratifie & establish the covenant betwene god and his people the synagoge of the Iewes in the old lavv. For as then Moses gathering that blud in to some standing peece or cup sprinkled the Exod. 24. [...]. Hebr. 9. [...]. people therevvith, saying▪ This is the blud of this (old) testa­ment, which god hath made with you: euen to our Sa [...]iour ordayning this new testament, most euidently making relation to those former vvords of Moses, and transfer­ring them to his new ordinance, vvhen he deliuered the chalice to his Apostles, & in them to the vniuersal Ca­tholike Luc. 22. [...] church, said: This is the blud of the new testament as that vvas of the old, & this here conteyned in the chalice, is the selfe same, which is to be shed for yow, as that was sprinkled vpon the Iewes. VVhere S. Luke referring these later vvords, shed for yow, to that vvhich vvas conteyned in the chalice, me [...]utably convinceth that vvhich was in the chalice, to haue bene the very real blud of Christ▪ as Leo [...]m. 7. de passione Domini. August. [...]pist▪ [...]6. [...] [...] l. Chrysost. [...]. [...]. ad N oplyto [...] hom. 45. in Ioan. [...] [...]m. 61. ad [...]o [...]ul. A [...]tioch. truly as that vvas his real blud which the next day vvas shed on the crosse: & as truly as that was real blud, with vvhich the people vvere sprinkled in the old testamēt, in steed of vvhich blud this is succeded, the truth in place of the figure: as witnesseth S. Leo, S. Austin, S. Chry­sostom, & other most auncient fathers. All vvhich proue not only the real presence of Christs most pretious body & blud, but also that it is present by way of a sacrifice, & as in order to be sacrificed.

2 ¶ My intent is not to make any long discourses of this matter, vvhich hath bene so learnedly treated dy diuers excellent men of our Iland within our memorie, that I gladly confesse my selfe vnable to adde any thing to their labours. Yet because this point of Christs testament is the ground of al, and for denying the real presence Magdeburg. C [...]t. 4. in p [...]s [...]t. Plane [...]c [...] ­ant testamen­tum Domini. of Christs blud in the sacramēt, the Lutheran Protestants thē selues charge the Caluinists with quit disanulling & making voyd the testament of our Sauiour, I thinke it good to make some more stay herein & better examine the circumstance of this testament, yet as nigh as I can eu­ [...]ing no new questions, but resting on such certayn ve­rities, [Page 6] as are confessed by the aduersaries them selues, & cleare by plaine scripture: out of vvhich I meane to de­duce Muscul. in [...]o [...] commun. cap. de can [...] Domini. nu [...]. 2. Pag. [...]2. such reasons, as may iustifie our catholike cause, & disproue the contrary. VVolf. Musculus in his common places entreating hereof, writeth thus: S. Luke & S. Paule attribute to the cuppe that it is the new testament. VVhereby they signifie this to be the sacrament of the new testament in re­spect of the old the Paschal sacrament, which Christ finished in this his last supper, & in place thereof substituted this new. In the same supper being then nigh to his death, he made his te­stament. Thus Musculꝰ. In vvhich fevv vvords he noteth tvvo things very important concerning the truth where­of Christs testa­ [...]t made as [...] last supper I here entreate, both deliuered in the scriptures, both vrged by the Catholikes, both cōfessed not onely by the Lutherans, but also by the Sacramētaries, as here we see. The first, that Christ in his last supper made his new testamēt: the second, that Christ in the same his last supper en­ded the sacramēt of the Paschal lamb, & ordeyned in place ther­of the sacrament of his body. Concerning the f [...]t, vvhat a Testament is, & how Christ made his, the same vvri­ter expresseth truly in this sort. A testament is the last wil VVhat vvas required to [...]he making thereof. of one that is to dye, wherein he bestoweth his goods, & freely geueth to whom he pleaseth. To the making of a testamēt, & that it be auayleable, is required, first the free libertie & power of the 1 [...]ber ac sui [...]. testator, that he be as his owne commaundement. For a slaue, a seruant, a sonne vnder the power & regiment of an other, can not make a testament. So Christ when he made his testament, was free, & had power & libertie to do it. God his father gaue Matth. 11. 27. Hebr. 1. 2. al in to his hands, made him heyre of al in heauen & earth. God his father willed him to make a testament, & sent him in to the world to that end, that by his death he should confirme Hebr. 8. [...]om. [...] 1. 2 3 this new testament, which he had promised. Next, it is required in a testament, that the testator bequeath his owne goods, & not other mens: so did Christ. 3. A thing can not be geuen in a testa­mēt: which is due of right. So that which Christ gaue in his testament, was geuen only of grace & fauour. 4. In a testamēt it is required, that certain executors of the testament be assigned. 4 Those Christ made his Apostles, to whom he cōmitted that office [Page 7] that they by evangelizing, should ministerially dispense the 1. Cor. 4. v. [...]. 5 grace of this testament. 5. Finally, to the confirmation & rati­fication of a testament is required the death of the testator. So Christ the next day after this testament was made, died on the crosse, & there by his death & blud, ratified, confirmed, & eternally established it. Thus far Musculꝰ, adding withal, Christ Ibi. pag. [...] saith, this cup is the new testament in my blud; or according to Matthew & Marc, this is my blud, which is of the new testa­ment. The old testament consisted in the tropical & figuratiue blud of beasts, the truth whereof was to be fulfilled in the blud of Christ. The new testament consisted not in the blud of any beast, but of Christ the true & immaculate lamb. For declara­tion whereof he said▪ This cup is the new testament in my blud: (or) This cup is my blud, which is of the new testament. Christs blud deliuered in his last supper. Thus much being manifest, confessed, and graunted; it must also be graunted of necessitie, that this blud was delyuered in the supper, & not only shed on the crosse, as Musculus & the Zuinglians suppose. First, because our Sauiour Christ according to the report of al the Euange­lists in precise termes so avoucheth, This (in the cup or chalice) is my blud of the new testament. Secondly, because to the making of the new testament, & fulfilling the figure of the old, true & real blud of the sacrifice was required, as appeareth in the figure, which here the aduersaries cōfesse to haue bene fulfilled. For in that figure first of al Exod. 24.. 6. 7. [...]. Hebr. 9. [...] was the sacrifice offered, & the blud thereof taken in the cuppes, & then the people sprinkled with the blud of the sacrifice, & these words vsed: This is the blud of the testament &c. Nether is it possible, that the blud of the sacrifice should be deliuered, or taken, or any waies im­ployed by man or to man, before the sacrifice were offe­red to god. Therefore whereas Christ assureth this to be the blud of the new testament, as that was of the old: it is as certain & sure, that the sacrifice, whereof this was the blud was before offered, as vve are sure of the same in the Christ offered sacrifice at his last supper. old testamēt. Briefly vvhereas in that figuratiue sacrifice, whereof this is the accomplishmēt, & perfect on 3. things are specified by the holy ghost, 1. the publication of the [Page 8] law or testament to the people, 2. the offering of the sacri­fice [...] 3 whereof the blud vvas taken, 3. the eating of the sa­crifice, sprinkling of the people vvith the blud, and vsing of those words: This is the blud of the testament: vvhereas for exact correspondence of the first, Christ at his last [...] supper▪ publisheth his lavv and testament: ‘ A new com­maundement geue I to yow, that yow loue one an other, as Ioan. 13. 34. cap. 14. 16. cap. 15. 9. 10. [...]c. I haue loued yow: promiseth the holy ghost to remayne vvith them and his church for euer; iterateth that com­maundement of mutual loue & charitie, as the summe of his new law & perfection thereof, which was to be Cap. 16. 12. wrought in the hartes of his Christiās by the holy ghost then promised, vvho also vvas euer to assist them, to teach them,’ to leade them & the vvhole Church for euer in to al truth, & so fu [...]th: vvhereas thus in 5. vvhole chapiters Cap. 13. 14. 15. 16. 17. having expressed his new wil & testament▪ & such graces as apperteyne therevnto, he in fine for correspondence of the third, biddeth the executors of his testament to eate his body and drinke his blud vvith those same so preg­nant, so vrgent vvords; This is my body, which is and shal be deliuered for you: This is my blud of the new testament, which is and shal be shed for yow: hovv can it othervvise be chosen, but for ansvvering of the second part, as that body and blud of beastes there vvas first offered to god in sacrifice, so this body and blud here must be offered in like sort, to fulfill and accomplish that figure? So that it suffiseth not to say, the blud of Christ vvas shed on the crosse vvhere he dyed, though that also vvere necessarie for the confirmation and ratification of the testament, as vve also graunt▪ and common reason teacheth, and the Apostle proueth (for testamentum in mortuis confirmatur, a H [...]br. 9. 17. testament taketh his absolute and ful perfection, strength and ratification by the death of the testator) but vve say further, that to make and perfite the testament as it vvas at the last supper▪ blud also vvas by gods order requisite; & that blud to be first offered to god in sacrifice; vvith­out Christ offered him s [...]lf at his [...]t supper. vvhich oblation first made to god, it could not be receiued of men: and the conference of Christs actions [Page 9] vvith those of Moses, manifestly conuinceth the same, as Greg. Nysse­nus orat. 1. de `Resurre­ctione. shal better appeare in the next paragraph. For the pre­sent, the only authoritie of Gregorious Nyssenus brother to S. Basil the great may serue, vvho vvriteth very plainly, that our Sauiour after a secret and most diuine maner of sacrifice preuented the iudgement and violence of the Iewes, and offered him selfe for vs, being at one tyme the priest, and the lamb, that taketh away the sinnes of the world. And when was this done? then when he gaue his body to be eaten, and blud to be drunken of his frends (the Apostles.) For a man could not eate the lamb, except the immolation went before. Quum igitur discipulis suis dedit corpus ad comedendum, aperte demon­strat iam perfectam & absolutam esse agni immolationem. Christ therefore who gaue to his Disciples his body to be eaten, euidently declareth, that the oblation or immolation of that lamb was now past and performed. Now already therefore by his almightie power was that body, inuisibly and in wonderfull maner sacrificed. The selfe same, but more briefly, & there­fore not so plainly, vvriteth Hesichius bishop of Hieru­salem: Hesi [...]hius [...] Leuit. lib. 1. cap. 4. [...] lib. 6. cap. 23. Christ preuenting the sacrifice of his body vpon the crosse in violent maner sacrificed him selfe in the supper of his Apostles which thing they know, who vnderstand the vertue of these mysteries.

3 ¶ To this argument▪ the other mysterie of the paschal lambe which Christ also finished in his last supper, substituting or placing this sacrament of his body and blud in steed thereof, as Musculus truly auoucheth, yeldeth great force. For plainer declaration vvhereof vve likevvise wil accept that vvhich our aduersaries enforced by manifest scripture graunt, & thereof dravv a truer conclusion then they do. This figure thus the same author expoundeth: Christ Muscul. vbi supra pa. 3 [...]4 saith, this bread is my body, the body of the true lamb, which ere long shal be offered in sacrifice. This cuppe or (to speake more plainly▪ as Th. Beza also teacheth vs▪ that which is cōteyned Be [...] annot. [...] Matt [...] ▪ [...]. 26. v. 28. in this cuppe, is not the old, but the new testament in my blud, the true lamb, whose blud shal be shed for yow. Therefore as this figuratiue lamb hath bene hitherto accompted the paschal sacra­ment of the old testament: so this bread and cup shal hence for­ward [Page 10] be accompted in the new testament for the sacrament of The sacramēt, in steed of the Paschal lamb my body sacrificed and my blud shed. This I take to be the mea­ning of Christ in these words, that as Moses the mediator of the old testament Exod. 12. toke order about that paschal lamb, in­stituted of it a solemne yerely memorial before it was sacrificed, that by the blud thereof [...]e might turne away the Angel, which killed al the first borne, and so he appointed that for a sacra­ment of the old testament: in like maner Christ meaning now to make an end of the old testament, and to begin the new, or­deyned this sacrament of the new & true paschal, I meane of his owne body and blud, before he was to be offered on the crosse for the redemption of mankynd. Againe in the same place. Mus [...]l. vbi. supra. 3 23. Christ in his supper endeth the old testament, and sacraments thereof by the succession of the new testament. There he saith. This is the new testament in my blud, and so doth substitute the new testament in place of the old, and withall ordeyneth a sa­crament consisting of two parts, which should correspond to the sacrament of the old Pasch, which also consisted of two parts. In that figuratiue Pasch was sacramental meate & drinke, so is it here etc. Briefly (for I wil not stand vpon euerie his particular circumstance) his conclusion is that the plaine text, and order vsed by Christ declareth sufficiently, that Christs mystical supper succeded in place of the old pasch, which was a sacrament of the old law. So here we see accorded; that the plaine te [...]t of scripture, and Christs owne doing proue, Comparison of our sacrament vvith th [...] paschal lamb. the paschal lamb to haue bene a prefiguration of this sacrament instituted by Christ at his last supper, vvhich (as before is confessed) was ordeyned by Christ to suc­cede in place of that paschal lamb. And this to be so, ap­peareth by euery circumstance of Christs action compa­red vvith that auncient ceremonie. That lambe vvas by Num. 9. 5. Exo. 1 2. v. 6 Matth. 20. v 17. 20. God appointed to be sacrificed precisely the 14. day of the first moneth in the euening. Christ in the same day, and the same time of the day precisely instituted this sacra­ment. That lamb was offered in memorie of our lords Exo. 12. 11. est enim ph [...] ­se, 1. trans [...]tus Domini. passe-ouer, and deliuerie of the Iewes out of their Aegiptiacal bondage. The Eucharist is offered in memo­rie of Christs passe-ouer, vvhen by his passion he passed [Page 11] out of this world to his father, & also in memorie of Luc. [...]2. 19. Ioan. 13. 1. Exod. 12. v. 6. 8. 11. our deliuerance from the power and bondage of Satan, which benefite is procured vs by Christs death. That lamb was first offered as a sacrifice, & then eaten as a sa­crament, as the viage-prouision for pilgremes and tra­uailers▪ for which cause they who did eate it, were then attired like trauailers with their loynes girded, shoes on their feete, staues in their hands, as men being in their iourney tovvards Iewrie their land of promise. So this (to omitte the sacrifice first due to god) is imparted to Chri­stians as their proper viage prouision, their viaticum, by which they are strengthened & comforted in this vale of miserie and peregrination, wherein they trauaile to­wards heauen their eternal country and promised land. Deuteron. 1 [...] v. 5. 6. Hieron. tom. 2. epist. ad Damaiū Papam. Aug. sermo. 18 1. de tē ­pore. cap. 12. Num. 9. 5. Exod. 1 [...]. 43 45. 1 Cor. 11. 28 That lamb could not be lavvfully eaten but in Hierusa­lem only, the place which god had appointed peculiarly for his name to dwel in: nor this but in the Catholike church, with out vvhich who so▪ euer eateth it, he is prophane, he is in the high way of damnation, as saith S. Hierom. & S. Augu­stin. That was appropriated to those only that were Hebrewes; circumcided and cleane: so this to only Christi­ans, baptised, of pure life and conscience, for vvhich cause S. Paule willeth euery one to proue and t [...]ie him selfe before he presume to this table. Finally as Moses cōmaunded the Israelites to keep the memorie thereof for euer: Exod. 12. 42. so Christ vvilled his Christians to do this in memorie of his passiō & death for euer vntil his second aduent. VVhere 1 Cor. 11. 25 26. as this then so exact a prefiguration of the Christian Eucharist, and which was ended and fulfilled in our Eucharist: before it was eaten, was by Gods ordi­nance Exod. 12. 6. commaunded to be offered to him in sacrifice: how can it be denyed, but that the Eucharist was also sacrificed before it was eaten? How was the figure fulfil­led, if the principal part and ceremonie most touching the honour of God, were omitted? And how is it credible Christ sacrifi­ced at his last supper. that our Sauiour, who so diligently obserued euery lesser resemblance, should neglect & omitte that which was most notable & important? VVherefore as the Protestāts [Page 12] them selues confesse one part, videlicet the sacrament of Christs body to haue bene foresignified in the pa [...]chal lamb, and that to haue bene fulfilled in our sacrament & this our sacramēt to haue succeded in place their of: so we must dravv them one foote farther, and adde vpon like ground & vvarrant, that that sacrifice of the lamb foresig­nified also our Eucharistical sacrifice: that it vvas fulfilled & accomplished in this, and that this Christian sacrifice hath succeded in place of that Iudaical. VVhich conclu­sion the same comparison of the scriptures inferreth, the office of Christs priesthod and fulfilling of the lavv en­forceth, the Apostle acknovvledgeth, and the church of 1. Cor. 5. [...]. Tertullian. Cyprian. Ambros. Nazianz. Hi [...]r [...]n [...]m. Chrysost. August. Leo. Hesichius. Beda. Christ from the beginning hath euermore beleeued, as vve learne by Tertullian lib 4. contra Marcionem, S. Cy­prian de Caena Domini, S. Ambrose in Luc. 2. S. Nazian­zen oratio. 2. de pascha. S. Hierom in Matth 26. S. Chry­sostom. homil. de proditione Iudae, & homil. 23. in Matth. S. August. contra literas Petiliani lib. 2. cap. 37. S. Leo Serm. 7. de passione Domini. Hesich. lib. 2. in [...]euit. cap. 8. & lib. 6. ca. 23. S. Beda in Luc. 22. The summe of al vvhose vvords is briefly thus vttered by S. Chrysostom in the place before noted: At one table both Paschal lamb [...] Marc. 14. 12 were celebrated or offered, first the figure, then the truth. And S. Leo: The old obseruation is taken away by the new sacra­ment: Hostia [...]n [...] ­stiam transit. one sacrifice passeth into an other, one blud excludeth & endeth the other, & the legal ceremonie while it is changed, is fulfilled. Hesichius more shortly: Christ at his last supper hauing first eaten the figuratiue lambe with his Apostles, after­wards offered his owne sacrifice. And albeit (as saith S. Gau­dentius) Gaud. tract. [...]. in Exod. in that shadow of the legal pasch, many lambs were offered, not one onely, but in euery seueral howse one, yet now thorow al churches idem in mysterio panis & vini reficit immolatus, vi [...]ificat creditus, consecrātes san­ctifica [...] consecratus Haec agni caro, hic sanguis est. One & the selfe same lambe in the mysterie of bread & wine being sacri­ficed doth refresh vs al, being beleeued reviueth vs al, & be­ing consecrated sanctifieth al the consecraters. This is the flesh of the lambe Christ, this is his blud. Thus these two parcels [Page 13] being true, & manifest, and for such graunted by our aduersaties, the one, that Christ in his last supper made the new testament: the other, that then he fulfilled the auncient ceremonie of the paschal lambe, and altered that in to this our sacrament: these two being examined & conferred according to the sense of euidēt scripture, and consent of the primitiue church, manife­stly establish a true sacrifice and real presence of Christs body & blud, in this sacrament of the new law & testa­ment.

4 ¶ And yet the figure of Melchisedech is more plaine, M [...]l [...]ised [...] sacrifice. cleare and irre [...]utable, then ether of these. Nether vvas there euer any learned christian man, bishop, Father, Do­ctor, or hovv so euer he be called, that vvrote since the beginning of the church, but he graunted, & as occasion of mentioning the same vvas offered, committed also to vvriting, that the sacrifice of Melchisedech foreshevved Christs sacrifice in his last supper; and that there, Christ G [...]s. 14. Psal. 109. exactly and most properly offered sacrifice according to the order and [...]ite of Melchisedech, as vvas foreprophe­cied of him. This I say is the vniforme and vniuersal consent of al auncient fathers, that euer vvrote cōmentaries vpon scripture since the Apostles tyme: and some few sacramentarie-protestans there are, and more Lutherās, Vide V [...] R [...]gium res­pon [...]. E [...] d [...] Mis­sa cap. 13. F [...]c [...]as M [...] ­d [...]. de [...] ­ [...] si [...] lib. 4. ca. 19. which vnwares and indirectly to an other purpose con­fe [...]e so much. Of vvhich number, Andreas Fric [...]is some­time secretarie to the king of Pole, and (for a noble man) as learned as any that hath vvriten for the sacramenta­rie gospel: Christ ▪saith [...] ▪ as a feas [...]maker distributed to his gheasts bread & wine, [...]e fulfilled the office of Melchisedech the priest of the most high god, him selfe a most true priest. For as he offered to Abraham bread & wine, so Christ gaue bread and Ibid. lib. [...]. [...]e Eccl [...]si [...] [...]act. 11. dialog. 1. pa. [...]1 [...]. wine to his Apostles. And in an other place, somewhat more to the purpose: Christ after the example of Melchise­dech offering bread & wine, gaue both to his disciples. There­fore priests that sacrifice after the example of Melchisedech & Christ, should geue to Christs disciples both bread & wine. In which application, this man much abuseth him self▪ in [Page 14] that he maketh Melchisedech a priest in offering bread & Christ in his [...]s [...] supper offered after Melchisede [...]s order wine to Abraham his inferior (whereas sacrifice is an of­fice or dutie appointed to testifie the obedience of an in­ferior to the superior, & properly of man to god) which was no part of a priestly sacrifice, but onely of a regal or princely liberalitie & benevolence, as the Protestants cō ­monly, & therein truly, declare the matter. And much Cyprian libr. [...]. epist. 3. more theologically S. Cyprian expresseth this figure, whē he writeth that Christ in his last supper as the priest of the hiest god, offered sacrifice (not to Abraham) but to god his father; & offered the same that Melchisedech did, id est pa­nem & vinum, suum scilicet corpus & sanguinem; that is to say, bread & wine, I meane his owne body & blud. And thus he being the fulnes & plenitude of all, accomplished & Melchisede [...] sacrifice in the nevv Testa­ment. performed the veritie of that figuratiue sacrifice, which was foreshewed in the bread and wine offered by Melchisedech. VVhich sacrifice in the same epistle S. Cyprian also de­duceth to priests of the new testament: that for so much as Christ being the priest of God his father, first of al so offered sacrifice to god, & commaunded the same to be done in cōme­moration of him: therefore priests ought in that same maner to offer true & persite sacrifice to god almightie in the Catholike church, as they see Christ to haue done before them. This is the right application of that sacrifice offered to god by Melchisedech, & that this should so be practised in the Bibliander de summa t [...]n. lib. 2. pa, 89. new testament, Theodorus Bibliander a famous man a­mong the Sacramentaries testifieth to haue bene the ge­neral beleefe of al the auncient Hebrewes. His words are: Est apud Hebraeos veteres dogma receptissimum &c. It is among the auncient Hebrewes a doctrine most generally re­ceyued, that at the comming of the Messias, al legal sacrifices shal haue an end, & there shal be frequēted only the Eucharisti cal sacrifice of praise & cōfession: & that shal be done in bread & wine▪ as Melchisedech king of Salem & priest of the hiest god in the time of Abraham brought forth bread & wine in sacrifice. VVhereof the Christian learned reader desirous of the truth, may see a verie good treatise out of sundrie the old & most famous Rabbins before Christ, gathe­red [Page 15] together by Petrus Galatinus in his tenth booke De ar­canis Galat. de ar­canis Cath. verita. lib. 10. Catholicae veritatis: where he verie wel declareth the three special points here mentioned by S. Cyprian and Cap. 4. Bibliander, 1. that in place of al the auncient legal sacrifices should succede in the new testamēt an eucharisti­cal sacrifice in bread & wine: 2. that that bread & wine Cap. 6. Cap. 5. should be the true flesh & blud of the Messias & 3. that in such sacrifice should consist the priesthod according to the order of Melchisedech. Al which might easelie & plainely inough be deduced out of the scriptures (for if Melchisedech so offered in prefiguration of Christ, Christ must needes likewise so offer to fulfil that figure: which being neuer by Christ accōplished but at his last supper, most sure & certain it is that there he offered after the order of Melchisedech) were it not that the Protestants, especially the Sacramentaries, herein, cheifly in the first Genes. 14. 1 [...]. original & ground of all the rest, that is in the sacrifice of Melchisedech mētioned in Genesis, shew them selues [...] Contēpt of the auncient fa­thers. incredible wranglers & Sophisters in cauilling vpon the Hebrew letter, without al reason & ground, heretikes beyond measure in trusting to them selues alone, & con­demning al others, who since the time of Melchisedech Caluin d [...] vera eccl [...]sia reformanda ratione. [...]ps [...] vanitat [...] vanius. Idem ad He­bra. ca. 7. v. 9. both Hebrewes & Christians haue acknowledged in this place a sacrifice. Amongst which heretikes the chief both Caluin & Zuingli▪ very saucely & impudētly shame not to say, that in this matter al the auncient fathers & writers wrote & spake without iudgement, more vainl [...] then vanitie it self, & not content with Christs institution, & the wisdom of god, inuented the oblatiō of their owne heads. They al erred in so bel [...]ing & writing & deuised to them selues a sacrifice, whereof Moses & the holy Gost neuer thought. They Zuing [...]. [...]. [...]. Epichir. de ca­none M [...]s [...] [...]ol. 183. Thyr gl [...]s [...] i [...] Hebra. [...]7. v. 1. followed there owne inuentions, & saw lesse in the scriptures then the rude ignorant people. And Illy [...]icus: that they in so expounding the scriptures, violently & naughtely hun­ted after allegories, as was always their fashion. Although our English doctor, doctor Iewel whose Theologie consisted vpon words & phrases, haue a farther shift pecu­lier to him selfe beyond al other, vz. that the Hebrew word [Page 16] vsed by Moyses is doubtful, & signifieth as wel a prince as a Ievv. Defence of the A 6. logic part. po­ [...]a. 11. pa. 650. [...] Psal. 9 [...]. 6. Genes. 14. 18. Psal. 109. 4. Helra. 7. 1. priest, & therefore nether priesthod nor sacrifice could necessarily be inferred thereof. VVhich is a right way to checke & reproue both the prophet Dauid, & Apostle Paule, who long sithence determined the Hebrew word to one certain signification, which I suppose they knew somwhat better then M. Iewel did. The declaration of which matter to make it plaine to common capacities, because it would require some longer time, then I thinke needeful to spend, for that it is somwhat obscure & subtile & dependeth vpon gramatical cauils of the Hebrew tōge Luther. Vrban [...] Reg. M [...]n Pomeranu [...]. Bi [...]rus. Brentius. K [...]mn [...]us. [...]yr [...]cu [...]. I wil here omit, especially for that otherwise sufficient seemeth to haue bene said of the words of Christs sup­per; which are also so very manifest & euident of them selues, that the more learned gospellers from the first o­riginal of this new gospel, haue stood in defence of the real presence, & do at this present, against the tropical construction of the Caluinists. VVherefore ceasing to speake any more hereof, I wil procede on as I intended, to shew the continuance of this beleefe, if yet first I shal note in a word or two, that Christs speach vttered in the institution of this sacrament, cary such weight to induce & establish a sactifice, that so much in part is confessed, & Caluin in 1. Cor. ca. 11. v. 24. graunted by Ihon Caluin him selfe, who in his cōmen­tarie vpon the words of the Apostle S. Paule, Corpus quod pro vobis frangitur, The body, which is broken for yow, wri­teth Christs body geuen as in Sacrifies. thus: This is not lightly to be passed ouer. For Christ geueth vs not his body sleightly, or without any condition ad­ioyned, but he geueth it as sacrificed for vs. VVhere ore the first part of this sentence declareth that the body of Christ is deliuered or exhibited to vs: the second part expresseth what fruit cometh to vs thereby, to wit, that thereby we are made partakers of the redemption wrought by Christ, & the benefit of his sacrificess applied to vs. VVhich words how soeuer he vnderstand them, signifie wel & truly, that Christ in that his last supper, deliuered his blessed body to his di­sciples, & in them to al Christians, not as borne of the virgin, not as conversant in this world, not as risen from [Page 17] death, & ascending to heauen, or sitting there on gods right hand; but as offered to god, & sacrificed for vs, & to the end, that by that cōmemoratiue sacrifice, the fruite of Christs redemption procured vniuersally to al man­kind by his death on the crosse, might be really & effe­ctually applied to al faithfull Christians, members of Christs catholike church who haue cōmunication in that sacrifice.

¶ And thus with this opinion, was this sacrament pra­ctised by the Apostles in the first Apostolical church im­mediatly after Christ, as we learne by S. Luke, & the Apostle S. Paule: by S. Luke, when he noteth in the Sacrifice vsed by the Apo­stles. Actes of the Apostles, that the holy Ghost chose out cer­taine of them, as they were doing publike service & ministerie to our lord, ministrantibꝰ illis domino. VVhere Act. [...]3. 2▪ the word vsed by the Evangelist signifieth a publike mi­nisterie & service of the church, such as properly the sacri­fice Erasmus. [...] is. And therefore Erasmus translateth it according to the proper signification of the Greeke word, sacrifi­cantibus illis domino: while they were doing sacrifice to our lord. VVhich Beza also could be content to admit, were Beza in cur [...] lo [...]um▪ it not, it draweth to nigh to the church sacrifice. But howsoeuer in that respect he refuseth it; sure it is, al the old fathers & Apostolike men, from thence & in that [...] Masse. sense, called the christian sacrifice or masse, the Liturgie, as the Liturgie or masse of S. Iames, the Liturgie or masse of S. Basil, the Liturgie or masse of S. Chrysost. Lut. 1. v. 2 [...] ▪ hebra. ca. [...]. 2. 6. as also Erasmus doth interprete it: & in this sense of a publike sacrifice doth S. Luke otherwhere vse the word: & S. Paule by this word properly expresseth our Sauiours priesthod and his most publike & general sacrifice. VVhich Apostle also mentioneth this the Church sacri­fice, 1. Covinth. 10 14. S. Paul pro­veth the sa­cuses. when as writing to the christians of Corinth, he de­horteth them from cōmunicating with the Gentiles in their idolatrous sacrifices by an argument taken from the nature of al sacrifices, & the excellencie of this Chri­stian sacrifice. For the nature of al sacrifices is to ioyne the cōmunicants with him vnto whom the sacrifice is [Page 18] offered, whether it be god or the deuil. ‘As among the Ibi. v. 18. v. 20. v. 16. v. 21. Iewes (saith the Apostle) they which did eate of the thing sacrificed, were thereby made partakers of the sacrifice, & by such sacrifice did concrre to the honor of the true god: in like sort, they which take part of things of­sered to Idols, thereby are made partakers of the Idola­trous sacrifice, & so together with idolaters honor the deuil. Then how straunge a thing is it, that yow who partake of the table & sacrifice of Christ, who there cō ­municate & receiue his pretious body and blud (for the chalice there blessed, is the cōmunication of his blud, the bread there broken is the participation of his body) should also be partakers of the table & sacrifice of deuils.’ In which argument, albeit the Apostle being brief, and writing to Christians, whom he accounteth skilful & v. 15. wei instructed in this thing, by mentioning litle, signi­fieth more, & setting downe one part, willeth them to vnderstand the whole, as Calvin also truly noteth, and Caluin. in 1. Cor. a. [...]0. v. 17. therefore vseth not in everie part of his comparison the terme of altar and sacrifice: yet as otherwhere he ac­knowledgeth the Christians to haue a true altar to sacri­fice on, and consequently a sacrifice, from which the Hebra. 13. 1 Iewes were debatred [...] so here the very drift of his rea­son, & exact correspondence of ech part to other, require that as the Iewes had an altar & a sacrifice, so had the Gentils, so had the Christians. As the Iewes offered to their god, so did the Gentils to their (false) god, so did the Christians. As the Iewes by that seruice were parta­kers Sacrifice vsed among the first Chris­tians. of the worship of the true god, so were the Gen­tils by the like seruice concluded & conuinced to wor­ship a false god, that is the deuil, & therefore could not haue any part or cōmunion in the worship of the true god▪ which was performed by the dreadful sacritice of Christs body & blud among Christians. VVhich triple sacrifice, that of the Gentils to the deuil, & these two of the Iewes & Christians to the true god, S. Chrysostom Chrysost. in. 1 Co [...]. [...]. 10. Homil. [...]4. ve [...]v we observeth, writing vpon the same place. His words are: In the old testament Pagans & idolaters offered [Page 19] the blud of beasts to their idols. This blud god tooke to him selfe, that so he might turne away his people from committing idolatrie: which was a great signe of infinite loue. But here in the new testament he provided a sacrifice far more won­derful Seipsum off [...] ­rendum pr [...] ­cepit. & excellent, both in that he changed the sacrifice, & withal in place of beasts killed in sacrifice, he cōmaunded him selfe to be offered. And this to be the true sense of the place, Vib. Regius ioynt-Apostle with M. Luther in preaching Prasatie ope­ru Vib. R [...]g [...] de preplutij [...] vi [...]u Testamēt [...] so. 164 & operum parte 3. s. 7 [...] this new gospel (& whom the Protestants of Germanie acknowlege & cal a perfite & absolute Diuine, of infinite learning, the Evangelist & cheef Superintendent of the chur­thes of Christ in the Duchie of Luneburge, as Luther was in the Duchie of Saxonie) plainely graunteth. Many there are (saith he) which thinke a sacrifice to be proued by the Apostle 1. Cor. 10. where he dehorteth from the societie of such as sa­crifice Vrban. Regi [...] 1. parte op [...] ­rum, de miss [...] negotio, & [...]. sol. 6 [...]. to idols, by arguments taken from the faith of the sa­crifice vsed by the Iewes & Gentils. For he seemeth to com­pare sacrifice to sacrifice, as Chrysostome teacheth; & his comparison so to stand, that by it is gathered Christians in the Lords supper to haue a certaine peculiar sacrifice, whereby they are made partakers of our lord, as the idolaters by their abominable sacrifice are made partakers of deuils. VVhich if it be so, me seemeth it may be answered, that in the supper of Christians are the body & blud of Christ, which are a holy sacrifice, but cōmemoratiue: sacrosanctum sunt sacrificium sed The masse [...] true sourifice, yet comme [...] ratius. memoriale. By which later word, albeit he thinketh to haue answered the Catholiks, & excluded the truth of the sacritice, yet is he much deceiued therein. For so far are Catholiks from denying the sacrifice to be commemo­ratiue, that of al other sacrifices, which euer were, or can be imagined, we graunt this to be moste cōmemo­ratiue, as which most neerely, liuely, & truly expresseth the verie condition, efficacie & nature of that sacrifice, offered on the crosse, with which being one in substance it differeth only in maner of offering & generalitie of Mat. 16. [...] M [...]t. 17. [...]. [...]. Pet. 1. [...]. redemption. And as Christs transfiguration on the holy mount before his passion, vvas the best & most persite si­gure, examplar & representation of that eternal glorie, [Page 20] which the same person of Christ vvas to enioye in hea­uen after his resurrection & ascension: in like maner vve are to iudge of this mistical & cōmemoratiue sacri­fice in respect of his sacrifice on the crosse; yet not exclu­ding the veritie of Christs presence in one place more then the other. Nether is there any reason, vvhy Vrba­nus Regius a Lutheran should imagine the sacrifice to be disproued for that it is a memorial, or done in cōmemo­ration of Christ, more then the real presence is dispro­ued & reiected, because that also in the Lutheran religion must needs be done in cōmemoration: Christs vvords being most plaine, do this in cōmemoration of me. VVhich [...]. 22. 19. vvords doubtles haue no more strength to overthrovv & remoue a sacrifice of Christs body as al Catholikes vrge, then a true presence of the same body, vvhich al Lutherās graunt. So that out of these vvords of the Apostle is con­firmed the mistical sacrifice, & that it vvas vsually fre­quented in the first Apostolical church, vvhich rec a [...]ed directly from Christ and his Apostles the order & admi­nistration thereof.

6 ¶ This sincere & sound beleefe concerning both sacri­fice & sacrament, continued in the catholike church for the first thousand yeres, almost vvithout contradiction of any man or sect vvorth the naming. Only as our Sa­uiour Ioan. 6. 51. him self in the ve [...]ie beginning vvhen he first pro­m [...]se [...] that the bread which he would geue, should be the same flesh, which he was to geue for the life of the world, sig­nified Ibi v. 64. obscurely that Iudas the traytour & certaine other for want of faith vvere scandalized at his vvords, & re­p [...]ne [...] at them: so a fevv veres after, it may be gathered that some there vvere of Iudas folovvers, vvho likevvise denyed the truth of this heauenly mistery, vvhereof S. Real presence Ignatius scholer to the postles vvriteth thus as his T [...]od. [...]. 3. [...] [...]. vvords are recorded by Theodoretus: Some sectaries there are who like not, nor approue the obl [...]ions & sacri­fi [...]e [...] [...] [...] [...]. [...] for that they ac­knowledge [...] [...] [...] [...] [...] [...] c [...]rn [...]m salu [...] ▪ toris nostr [...]. quae pro pecc [...] t [...] nostris passa est, [...]t c. not the Eucharist to be the flesh of our Sauiour Christ Iesu, the selfe same flesh that suffred for our sinne [...] & [Page 21] which the father of his merciful goodnes raised from death. But vvhat these men vvere, & vvhat svvay they bare, & vvhat scholers they had, appeareth not by any eccle­siastical record, & therefore belike vvere sone put to si­lence in that happie time of our primitiue & first faith, vvhen the Apostles them selues, and many by them in­structed had the governement of the church. VVhere­fore the beleefe first taught by Christ and his Apostles proceded on from hand to hand, from age to age, vvith­out any notable resistance. VVhereof (being a thing at large treated & proued in sundry bookes both latin and english set forth of late) I vvil bring only thre or fovver testimonies, but the same most auncient. S. Ireneus bi­shop of Lyons in Fraunce & martyr, S. Cyprian bishop of Carthage in Africa, a martyr likevvise, and the first general Councels of Nice & Ephesus in Asia. S. Ireneus vvriteth thus: Christ taking bread gaue thankes & said, Ireneus lib. [...] ca. 32. This is my body, and that which was in the chalice, he con­fessed to be his blud, and so taught the new sacrifice of the True sacrifice of the nevv testament. new testament, which the church receiuing from the Apostles, doth offer to god through the whole world. Of which sacrifice the prophete Malachie foreprophecied thus: I haue no liking in Malach. 10 yow, saith our lord almightie, nether wil I take sacrifice of your hand (o ye Iewes) because from the rising of the Sunne to the going doune of the same, my name is glorified among the Gentils, & incense is offered to my name in euerie place and a pure sacrifice. The same argument and dedustion Before pa. 14 I haue noted before out of S. Cyprian [...] First, that Christ Cypria. lib. 2. [...]p [...]stola 3. our lord and god him selfe was high priest of god the father, and he first of al offered him selfe a sacrifice to his father ( [...]s last supper) and commaunded the same to be done in commemoration of him. Next, that such priests occupie the place of Chist truly, who do that which Christ did: and then in the church offer they to god the father true & ful sacrifice, if they so offer as they see Christ him selfe to haue offered. About some 100. yeres after S. Cyprian, vvas gathered the first general Councel of Nice, and about a hundreth yeres after that of Nice, vvas the first general Councel of [Page 22] Ephesus, in vvhich the bishops there assembled thus vtter their faith, that is, the faith of the vniuersal catholike church in this matter. The vvoids of that most auncient Co [...]cil. Nic [...]. 1. Real presence & real sacrifi­ce. & Apostolical Councel of Nice are: On the diuine table let vs not basely regard the bread and cup set there, but lif­ting vp our mynde [...] let vs by faith vnderstand, that on that holy table is placed the lamb of god which taketh away the sinnes of the world, who there is without effusion of blud sacrificed by the priests; and that we truly receiue his preti­cus body and blud, beleeuing these to be the pledges of our Concil. Eph [...]s. declaratio A­nathem. 11. p [...]. 667. & [...]n epist. Conc. pa. 605. resurrection. The vvords of the other general Councel of Ephesus are to the same effect, thus: VVe confessing the death of Christ according to his flesh, his resurrection and as­cension into heauen, confesse withal and celebrate in the church the holy li [...]e [...]uing and vnbluddy sacrifice, beleeuing that which is set before vs, not to be the body of a common quod propon [...] ­nitur. Ioan. 6. man like to vs, as nether is that pretious blud; but rather we receiue that as the proper body & blud of the word which geueth life. For common flesh can not geue life, as him selfe witnesseth, saying: flesh profiteth nothing, it is the spirite that geueth life. For because it is made the proper flesh of the word for this reason it is lifegeuing, according to that our Ibi. v. [...]7. Sauiour him selfe [...]aith; As my liuing father hath sent me, & I liue by the father: & he that eateth me, he shal liue by me. This faith I say of Sacrament & sacrifice in al sinceritie & Leo epist. 23 ad [...]l [...]rum & popu [...]ū Con­stantinop. August. lib. 3. de ciuitat. [...]d. 10. simplicitie thus passed on, so vniuersally knovven & be­leeued, that as vvriteth S. Leo in Italie, & S. Augustin in Africa, very children vvere taught to acknovvledge the true flesh and blud of Christ to be offered in the sa­crifice of the masse.

Tovvards 800. yeres after Christ one Bertram & a litle before him one Scot [...]s vvrote darkly of the truth of this sacrament. Of the vvritings of the one of these, nothing I thinke remayneth; of the other a litle doth, but the same vttered so doubtfully, that as the Zuinglians vse his au­thoritie against the Catholikes, so the Lutherans vse him to the contrarie: yea they in maner reproue him, as fa­uoring to much the faith of the Catholikes. For of him [Page 23] Illyricus vvith his bretherne say, that he hath in that his Centur. [...]. ca. 4. col. 312. litle booke, semina transubstantiationis, the seedes & ori­ginal ground of transubstantiation. But vvhat soeuer his priuate opinion vvere, his publike speaches and vvriting Paschas. lib. de [...]rpore & sanguine Do­mini in Eu­charistia. [...]ounded so [...]il in the eares of the Catholiks of that age, that Paschasius an Abbat in France made a verie learned booke in refutation of him. And al vvriters vvho about that age vvrote of this mysterie, vsed more expresly to den [...]e the sacrament to be a signe, trope, figure, image, symbole &c. in such sort as vvhereby the veritie of the real presence might be excluded: as appeareth in the se­uenth Concil. Nic [...]n. 2. Actio. 6. [...]om. 3. general Councel, in Alcuinus scholemaister to Charles the great, in Raba [...] archbishop of Ments lib. de diuinis officijs. Theophilact. in Matth. 26. Marc. 14. Al [...]uinus. Rabanus Theophilact. &c. Ioan. 6. A [...]alarius Arch-bishop of [...]reuirs lib. de myste­rijs missae, cap. 24. 25. Haymo bishop of Halberstat in 1. ad Corinth. ca. 10. Remig [...]ꝰ bishop of Antissiodorum. in Canonem missae, Fulbertus bisshop of Chartres in epistola ad Adelman. episcopum in lib. Paschasij. Stepha­nus bishop in high Bu [...]gundie, Tom. 4. biblioth [...]cae Sanctorum patr [...]m: and briefely al other that vvrote be­tvvene the time of Bertram & Berengarius.

7 ¶ For after Bertram▪ the next that appeared in fauour of this heresie, vvas Berengarius, vvho put forth him self a little after the yere of our lord 1000. vvhen (as S. Ihon vvriteth in his Apocalyps) the deuil was let lose to Apoc. 20. [...]. trouble the church. This man (as vvitnesseth our martyr­maker Fox. Act. & monuments anno 1 [...]7 [...]. pa. 55. M. Fox, like to those first heretiks in the Apostles tymes toke away the veritie of the body & blud of Christ) from the sacrament. For vvhich cause he cōmendeth him as a singular instrument whom the holy ghost raised vp in [...]. an a [...]c [...]. h [...]tike against the sacrament. the church to ouerthrow great errors. VVhat instrument he vvas & vvhom he serued, shal best appeare by his ovvne behauiour & confession. In the meane season, this old heresie he published vvith greater industrie & shevv of learning, then his predecessors; & countenanced it with Gu [...]tmūd. lib. 1. d [...] s [...]ramē ­to in [...]. more credit & assistance of many vnstable sowles and sinful persons, (as is noted by the godly and learned wri­ter [...] [Page 24] of that tyme) vvhich only kind of men ioyned them selues to him, and that because his doctrine seemed to yeld them some quietnes & securitie in their sinne, from vvhich they vvere much withdravven by a reuerend feare and dread vvhich they had of Christs presence in the sa­crament, to the receauing vvhereof they vvere by order of the church at certaine times induced But as the here­sie of this man spread farther, then any of that kind in any age before; so the church vsed more diligence in re­pressing the same, by sundry publike disputations had VVriters & Councels a­gainst Beren garius. vvith the same Berengarius, by a number of most excel­lent vvriters against him, among vvhom Lanf [...]ancus archbishop of Canterbury in England, Guitmundus bis­shop of Auersa in the kingdom of Naples, Algerus a monke in Fraunce in that verie time excelled: & the su­preme pastors of the church assembled sundry great sy­nodes & meetings of byshops and other doctors to dis­cusse that opinion & instruct those that erred after him: first at Tours in Fraunce, next at Vercellis in Italie, then againe at Tours, vvhere Berengariꝰ him selfe being ma­nifestly conuicted, [...] a solemne oth neuer to main­taine his former heresie. VVhich oth vvhen as yet he per­formed [...]. Petr. 2. [...] not, but returned to his former filth an other Councel vvas gathered in Rome of 113. bishops, in vvhich he againe vvas confuted, and yelded, so that with his ovvne hands he burnt the bookes vvhich he had made in defence of his heresie. But not persisting in his faith and oth geuen, after certaine yeres he vvas againe persvvaded to come to Rome there to defend his opini­on by such learning as he could, in a great synod of bishops gathered for that purpose: vvhere being convin­ced by al maner proofe, vvhich he desired; by scriptures, by fathers, by Councels, by vniuersal and vncontrolled tradition, and vniforme consent of al Christians and christian churches that euer vvere since Christ, be be­ing then an old man, & hauing some more feeling & feare of death, of hel, of his ovvne damnation then be­fore, Berengarius [...]. acknovvledged his impietie, requested pardon of [Page 25] the supreme Pastor and other bishops there present, and Theue [...] [...] d [...] [...]m. il­lustres lib. 3. sol. 1 2 [...]. i [...] vita Bereng. Guil [...]. Mal­me [...]. lib. 3. [...] gestis Angle­rum. (as it may be credibly thought) vvithout al fiction or hy­pocrisie abiured his heresie in these vvords: Ego Berenga­rius corde credo & ore confiteor &c. I Berengarius beleeue in hart & confesse with mouth, that the bread and wine is con­uerted into the true propre, and life-geuing flesh and blud of Christ our lord: & that after consecration there is the true bo­dy borne of the virgin, which suffred on the crosse, and sit­teth at the right hand of the father, & the true blud which issued out from his side, & that it is present not only in signe or vertue▪ but also in proprietie of nature and veritie of sub­stance. As here in this writing is conteyned & as I reade it, and as yow vnderstand it, so I beleue, & wil neuer teach con­trarie. Berengarius repentance. And aftervvards being at the point of death, vvhich befel on the day of the Epiphanie (vvhich is as much to say as the Apparition) of our Sauiour, remem­bring by his hererical preaching what numbers of poore ignorant sovvles he had seduced, vvith great sorovv and repentance he vttered these vvords: This day which is the day of Christ Iesus his Apparition▪ shal he also appeare vnto me for my glorie (as I hope) because of my repentance, or for my eternal punishment (as I feare) because of so many as I haue deceaued. I verelie beleue, that after the consecration, those mysteries are the true body and blud of our Sauiour. And I Vide [...]ap [...] ­um M [...]sson [...] in Annalib. Fracorum lib. 3. in Philip. r [...]g [...] & Ger­son. contra Ro ment. am induced so to beleue both by the authoritie of the primitiue church, & by many miracles shewed of late. And [...]o vvith great signes of sorovvfulnes and repentance died a true Catholike man, as is recorded by good autentical vvriters.

From Berengarius tyme vntil this present, albeit there haue not bene any such great numbers, as vvere in Berengarius tyme, yet scarce any one age hath missed some notorious heretike, vvho among other heynous he resies, hath vpholden also the heresie of Berēgarius. As on the other side, there hath not vvanted great Clerks and Saints of excellent holynes & learning, vvho haue maynteined the Catholike and Apostolike faith deliue­red to them from their fathers. Such vvere in the age of Berengarius, besides those before named, Adelman [...]us [Page 26] bishop of Brixen, Hugo bishop of Langres, Iuo bi­shop of Chartres, Hildebertus first bishop of Mantes, af­ter archbishop of Tours, S. Bruno, and sundry others. [...]ox Act. & [...]. Ann [...] [...] 15. p [...]. 70 After solovved S. Bernard, Petrus Clumacensis, Petrus Lombardus, Hugo & Richardus de S. Victore, Euthy­mius, S. Thomas, S. Bonauenture, the general Coun­cel of Laterane vnder Innocentius, in vvhich vvere present as vvitnesseth M. Fox, 61. Archbishops & Pri­mates, Consent of the Greek & latin church tou­ching the sa­crofice. Concil. Floren­ti [...]. 400. Bishops, 800. other men of great learning: an other general Councel holden at Vienna, item a third general Councel holden at Florence: (besides that of Constance) vvherein the Greeke church and Latin pro­fessed their consent and vniforme faith touching the veritie of this diuine sacrifice and sacrament; as likevvise many Greeke Bishops vvrote sundry treatises in iustifi­cation thereof: Samonas Bishop of Gaza, Nicolaus of Methone, Marcus of Ephesus, Nicolaus Cabasilas, Bes­sa [...]ion the Cardina': as likevvise of late they haue testified the same in their ansvvere to the Protestāts of Germanie, vvho sued to enter in to some communion vvith them Censur [...] Ori­entalis Eccle­sia, art. 10. against the Romaine church. But the Greekes vtterly refused them as condemned heretikes both for other their sundrie heresies, & namely for this of the sacra­ment vvhereof I speake, vvherein the Greeks very constantly hold the same faith, vvhich al Christians Conciliū T [...]i­dent. [...]. [...]. cap. 1. heretofore haue, and euer ought, & vvhich is deliue­r [...]d in the late general Councel of Tient.

8 ¶ Thus much is to be noted in this discourse, that from Berengarius vnto Luther, no one man hath bene a patrone of this opinion, but he hath bene also defi­led Berengar. con [...] the protestants. vvith some very sovvle & grosie heresies beside, such as the Protestants them selues hold for heresies, & count the defenders of them heretikes. As for exam­ple, to begin vvith Beregauꝰ him selfe, vvhen he mayn­teined this sacramentarie heresie, he & his partakers de­nyed Top Masster▪ in Ann [...] lib. Franc [...] [...]. 3. in [...]ug [...]ns & Roler [...]. withal the grace of baptisme, denyed that men cōmitting mortal sinne cou'd euer obtayne pardon therefore Besides this, he was an enemie to mariage, and al stayned from meates which [Page 27] god had created, and from fat, as things vncleane. VVhere­by it appeareth, that he vvas not only a Sacramentarie, but also an Anabaptist, a Ievv, and (vvhich in the Pro­testant gospel perhaps is greatest of al) an enemie to ma­riage Occolamp. [...] lib. 3. epistol. Zuingli [...] [...] Occolampad. fol [...] [...] [...]. and good fare. For vvhich cause Occolampadius though in the matter of the sacrament a right Berengari­an, yet iudgeth him to be an heretike & vvorthely con­demned: Berengarium a Concilio Romano non iniuste con­demnatum arbitror &c. I (saith he) am of opinion, that Beren­garius was iustly condemned by the Councel holden at Rome. For besides the matter of the Eucharist, he defended some things against mariage, & the baptisme of children: & in the verie matter of the Eucharist, he seemeth ho [...]ely to haue set him selfe a worke rather desirous of victorie and vaine glorie, the [...] of opening the truth.

9 ¶ Next ensued one Petrus Brusius, and Henricus, au­thor of the sect called Albigenses, vvhich so horribly for many yeres tormented Fraunce, as novv do the Calui­nists▪ Papir. Mass [...] ▪ An [...]l. Fran­co [...]. lib. 3. in Philip. Aug. Ser S. [...]er­nard. epistol. 14 [...]. Crispi. in [...] mart. fol. 9. and these in many articles agreed iust vvith the Sa­cramentaries of this tyme. For vvhich reason Ioannes Crispinus, him self a sacramētarie, & one that hath gathe­red together in to a storie the french sacramentarie mar▪ ti [...], as M. Fox hath done the English (the like vvhere­of euerie sect, especially the Lutherans and Anabaptists haue done for the Martirs of their peculiar Gospels) this Crispinus of Geneua in his Martyrologe acknovvled­geth them for bretherne of his congregation; and for martyrs, those that dyed in defence of their opinions, as Fox Acts & monuments fol. 71. also M. Fox in his Acts & monuments greately aduaunceth them. And vvhat men vvere they? In matter of the Sacrament, so far forth as now it is ministred in the church (for in an other point they differed) they vvere of Berengarius faith, beleeuing that the body of Christ Albigenses heretiks. was present there no otherwise then it was in any other bread. VVithal they denyed prayer for the dead and Purgatorie, defaced Images, & brake downe crosses. And thus far they joyne vvith French, English, & Scottish gospellers; as likevvise in much sacrilegious spoile of churches, ouer­throvving [Page 28] of altars, calling in the Mores and Mahome­tans Antonin. 3. parte specu [...]s [...]stor. tit. 19. ca. 1. Vincentius lib. 30. El [...]nc [...]. A­phabet. h [...]e [...]ū lib. 1. cap. 23. of Africa to assist them against the Christians. But vvithal they held many articles, vvhich the Protestants as yet cōdemne for vvicked, & heretical, as that with Manicheus they taught that there were two first creators & beginnings of al creatures, a good and a bad, god & the deuil, and that god created some things, and the deuil other some. 2. VVith the Sadduces they denyed the resurrectiō, beleeuing the sowle to dye with the body, neuer to returne againe. 3. They B [...]lsorest in Annalib. lib. 3. ca. 80. scorned at praier for the dead, beleeuing no purgatorie, nor yet hel. 4. They refused baptisme, as altogether superfluous & vnprofitable. These vvith some fevv other of like qualitie vvere the faith of the Albigenses, in defence whereof there vvere ouethrovven & slaine in one battaile a 100. thousand, in an other 70. thousand: and many being taken and hauing free offer to abiure their opinions & liue, or els to be burnt to death, if they stoode stil in them, made voluntary chose rather to suffer death by fyer, then to forsake their heresie.

At the same time rose Almaricus, vvhom M. Fox in his martyrologe calleth a worthy learned man, and of a Fox. Acts & monuments pa. 70. [...] h [...]r [...]t [...]e. simple doctor maketh a great bishop▪ as though he had bene some Archp [...]otestant. This man in his opinion against altars, images, and especially the Sacrament, vvherein he acknovvledged vvith the forenamed Albi­genses the body of Christ to be no otherwise, then it was in any other bread or creature, may be and is iustly chalen­ged Bernard [...] 6. 1. [...]. lib. [...]. ca. 29. o [...] the Sacramentaries for a brother of theirs: but for some other bad heresies they must (I thinke) needs abhorre him as a detestable h [...]t [...]ke: as for that he de­nyed 1. the resurrection of our [...]. 2. he denye [...] both heauen & he [...], [...]aing that vvho so had in him the know­ledge of god, he had in him heauen: & on the other side vvho so cōmmitted mortal sinne, he had in him Extr [...] d [...] sum­ [...] T [...]nit. c [...]. Fin [...]l [...]. N [...]n tam hae­reti [...] quam [...]. hel. 3. he said that god spake in Ouid, as vvei as he did in S. Augustin. 4. besides certaine other most vile opi­nions against god. For al vvhich, his doctr [...]ne by so­lemne sentence of the church is adiudged not so much he­retical, [Page 29] as playn mad & frantike; & for vvhich cause belike Ievv. defen, [...] of the Apolo­gie part. 1. c [...]. 7. diuis. 3. our great prelate M. Ievvel, against M. Fox & Crispine the martyr-makers, refuseth both Almaticus and the Al­bigenses as no [...]ight gospellers, saying plainly: of them we haue no skil, they are none of ours.

10 ¶ Finally our countreman Ihon VViclef, albeit he by the more part of Protestant vvriters be accompted for a Ievv. ibid. perfect Protestant, vvhom M. Fox calleth the valiant Champion of the truth, & no lesse famous Diuine, of whom Fox Acts & monuments pa. 85. he vvriteth, that vvhen al the vvorld vvas in most despe­rate and vile estate, & the lamentable ignorance & darknes of gods truth had ouershadowed the whole earth, then this man stepped forth like a valiant champion, vnto whom that of Ec­clesiasticus may be iustly applied; Euen as the morning star in the middest of a cloud, & as the moone being ful in her course, and as the bright beame; of the sunne, so doth he shine & glister in the temple & church of god: yet this notwith­standing, that he vvas both a vile heretike, & as a most UUicles [...] heretike & a parasite. pernicious flatterer & parasite, applied his vvhole lear­ning & gospellizing to please the humors of certaine noble men his favourers, vvhich gaped for the spoile of the church; his ovvne preaching & teaching doth abun­dantly conuince. For to let passe other heresies against god him self recorded by Catholikes, and to make stay vpon a fevv of the articles, vvhich as most plausible M. Fox reciteth; as I graunt that he ioyneth vvith them in Fox vbi supra fol. 90. many, namely in that he taught vvith M. Fox, the sacra­ments to haue bene instituted by Christ only for memorials & that Christ is not in the Sacrament truly & really; to omit these and some other agreing vvith our Caluinists, vvho can deny but it is both grosse heresie, and palpable flatterie, vvhen he teacheth 1. th [...] a prelate or bishop excō ­municating any which hath appealed to the king, or to the UUicless ar­ticles. kings Councel is thereby him selfe a traitor to the king and the realme. 2. Th [...]t temporal lords may according to their owne wil and discretion, take away the temporal goods from the church men, when so euer they offend. 3. That it is against the scripture, ecclesiastical ministers to haue any temporal possessi­ens. [Page 30] 4. That tenthes are pure almes, & that parishioners may for the offence of their Curates de [...]eyne & kepe them backe, & bestow them vpon others at their owne wil and pleasure. [...]. That if a bishop or priest be in deadly sinne, he doth not order, consecrate, or baptize. Yea that so long as he is in deadly sinne, he is nether bishop, nor prelate in the church of god. 6. That who soeuer geue almes to friers, are accursed. Do not these articles [...]evv manifestly, that his gospel ( [...]or so M. Fox vvil pa. 97. needs haue it) tended only to spoyle the church & clergy, to spite his aduersaries, & to gratifie the temporaltie; among vvhom by his seditions preaching he had gotten a litle estimation? Doth not Caluin. Beza, the vvhole VVicles an [...] in the Caluinist [...]. consistorie and church of Geneua detest & condemne as prophane and Antichristian the first article of suspēding the right of excōmunicatiō vpon the vvil of the tempo­ral magistiate? Do the Ministers approue the second and third, that the Lords temporal & parishioners may take avvay at their discretion their liuings, rents, services & tithes, & geue to them as almes, hovv much, vvhen, & in vvhat sort they please? Do they beleeue, that it is against the vvord of god, that ministers & bishops enioy ecclesiastical liuings? Or make they voyd al their baptil­mes & suppers, & orderings, if he that ministreth the sa­craments, be in mortal sinne, in vvhich they liue euery hovvre and moment, & can not be vvithout them, be­ing of opinion, as is Luther, Caluin, and al the crue of Protestants, that vve sinne perpetually; yea the iust man sinneth in euerie good vvorke▪ & (as Beza saith) euery Beza annot. [...] 1. Ioan. ca. [...]. v. 16. the least cogitation of the least sinne is a mortal sinne, and deserueth hel syer eternally▪ I omit other things specified by M. Fox, vvhich in my opinion should quit exclude VVi­clef from being a gospeller (saue that euerie heresie sce­meth sufficient to make a gospelle [...]) some vvhereof are good & Catholike, some most vvicked & Satanical: but for a conclusion let this suffise, that VViclef no lesse then Berengarius (saue that VViclef dyed an heretike, tvvise VVicless o [...]ten [...]. or thrise relapsed & periured) recanted al his gospelling noueltie, at the lest thrise, as M. Fox signifieth. And [Page 31] therefore if these men vvil needs haue him a Protestant, because he some times, & in some things sayd as they say surely they haue no cau [...]e so extremely to brag of him, as M. Fox doth, seyng he so oftentymes reuoked such sayings & condemned them: as appeareth by these vvords Fox Act. & monumēt. pa. 91. of his re [...]ocation set dovvne in M. Fox: I desyre my lord god of pardon and forgeuenes. And now againe [...]s before also, I do reuoke and make retractation, most humbly submitting my self vnder the correction of our holy mother the church &c. the yere 1377. After vvhich time he made yet againe an other reuocation, the yere 138 [...]. as in the same author ap­peareth. pa. 9 [...]. Albeit al this notvvithstanding, M. Fox reciteth as a verie great argument of the gospel, that VViclefs sect Ibid. increased priuily, and daily grew to greater force: truly so great, that they made traiterous conspiracies against the king him self, as is recorded in the Acts of Parla­ment Henrie. 5. [...] 2. cap. 7. [...]. [...]ol [...]. Virg­ [...]nstor. lib. 2 [...] and common stories, and in part [...]auntingly no­ted by M. Fox, vvho vvriteth that king Henry [...]. decreed most cruel punishement against such as should hereafter so­low VViclef [...] doctrine, against whom he held a Parlament at Le­ [...]ester: Fox vbi supra pa. 173. the which peraduenture saith the [...] had no [...] bene so wel holden at London, because of the fauourers of the Lord Cobham and other VViclefs solovvers.

But to returne to my purpose of VViclef and to end his storie, although most Protestant vvriters (as I haue said) recken him for one of their chief & most reuerend Apostles, namely M. Fox vvho plac [...]th him in redd let­ters, [...] [...]. VViclef an he­retike to the Ca [...]nistes. first in his Calender, Ihon wiclef, preacher, martyr (though he dyed in his bed searce an honest man) yet some other Protestāt vvriters there are of a more sincere & vpright iudgement, vvho for the reasons abo [...]e noted, Vadianus d [...] Eu [...] lib. 5. pag. 162. recken him (as he deserued) in the number of ranke here­tikes. Amongest vvhom Ioachimus Vadianus of Zurich a right Zuinglian, vvriteth of him, that albeit he saw som­what in matter of the gospel yet in nounull [...]s foe le lap [...]us est, in sundry points of religion he vvas fowly ouerseen, & much Pantaleon [...]. pa. 110. more geuen to sco [...]fing & prating, then became a sober Diui­ [...]e. And Pantaleon a sacramentarie likevvise, in his Chro­nologie [Page 32] accounteth him for an heretike, as he doth also his scholer Ihon Husse though canonized by M Fox for Maij 2. Iuly 8. a martir, as likevvise he is in the Scottish Calender, of vvhom he saith further, & that by vvarrant of that great Apostle Martin Luther, that quibusdam bonis multa pesti­fera admiscuit, amongest a few good things he mingled a num­ber of wicked & pestiferous. And these are the principal vvhich since Berengarius time haue bene publishers of the Zuinglian faith touching Christ not present in the sacrament.

11 ¶ Out of al vvhich, before I conclude this chapiter, one general & infallible rule I vvil sett dovvne cōmonly ge­uen A sure rule to discerne an [...]. Maior. by al Diuines to proue any sect or opinion heretical: and the rule is; that ‘VVhensoeuer there ariseth any prea­ching or doctrine in the church, to the Christian people nevv and straunge, and vvhich the Pastors and Bishops of the church reproue and disallovv as false: such prea­ching & doctrine certainly is heretical.’ This proposition is iustified by the vniuersal tenor and drift of the vvhole testament old & nevv, in al places vvhere it entreateth of the Catholike church of the nevv Testament: for so The visible Church eter­nal. much as of that church it vvas of old prophecied (& by Christ performed) that it should be put in possession of al truth, and by the meanes of Bishops, Prelates and Pastors, held in the same truth by vertue of the holy ghost, and continued vvithout error vntil the end of the vvorld. The knovvledge of truth in this Church shal be Psal. 11. 9. cap. 2. 3. cap. 54. 13 abundant as the waters of the sea: God shal be therein a perpetual teacher: God shal make vvith that church such an eternal couenant, that the truth once deliuered to it, shal cap. 39. 21. be continued from one to an other, from seed to seed, from generation to generation for euer so long as the vvorld endu­reth: god shal set vpon the vvals of this church, right, true Esa. cap. 60. 18. cap. 62. 6. vigilant pastors and vvatchmen. which neuer at any time day nor night shal cease from preaching the truth. Thus the prophetes foretold. For performance of vvhich Christ promised to be vvith them for euer, al daies vntil the end of Matth. 2 [...]. [...]. the world. He promised them the holy ghost, the spirit [Page 33] of truth, to abide with them and their successors, for euer to Ioan. 14. 17 Cap. 16, 13. teach them and leade them in to al truth: vvhich spirite he sent at the time appointed in the day of Pentecost: & fi­nally for this purpose, before his departure out of this Act. 2. vvorld, he placed in his church, Apostles, prophetes, pa­stors Ephes. 4. 1 [...]. Act. 20. 28. & doctors, to rule, gouerne, maynteine & preserue in truth that his church (so dearly purchased vvith his blud) vntil his second comming to iudgement. Thus much for the profe of this first proposition. Ioyne there­to for a second: ‘But the doctrine of Berēgarius vvas nevv Minor and strange to Christian people, and condemned gene­rally by al Bishops and Pastors then liuing in vnitie of Christs church ouer the vvhole face of Christendome.’ The proofe of this, is gathered out of al historiographers liuing about those tymes, and out of the practise of the church. For as before is noted, a number of Councels, some general, many particular vvere essembled against it, and condemned it, at Rome, at Vercellis, at Tours, in Ita­lie, in France, in Germanie, and other parts of Christen­dome: & as the Histories record, Berengario, illiu [...] temporis Papir. Mass [...]n vbi supra, in Henric [...] rege. Theologi bellum omnes indixere. The Diuines of that time euery one, bad warre and defiance to Berengarius, so soone as be durst publish his new opinion of the Eucharist. Here of the conclusion folovveth plaine, and most assured, that Conclusion. Berengarius opinion vvas heretical: & therefore the con­trary, that is, the Catholike opinion, vvhich holdeth a­gainst Berengarius, is the true doctrine of Christ and his Apostles, deliuered by thē to the church, & in the church conserued and continued in al ages, in al times, in al Ca­tholike countries and realmes vntil our age. VVherefore to end the argument of this chapiter, & vvithal to stoppe the vvrangling of certain English Diuines, vvho more like Grammarians and sophisters, then vvise or learned men, very childishly thinke to auoid vvhat so euer is al­leaged for Christs presence in the Sacrament, by con [...]er­ring together certaine vvords and phrases, by vvhich kind Calu. Instruc­tio. contra Li­bertin [...]s, ca. 1 [...] of Diuinitie they may (and some of their brethern do) in­ferre Christs presence on the crosse to be tropical and fi­guratiue [Page 34] no lesse then in the sacrament: to proue I say, that the church and al auncient fathers according to the scriptures, vvrote and meant as I haue before declared, I vvil shut vp this matter vvith Erasmus vvords, vvherein also I vvil comprise the summe in a maner of al that hi­therto hath bene declared; vvhose authoritie I vse the ra­ther, for that the Protestants somtimes much extolle him as a great profound Diuine, deepely seene in the Fathers, and no enemy to their side, to vvhom among others the Ievv. defense of the Apo­logie, part. 2. cap. 16. diui­sio. 2. chief proctor of the English church M. Ievvel yeldeth such high praise, as that he calleth him a man of famous memorie, whose name for learning and iudgement hath at al times among the learned bene much esteemed: with whom the Catholike writers (D. Allen Cardinal, D. Harding, D. San­ders, Erasmus faith of the sacra­ment. D. Stapleton &c. vvhom he termeth the yonge Lou [...] ­nian Clergy) may not wel compare in the profound knowledge of the Doctors without blushing. VVherefore this man so wel esteemed among the learned, & of so profound knowledge in the Doctors, concerning this matter vvriteth thus. Membra [...]im discerpi. ‘Protesting his ovvne faith, vz that he had rather be drawen in peeces, then to become of Berengarius opinion, and thinke of the sacrament, as the Zuinglians do; & that he vvold rather susteine al miserie, then to defile his consci­ence The grounds of Erasmus faith. Erasmus l [...]. 19. epist. ad Conrad. P [...]ll [...] ­c [...]num. pag. 676. vvith so fowle a sinne, & therein depart out of this life,’ the reasons of this his constant persuasion thus he yel­deth: I could neuer be induced to beleeue otherwise, then that the true body of Christ was in the sacrament, for that the wri­tings of the gospel & Apostles expresse so plainly, The body which is geuen, & The blud which is shed: & for that, this thing so wonderful wel agreeth with the infinite loue of Plaine scrip­tures. God towards mankind, that whom he redeemed with the body and blud of his sonne, those after an inexplicable maner he should also feed with the body & blud of the same his sonne, Idem lib. 2 [...]. [...] pag. [...]17 [...]. and by this secrete presence of him, at is were with a sure pawne or pledge comfort them vntil he shal returne manifest and glorious in the sight of al. Thus for the scriptures, the gospels and S. Paule, and the cleare euidence of this faith touching the sacrament vttered by them: vvhich vvas to [Page 35] him, as he vvriteth, an vnmoueable foundation to ground Immobile [...] damentum. vpon. Novv for the auncient fathers & Councels of the church, thus he procedeth: Seing then we haue so manifest warrant from Christ and S. Paule: whereas besides it is most evidently proued, that the auncient writers, vnto whom not Consent of auncient fa­thers. without cause the church yeldeth so great credit, beleeued with one consent, that in the Eucharist is the true substance of Christs body & blud: whereas vnto al this is ioyned the constant au­thoritie of Councels, and so great consent of Christian people: 1. Cor. 13. 1 [...] Matth. 26. 29. let vs also be of the same mynd concerning this heauenly misterie; and let vs in a darke sort feed of that bread and cup of our lord, vntil we come to eate and drinke it after another sort, in the kingdome of God. And I wish with al my hart, that they who haue folowed Berengarius in his error, wold also fo­low him in his repentance. Thus Erasmus, a man of profound knowledge in the auncient Doctors, vvith vvhom if the yonge Doctors of the Catholike Clergie may not wel compare without blushing, much lesse may the yonge scholers & preachers of the Scottish and English congregations, vvho for sound learning, & substance of Diuinitie, so long as they liue (I suppose) vvil not be vvorthy to carie the books after those former. And therefore being content, that on both sides such great & peerles authoritie be ge­uen to Erasmꝰ as M. Ievvel chalengeth for him, thereof I cōclude, that the auncient fathers, according to the plaine scriptures, alvvaies thought and taught, that in the ho­ly Eucharist is the substance of Christs body and blud & that a Christian man vvere better to suffer any torment, and most cruel kind of death, then to be of an other o­pinion. And vvith Erasmus I vvish, and our Lord of his mercy graunt, that those of our poore Iland both En­glish Ubi supra p [...]. 1178. and Scottish, who haue folowed Berengarius in his impudent error (for so Erasmus termeth it) may also folo [...] him in his repentance & execration of the same impudent error, whereunto Erasmus persuadeth them.

OF BERENGARIVS HERESIE RENEVVED IN THIS AGE.
CHAP. 2.

HAuing novv declared the truth of the Ca­tholike beleef touching the blessed sacra­ment, & hovv the faith thereof vvas con­tinued from the first primitiue church of Christ and his Apostles (vvith very smale gainsaying in the first thousand yeres, & somvvhat more in the next 500) vntil the time of our fathers, vvherein Luther & certaine other vvith him be­gan that vvhich novv is called the Gospel by the Protes­tants, but an vniuersal gulph of heresie and Apostasie by Catholiks; it resteth, that I plainly sett forth, hovv that heresie of Berengarius novv maynteyned in England & Scotland, began first, vvhen Luther broched this nevv Gospel

1 ¶ The original, hereof is to be referred to Luther him self, no [...] only in general for that he brake al order & dis­cipline of the church, refusing the obedience, vvhich by Christs ovvne precise ordinance vvas due vnto it, & the Matth. 18. gouernors thereof, & so gaue free libertie by his ovvne crāple, by vvriting, arguing, & disputing, to interpret the scripture as ech man listed, vvithout regard to antiquitie, vniuersalitie, consent of al Christendom besides, of al fathers, Bishops & auncient Councels (vvhich example Luther author of the sacra­mētarte here­sie. and behauiour vvas in general the cause and founteyne of al heresie, Apostasie and Atheisme, vvhich from such contempt & self liking arrogancie must needs arise, as vve see by experience) but also in special the first origin [Page 38] and spring of this Berengarian heresie in our age is to be attributed to him: partly because by his doctrine he ab­olished Genes. 4. 3. 4. Gen. 1. 20 3 Reg. 19. 14 [...] Paralip. 15. 3. Daniel 3. 38. Dan. 12. 11. Malach. 1. 11 Heb. 7. 11. 12 Cyprian. de ca [...]a Domini. See after chap. [...]2. num. 2. 4 5. that vvhich in this dreadful mysterie is prin­cipal, that is to say, the sacrifice and vvorship due to god performed therein, vvhich is euer most necessary in eue­ry religion, and by vvanting vvhereof, the prophetes, A­postles, and holy Doctors vse to describe and expresse a godles and irreligious, a prophane, Atheistical or Anti­christian state of people: partly because he protested, that him self vvas maruelous desirous to haue also denied the real presence (thereby the more to spite and greene the Pope) if so be he could vvith any probabilitie, ether haue framed the vvords of Christ spoken at his last sup­per, to that part also of the Berengarian heresie; or haue induced his ovvne conscience, to thinke such a symboli­cal presence and real absence of Christs flesh from the sacramēt, euer to haue bene entended by Christ: vvhereof thus him self vvriteth in the 7. Tome of his vvorks (as they are set out by Melanc [...]hon) in an epistle sent to certaine of his scholers: Lutherus Ecclesiastes & euange­lista Luther Tom. [...]. VVittem­berg. sol. 502. VVittembergensis, Christianis Argentinae &c. Hoc diffiteri nec possum, nec volo &c. Luther the preacher and Euangelist of VVittemberg to the Christians of Strasou g. Thus much I ne­ther can, nor wil denie, that if Carolostadius, or any other man fiue yeres ago could haue perswaded me, that in the sacrament was nothing els but bread and wine (without Christs real presence) he truly had bound me vnto him; and I wold The Protestāts rule to inter­prete scripture haue accepted that as a very great benefite. For in examining and debating that matter I tooke maruelous paynes, and strey­ned euery veyne of body and sowle to haue ridde and dispat­ched Probe perspi­ [...]u [...]am hae re Papatui cum primis me val de incommo­dare poss. Textus Euan­gelij nimium apertus est & potens. my self thereof because I saw ful wel, that thereby I might haue done notable harme and damage to the Papacy. But I see my self taken fast, & that there is no way to escape. For the text of the gospel is to cleare & forcible; which can not easely be shaken, much lesse ouerthrowen by words & gloses deuised by giddy braynes. Thus Luther: after he had by sundry vvritings and persvvasions, vvhere he bare any svvay, taken avvay the sacrifice: shevving him selfs as for­vvard [Page 39] to haue abolished in like maner the sacrament (vvhich except it haue the true presence of Christ, is no sa­crament of his institution, & consequently no sacrament a [...]al) saue that the vvords, vvhereby Christ ordeyned the same, stoode against him so strong and pregnant, that he could deuise no shift to auoyd them.

VVhich conclusion and confession of Luther, albeit to mer of reason & conscience it should more haue con­firmed & established the truth of Christs real presence in the sacrament, seing Christs vvords vvere so strong and mightie, that they compelled & enforced as it vvere against his vvil, this mortal enemy of Christs church to graunt that, vvhich othervvise he most gladly vvold haue denyed: yet in that lose and dissolute time, vvhen euerie man by Luthers example tooke libertie to deuise vpon the scripture as Luther had done; these very vvords of Lu­ther gaue great occasion to his felovves and compartners to inuent some farther & sovvler shiftes, & to put that in practise, vvhich Luther vvold ful fayne, but hauing as then some remorse of conscience & regard to Christs vvords, durst not.

2 ¶ For vvhich cause, Carolostadius a companion then of Luther, & Archdeacon of VVittemberg (of vvhich citie Carclostad. fa­ther of the Caluinists. Luther calleth him self preacher & Euangelist) folovving Luthers example of framing the sense of scripture after his ovvne priuate spirite: and considering better Luthers ground & rule of interpretation (vvhich vvas so to inter­prete, as he might most endamage the Papacie & church Catholike) vvent a litle farther, and deuised a vvay, hovv to defeate those vvords vttered by our Sauiour, vvhich so hampered & entangled Luther, that he could no vvay rid him self from the power & manifest clearnes of them. Carolostad. in­terpretation of Christs vvords His way vvas, not to expound them of the sacrament vvhich Christ deliuered to his Apostles but of his visible person sitting at the table, as though Christ had said, Eate and drinke, for I am he, that must dye for yow al, & this my body is it, which must suffer on the crosse for your redemption. And this iuterpretation Carolostadius instified by diuers [Page 40] reasons, which Zuinglius reherseth, whereof these be the Zuingl. Tom. 2. ad Matth. Rutling. de ca [...]a. fol. 155. principal. First, for that the Prophetes foretolde that Christs body was that, which was to be crucified; so that looke hovv many testimonies and places may be gathered out of al scripture old and nevv to proue Christs passion, so many could Carolostadius heape to approue this his expositi­on. A second vvas, that Christ here vsed a sodayne Apostro­phe, Ibid. in responsione ad Billi­canum et Re­gium so. 261 and turning away of the word (This) from the bread to his body, as he did likewise in the words, Thou art Peter (a rocke) & vpon this rocke I wild buyld my church. VVhere the first rocke (after the Protestants iudgement) is spoken of Peter, the second is sodainly turned avvay from Peter to One lye built vpon an other. The rock in both places hath one re­lation to Pe­ter. Christs person. His third reason more probable then al the other vvas, for that whereas Christ toke bread in to his hands, and before had spoken of the bread in the masculin gen­dre, [...], sodenly he changeth it in to the neuter gendre, hoc, [...]. VVhich reason as it somevvhat maketh for Caro­lostadiꝰ bad conceyte, so it quit ouerthrovveth the com­mon Hoc, this, in Christs vvords hath not rela­tion to the bread. and general exposition of al other Sacramentaries: vvho altogether take this for their sure ground, that Christ said, This (bread) is my body. VVhich as it is most false, so Carolostadius their great father and patriarch refelleth it by Christs manifest vvords, vvhich possibly can not ad­mit such construction, as Carolostadius truly teacheth them; vvhereof more shal be spokē hereafter. For the pre­sent, Cap. 4. num. [...]. it may suffise vs, that vve knovv Carolostadius sen­tence and peruersion of Christs vvords, vvhich consisted in this, that he chaunged and altered the first syllable, hoc, This, in to Hic, here. Hoc est corpus meum. Here is my body: or THIS. HERE. as Sleidan the Protestant Historiographer reporteth the matter, his interpretation vvas, Hic sedet corpus meum. Here Sleidan. Com­mēt lib. 5. sol. 7 [...]. Mus [...]ul. in lo­cis communib. cap. de cana Domini. pag. [...]4. sitteth my body. Certain bretherne (saith Musculus, meaning Carolosiadius vvith his sectaries) refer the particle [...], This, not to the bread, but to the very body of Christ, as though turning his finger to him self, Christ had sayd, This body which here yow see before yow, shal be geuen for yow.

Before I proceed farther to shevv, hovv this Berenga­rian infidelitie multiplied, I thinke it conueniēt, for that [Page 41] this man is the very roote & founder of it in this our A description of Carolostad. age, to describe briefly out of autentical and assured vvit­nesses, such as the Protestants can no vvay refuse, vvhat maner of man this Carolostadius vvas: that as before I Cap. 1. num. 8. 9. 10. shevved al the patrones of this heresie from Berengarius, to haue bene most vvicked men & detestable heretiks: so vve may note hovv this man perfectly resembleth those his forefathers, & vvas lead by the same spirite, by vvhich they vvere. Philip Melancthon, vvho liued in VVittem­berg Melancthon in epistol. ad Freder. Mic [...] ­niam. vvith him, in his epistles vvriteth of him thus: Caro­lostadius primum excitauit hunc tumultum &c. Carolostadiut first of al in our memory made this sturre about the sacrament: a rude sauage man, without wit, without learning, without com­mon sense, who for ought we could perceiue, neuer so much as vnderstood any office of ciuil humanitie so far of is it that euer any token or signe of the spirite of god appeared in him. Thus Luther Tom. 3. Ienens. sol 65. Kemnit. de cana Domin. pa. 214. Melancthon. Luthet in the second part of his booke con­tra caelestes prophetas, against the heauenly prophetes, & Mar­tinus Kemnitius in his booke de caens Domini, vvith diuets others, testifie of him, that he vvas instructed by the deuil, and that him self vvas vvont to bost among his frends & scholers, that there came to him a straunge man, vvho taught him hovv to interprete the vvords of the supper, This is my body, & especially that first syllable, This. This Vel diabolus fuit, vel diaboli mater. master, Carolostadius supposed to be a prophete sent from heauen: but saith Luther, it vvas certainly the deuil, or the deuils dame. VVhich deuil aftervvards, fully & perfectly (as they vvrite) possessed Carolostadiꝰ. So that Alberus a great Alber. contra Carolostadia­no [...] Z. 4. pa. 1. Y. 2. pa. 1. Luther. in col­loq. m [...]nsalib. so. 367. 373 doctor among the Protestants, in his booke against the Carolostadiās vvriteth expresly, that the deuil dwelt in him cor­porally: yea that he vvas possessed with many legions of deuils. In like sort Luther verely beleeued that the deuil spake out of him. For vvhich cause he calleth him a deuil incarnate, diabolum incorporatū, and vsually, vvriting against him, so frameth his vvords and vvriting, as though he dealt vvith a deuil, in the forme of a man: That I cal him Deuil (saith Ego ad illum non respicio, sed ad cum▪ a quo obseus est qui per ipsum etiam loquitur Luther) let no man marueil thereat. For I make no rekning of Carolostadius, I regard not him, but that other (deuil) of whom [Page 42] he is possessed, who also speaketh by him or thorough him. To be short, three dayes before his death, the same deuil came to him in forme of a man, cited him to appeare, & in fine tooke him avvay out of the vvorld, as vvitnes­seth the sorenamed Lrasmus Alberus, and other Protes­tant Alber. vbi su­pra, s. 1. pa. 1. Ioan Soul. lib. 50. causatum cap. 50. vvriters. This vvas that Carolostadius, vvho among many other singularities vvherevvith he ado [...]ned the Protestant-gospel, especially brake the ise before them, and vvas then first Apostle and guide in tvvo chief points: in incestuous marriage, and denying Christs presence in the sacrament. For he being a vovved priest, first of al, euen before Luther, ioyned him self in pretended vvedlocke to a sister, and vvithal vvith helpe of his familiar, deuised that interpretation of Christs vvords, vvhich before is noted. After vvhom came diuers others, vvho though dif­fering from him in particular circumstance and maner of expounding that short text, yet al buylt vpon his founda­tion, and thereof raised one & the self same conclusion, that the sacrament vvas only a signe, & Christs true body & blud remoued as far from it, as the highest heauē is from the lovvest earth, as Beza spake in the assembly of Poissye, & is commonly found in al the sacramen­tarie vvriters.

3 ¶ The first that folovved Carolostadius, vvas Hulde­rike Zuinglius, made from a parish-priest, a Minister, and an Apostata, vvho not condemning the exposition of Carolostadius, liked yet better of his ovvne conceite (as al heretiks do) vvhich vvas, to applie Christs words to the Zuinglius ex­gesition of Christs vvords sacrament, but to expound the second particle (Est, is) by the vvord significat, doth signifie: so that the meaning of Christs vvords according to him is, This is my body, that is to say this being mere bread doth signifie my body. And this, Zuinglius supposed to be the true sense and mea­ning Zuingl. Tom. 2. commēt. de vera & fal [...]a religione. cap. de Eucharistia fol. 209. 210 of the holy ghost, & vsually arresteth him selfe vpon that significatiue exposition of the second vvord, is, as Carolostadius preferred the turning avvay of the first vvord This: and therefore in diuers vvorks & treatises heapeth vp together a number of places, vvhere the vvorde, est, [Page 43] must needs stand for significat: and finally this interpre­tation Zuingl. Tom. 2. in epist. ad Matth. Rut­ling. fol. 158. See after cap. 20. num. 1. 4. he accompteth so sure and sound, as that he boldly pronounceth, it can neuer be refelled by any scripture. Hovv­beit these tvvo Commentaries thus made vpon Christs vvords, that of Carolostadius, and this of Zuinglius, Lu­ther vvho wrote many books against them both) com­paring Luther. Tom. 7. defensio verborum caenae &c. fol. 386. Hoc enim nihil prorsus simile veri habet. together: If (quoth he) I should geue sentence in the question betwene Carolostadius and Zuinglius, I wold boldly pronounce, that Carolostadius exposition were the more probable for their heresie then this other of Zuinglius. For in this, there is no colour of truth.

Next folovved Oecolampadius, first a frier, after an Apostata like those other, vvho inuented a third shift; vvhich vvas to leaue the first vvord This, and the second Oecolampad. exposition of Christs vvords vvord is, in their proper and vsual signification, but to alter the vvord body, in to a figure, and so to yelde the sense as though Christ shold say, This is a figure of my body. And yet (vvhich stil is to be marked) thus did Oecolāpa­dius, not disprouing that of Carolostadius, no more then did Zuinglius, but preferring his owne: marie with free libertie & licence to his gospelling reader to take vvhich he listed, because both suffised vtterly to destroy Christs real presence. VVhereof thus vvriteth Balthasar Pacimō ­tanus head of the Anabaptists, in his letters to Oecolam­padius. Zuingl. & Oecolampad. epistol. lib. 2. fol 64. I am very glad to vnderstand, that yow dislike not Ca­rolostadius bookes of the sacrament. This your iudgement wold I ful fayne haue wrong out before. For I knew right wel, or at least I supposed, that your opinion and ours disagreed nothing at al. But yow alwaies answered me in obscuritie: and sure­ly it was wisdom so to do, and the time required it. But now the time is to preach on the howse top, that which before was whispered in corners. So that albeit Zuinglius and Oeco­lampadius made choise & better esteemed (as hath bene sayd) ech his ovvne imagination, yet they approued ful wel that of their first founder Carolostadiꝰ, for that these three opinions vvere in substance al one, and al tended to one scope and marke.

[Page 44] 4 ¶ This licence of turning and tossing the sacred vvords of our Sauiour being once geuen, & forthvvith by like right taken and practised of euerie sectarie that had any colour of learning and vvit; many more ensued Other sacra­mentarie ex­positions of Christs vvords about the same time, one vpon an other, vvho al buil­ding vpon the foundation of Carolostadius, and tending to one end, that is to remoue the presence of Christ from the holy mysterie, yet by diuers sundry vvaies vvrought the same; e [...]h after his ovvne peculiar fansie, perverting & vvresting the vvords of the Institution. vvhose seueral Luth. Tom. 7 VVittem de­fensie v. b [...]ū [...]n [...] &c. [...]ol. 387. corruptions & manglings Luther in one place reciteth & refuteth to the number of six, one vvhereof (to vse Lu­thers vvords set as it were on the racke, & cleane inuerted & turned vpside downe the whole text, transposing the first word (This) from his first place to the last, thus expounding the sentence, Take and eate my body, That which shal be deliuered for yow, is this. An exposition much like to that vvhich Mus­culus Muscul. in lo­cu communi [...]. cap. de [...]a [...]a Dom [...]. num. 2. pa. 324. mentioneth geuen by certain his bretherne in these vvords, Corpus meum quod pro vobis dabitur, in ordine rerum spiritualium est hoc, &c. my body which shal be geuē for yow, in order of spiritual things, is this, to vvit, a mysterie of spiritual foode, this bread of life. After this and certain other Luther vbi supra. of like qualitie r [...]hersed by Luther, he addeth, that besi­des those six, vt septenarius numerus compleatur, sunt qui di­cunt non esse articulos fidei &c. to fil vp the number of seuen, other there are which say, this is no article of faith, and there­fore men should not striue for it, but euerie man be left to his owne opinion, to iudge what he listeth. These men treade vnder their feete and destroy al. And yet (saith he) the holy ghost is in euery one of these: and none wil be reproued of his error in these so diuers & contrarie expositions, whereas the text can beare but one direct & true sense. So grossly the deuil mo [...]keth vs. Hovvbeit al those diuersities and contrarieties obiec­ted by Luther, Zuinglius taketh for no absurdities, but vvith great facilitie (as he thinketh) econcileth and iusti­fieth al as very good & Euangelical, specially that of Simlerus in [...]ita `Bullin­gers, fol. 18. Carolostadius, vvhom the Sacramentaries acknovv­ledge for one of their first & principal Doctors. Zuingliꝰ [Page 45] vvords are: Carolostadius that good and godly man doth ex­pound Zuingl. Tom. 2. ad Matth. Rutling. de cana. sol. 155 the words of the supper, as though Christ had directed them not to the bread, but to him self, Take, eate, for I must yeld vp this my body for yow. And ansvvering some, vvho ob­iected this diuersitie of opinions, vvhich vvere amōg his felovves & comparteners, he vvriteth thus: Apud nos de Ibid. in r [...]sponsio. ad Bill. [...] Regium [...]l. 261. Eucharistia nihil vere est dissidij &c. Amongst vs concer­ning the Eucharist truly there is no discord. One thinketh there is an Apostrophe & turning away of the word Hoc, This. An other maketh [...] of it, that is, thinketh that to be put in the first place, which should be in the last. Againe, an other supposeth and auoucheth, that a trope and figure is in the worde est, is: an other wil place the figure in the words body and blud. Al which haue one meaning, and their diuersitie ought not to offend any man. As when captaines en­tend to ouerthrow some aduersarie fortresse, they cā not be said to disagree, albeyt one be of mynd to batter it with gunnes, an other wold vndermyne it, a third wold get it by scaling: for they al agree in one, that is, to ouerthrow the fortresse. By VVho is a right Z [...]in­glian or Sa­cramentarie. vvhich conclusion, vve may learne one good and sure rule to vnderstand the true mynd and meaning of the Sacramentaries, as they novv are commonly called, or Caluinists, or Zuinglians, or Berengariās (for these vvords Name of zuinglians, or Cal­vinists. must I needs vse, not only to expresse the difference be­tvvene them & the Catholikes, but also betvvene them & the Protestants of Germanie commonly named Lu­therans) and vvho is rightly to be accounted of their side. The rule is, that any sectarie if he so vvrite, or preach, or beleeue in this matter, that he gainsay the Catholike faith & deny the real presence of Christ, he is a true gospel­ler of the Sacramentarie side, & hath the right sense of their gospelling faith, vvhich laboureth only or princi­pally to abolish that former Catholike faith of Christs re­al presence, & in place thereof to establish a real absence. And so vvriteth Musculus very expresly: Omnes vt a me, Muscul. in lo­ [...] commun. cap. de can [...] [...]. pag. 322. vel inter se in hac causa dissideant &c Al men ( [...]ith he how soeuer they disagree from me, or among thē selues, in this matter of the sacrament, so they mainteyne not the Papistical impietie, [Page 46] embrace them as my louing brethern in the lord. The reason is, for that they al, be they Berengarians old or nevv, or Petrobrusians, or Albigenses, or Anabaptists, or Trinita­rians: they entend the ouerthrovv and destruction of the Catholike faith of Christs presence, and labour to bring in the Zuinglian absence, vvhich is the matter that these men principally desire. And therefore so as they agree in this, al other errors are venial and pardonable, vvhat Si errarunt, errarunt in li­tera, non in spiritu. Responsio, ad Bi [...]ic. & Re­gium vbi sup. so euer they teach, and hovv so euer they erre: and if they may be said at al to erre, yet at last they erre in the letter, not in the spirite, in a circumstance, not in the substance, as Zuinglius vvriteth in the place last quoted. And in an other place, vvhen Luther obiected to him, that there were among his folovvers diuers sectes, he ansvvereth: Zuingl. Tom. 2. in Exe [...]si ad [...]uth [...]rum fol. 362. It is starke false. There are no sectes, no diuisions amongest vs. VVe al, both I, and Oecolampadius, and Carolostadius, and the rest agree in this, that there is in the sacrament only a fi­gure and symbole. Mary we shift the words of Christ diuers wayes, as we can. Asserimus symbola tantum esse, sed verba di­uersimode expedimus. VVhereof him selfe yeldeth a num­ber of examples vvorth the noting, of vvhich many are gathered together out of diuers his books, by loachimus VVestphalus a great gospeller but of an other stampe. Out of the heape I vvil here recite 4. or 5. Thus are his VVestphal. Apologia confessio. de cana do­mini pa. 62. 63. 64. vvords: Zuinglius in his second treatise of the supper of the Lord, saith that in these words, This is my body, the word (body) must be taken for the passion & death, which Christ su­steyned in his body. The like he hath in his answere to a frend 1 touching the words of Christ. The bread which I wil geue, is Ioan. 6. my flesh: Here saith Zuinglius, by the word (flesh) is meant death, as likewise when he saith This is my body, which is deli­vered Straunge ex­positions of the vvord (body) for vow, by the word (body) he vnderstandeth his death & passion. How beit in an other treatise of the supper, he saith, the bread and flesh-which Christ here mentioneth, is nothing els but faith. And yet in an other booke he is of an other iudge­ment, 2 that the word (flesh) is to be taken for the deitie. For 3 (saith Zuinglius) Christ vsing the word flesh, vnderstandeth the diuine nature, which toke flesh, so by a certain figure spea­king [Page 47] of his mortal nature, whereas he meaneth his nature immortal: he vseth the word (flesh) but meaneth the spirite, that is his diuinite, which geueth life to the flesh. In his epistle to Lu­ther▪ he taketh it for the memorie of Christ. It is called the bo­dy 4 saith he, not for that this solemne meeting, or the bread which then is broken is in deede Christs body, but for that the memorie of his body & death is then recorded. In his second 5 Non est al [...] quam diuine qu [...]dam & v [...] r [...] m [...]dest a pa­negiris. answere to Luthers Confession, he taketh it for a thankesge­uing in these words: The Sacrament is nothing els, but a certaine diuine and very manerly & holy assembly of the people and congregation of god, when they meete together to the body of Christ, that is, to the Eucharist, or thankesgeuing for Christs death, which is therefore called Christs body, for that his death & passion is then called to memorie, and thanks are yelded for so great a benefite. Thus VVestphalus: and much more to this purpose may the learned reader see in the same place. Yet one other interpretation Zuinglius geueth of this vvord (body) vvhich VVestphalus mentioneth not, vz. that the body of Christ in the Eucharist signifieth the 6 church. His vvords are: VVhen as Paule 1. Cor. 10. saith, Zuingl. Tom. 2. ad Matth. Rutling. fol. 157. that the bread which we receiue, is the cōmunication of Christs body: here it standeth for the cōmunication of the church: for that by this meanes euery man approueth him self to the church and ingraffeth him self therein as it were by geuing an othe. The same exposition he auoucheth in his Commentarie Ibid de vera & falsa religione, cap. de Eucharistia. Thus Zuin­glius. VVestphalus in the place before noted, alleageth one more exposition, taken not from Zuinglius, but Ioan. a Lasco▪ whom our late king Edward the sixt created 7 Superintendent of the congregation of straungers in London. VVhich exposition is so much the more to be regarded, because Caluin him self highly esteemeth it. vvhereof VVestphalus▪ v [...] [...] 35. 36. thus vvriteth VVestphalus. Albeit Caluin in his cōmentarie vpon the first epistle to the Corinthians putteth it out of doubt, that THIS, HOC in Christs supper pointeth the bread, yet that notwithstanding, here he defen leth the contrarie opi­of Ioanne; a Lasco, who in his booke of the sacraments of the church assureth, that it pointeth not the bread, but the whole [Page 48] forme and ceremonie, the verie external action of the supper. This glose of his reuerend brother, that HOC doth not de­monstrate bread, but the external action of the supper, Caluin Caeleste [...]ra­cul [...]m. honoreth as an Oracle from heauen. VVhere by the vvay VVestphalus geueth vs a good example, hovv much vve may esteeme the conference of places of scripture and interpretation there after, made by the Zuinglians and Sacramentaries. For (saith he) let this stand for good, Protestāt conference of scripture hovv sure [...] [...]. that the first particle HOC, this, according to Calui [...] ▪ & Ioannes a Lasco signifieth the external action. Next, vve must by like reason confesse, that Est, doth stand for Sig­nificat, vvhich Zuingliꝰ proueth by a number of textes of scripture, as before hath bene shevved, and is after like­vvise proued by M. B. Thirdly, vve may not deny to Chap. 2 [...]. Occolampadius like grace, vvho saith that scripture & al Antiquitie expounded the vvord Body, corpus, by a figure or signe of the body. Let vs now in fine conioyne al together, and thence wil arise this prodigious proposition; Haec form [...] VVestphal. vbi supra▪ pa. 37. seu actio c [...]nae significat figuram corporis Christi. This forme, ceremonie, or action of the supper signifieth a figure of Christs body.. And if Christs body stand for the Church, as the same Zuinglius sometimes affirmeth, or his Passion, or Conclusion of the Zuinglian doctrine tou­ching the Sa­crament. his Deitie, then the sense is. This action signifieth a figure & signe of the church, of Christs passion or, Deitie, & so forth. Al vvhich dravveth to this point; first, that from the sa­crament, Christs body is quit remoued, and no maner of Christs presence least there at al, more then in any other common action, place, or assembly of Christians. Next, that concerning any vvorke, effect, vertue or ope­ration vvrought in the elements of bread and vvine by force of Christs vvords, there is nothing done at al. Only in the mynd and vnderstanding of the còmuni­cants, if they be vvel instructed, somvvhat there may be perhaps. For they cōming to receiue, some perchance remember Christ, other geue thanks for his death, other thinke vpon his Deitie, other vpon the church his mystical body, and so [...]orth, ech hath some imaginati­on one or other, according as the preacher ether then [Page 49] at that instant warneth them, or as euery man by some fore-conceiued opinion directeth him self, and so the bread becōmeth to them a symbole, a memorie, a signe, a thankes-geuing &c. according as euerie man is affe­cted.

5 ¶ For this the discrete reader, vvho coveteth to knovv truly the opinion of our aduersaries (whereof in a maner al dependeth) must diligently note & remember, that as the auncient Primitiue church & bishops thereof, which in most plaine and sincere maner confesse the real pre­sence of Christs body and blud in the Sacament; attri­bute that grace & operation to the force of Christs The Zuinglian opinion of Christs vvords vvord: so the Zuinglians or Sacramentaries, vvho denie that presence, ▪ake the contrarie course & flatly resolue, the vvords of Christ to vvorke nothing, but to be as idle and vnprofitable, as if they vvere neuer vttered; & that for any thing added to the supper by them, as good it vvere to reade no chapter at al, or any chapter of the bible; that (if ye please) of Christs genealogie in the first of S. Matthevv, as the 26. & vvords of Christs Institutiō. Concerning the fathers and auncient church, their faith is sufficiently knovven by their manifold & most plaine confessions. For instruction of the simple, I vvil recite the sayings of a fevv.

Iustinus the martyr in his second Apologie for the Christians made to the Romain Emperour Antoninus, vvriteth thus: As by the word of god our Sauiour Christ Ie­sus Iustinus in Apologi [...] [...]. was incarnate, and for our saluation toke flesh and blud: euen so by the worde of God with prayer we are taught, that of vsu il bread & wine is made the flesh & blud of the same in­carnate Christ Iesus. S. Ambrose in a long chapiter by many examples proueth this force and povver of Christs vvord to conuerte the elements of bread and vvine in to his body and blud. His vvords are: Thou wilt say per­haps, Ambros. [...] [...] qui [...] tu [...]. cap 9. how is this the body of Christ, whereas my eyes teach me the contrarie? He ansvvereth: How many examples do we bring to proue, that not to be in the Sacrament which nature hath framed, but that which benediction hath consecrated? [Page 50] And after a number of examples taken out of the old The force of Christs vvord in making the Sacrament. Testament, wherein the nature of things hath bene al­tered, of Aarons rod turned in to a serpent, of the riuers of Aegipt turned in to blud, of the red sea diuided, and standing stedfast like a wal▪ of the riuer Iordan turned backe to his fountayne: of these he in [...]erreth If then the blessing or prayer made by man were able to chaunge nature, what shal we say of the Diuine consecration, where the very words (not of man but) of Christ our lord and Sauiour do worke? For the Sacrament, which thou receiuest, is made by the word of Christ. And if Elias speach were of such force, that it caused fier to come from heauen▪ shal not Christs speach be of suficient force to alter the nature of these elements, bread and wine? Thou hast read in the works of al the world, He Genes. [...]. Psal. [...]. 9. spake the word, and they were made: he commaunded and they were created. Then the word of Christ which was able to make somwhat of nothing, can it not change that which alrea­dy Ambros. lib. 4 de sacramenta cap. 4. & 5. is and hath an essence, in to that which it is not? &c. And this self same reason taken from the creation, he vseth in an other place. In consecrating the Sacrament, the priest (saith he) vseth not his owne words, but he vseth the words of Christ. Therefore the word of Christ maketh this Sacrament. VVhat word? Euen the selfe same word by which al things were made. Our lord commaunded, and the heauen was made. He cōmaunded, & the earth was made. He commaunded, & the Qua [...] opera­ [...]ius sit s [...]- [...] Christi. seas were made. Thou seest then, how puissant is the word of Christ. And in this sort he continueth a verie long & pithi [...] disputation grounded vpon manifold scriptures, to proue the infinite povver of Christs vvord in con­secration of the blessed Sacrament; vvhereof this is his conclusion. Now therefore to answere thee, it was not the bo­dy Ibi. cap. 5▪ but bread before consecratiō. But after, when Christs words are ioyned therevnto▪ then is it the body of Christ. Likewise before, the chalice had in it wine and water; but when Christs words haue wrought thereon, there is made present the blud which redeemed the people. Thou seest then how many waies the speach of Christ is able to chaunge al things. An ignorant Cyril. lib. 1 [...]. in Ioan. cap. [...]. pu [...]as nobis esse virtu [...]em mysticae benedictionis? saith S. Cy­ [...]illus [Page 51] Archbishop of Alexandria. Thinkest thow we know not the vertue or force of the mystical benediction to worke the real presence of Christ with vs? VVhere he vseth ma­ny of the examples brought by S. Ambrose, namely Vide ibid. lib. 4. cap. [...]. that of Moses rod, of the riuers of Aegipt made blud, of passing the red sea, to proue that we should make no doubt touching the veritie of this misterie, nor Iewishly aske, how Christ can make his body present in so The force [...] Christs vvord in making the sacrament. many places at once. To like effect and purpose nota­ble are the words of Eusebius Emissenus, or (as some suppose) of Faustus bishop of Rhegium (touching my purpose it is not material whether, for that ech of them liued about 1200. yeres since, and so are good wit­nesses of the faith of that auncient church) which are Euseb. Emisse­nus Sermo. d [...] corpore D [...] ­ns. these: VVhen the creatures (bread and wine) are set on the holy altars to be blessed, before they are consecrated with inuocation of the high god there is the substance of bread and wine: but after the words of Christ, it is the body and blud of Christ. And what meruaile is it, if be that with a word could create, can now alter the things which he hath created? Nay it see­meth a lesser miracle if that which he is confessed to haue made of nothing▪ the same now being made he chaunge in to a better substance. And what may be hard for him to do, to whom it was easie by the commaundement of his wil, to make al things both visible and invisible? These few in steed of a number may serue to declare what saith the auncient church and fathers had of the strength and efficacie of Christs words in the blessed Sacrament.

Now let vs vew on the other side the opinion of Zuinglius & the Sacramentaries. This Zuinglius him self maketh to be the very state of the question betwene Zuing. Tom. [...]. Respons. ad Con [...]o [...]. [...] ther sol. 431▪ him & Luther: Controuersia qu [...]e nobis cum Luthero est in hoc versatur &c. The controuersie betwene vs & Luther resteth in this point, that we on our side can neuer graunt, that Christs words in the supper should be pronounced to this end▪ Vt [...]o [...]um ver­tu [...]e quicquā [...]fi [...]atur. as though any thing were wrought by vertue of them. And albeit he can be content to permit them to be read as other parts of the scripture, historically for knowledge [Page 52] of the stone, ‘as perhaps in the old Testament, when the Paschal lamb was eaten, in the time thereof the Iewes might reade the 12. chapiter of Exodus (and yet that also he greatly liketh not, and holdeth it not so conuenient, but admitteth it no wares necessarie)’ yet The Zuingli­an [...] take al sorce from Christs [...]. Zuinglius ibid. lib. [...] baptis­tract. 1. [...]ol. 64. hovv so euer that be, very couragiously he assureth his reader, that Luther can neuer yeld any sound reasō or authori tie, that commaundeth the words of the institution to be read in ministring the supper. The like he vvriteth of the sa­crament of baptisme; Non damno vsitatam baptizandi for­mulam in nomine patris &c. I condemne not the vsual forme of baptising in the name of the father, of the sonne, and of the holy gost: yet in the meane season I nether may nor wil omit to speake the truth, which is this, that Christ appointed not in these words a forme of baptisme, which we should vse, at the Diuines hitherto haue falsely taught. And the meaning of A [...]evv forme of baptisme. these words is not, as if Christ wold haue said, VVhen yow bap­tise any, pronounce these 3 names ouer them but rather he war­neth, that such as were strangers from god and true religion, them should the Apostles bring to the true god, dedicating & binding them to his seruice by some external signe. And Cal­uin ca [...]leth it magical inchauntment, to thinke that the Cal. Institut. lib. 4. cap. 14. num. 4. [...]. [...] [...]p [...]s cap. [...]. v. 2 [...]. Bullinge. de­ [...]ad. [...]. [...]erm [...]. 6. words of Christ worke any thing in the sacrament, for that sola explication ad populum, facit vt mortuum elementū incipiat esse sacramentum. Only the declaratiō of the m [...]ste­rie to the people, causeth the dead element to become a sacra­ment. The like vvriteth Bullinger Zuinglius his succes­sor in the chaire of Zurick: The Papists superstitiously at­tribute force of sanctification to the words vttered in admi­nistration of the sacrament. For not the words, but the faith of the baptized▪ causeth that baptisme is of force and vertue. And in the gospel when Christ instituted the supper, he com­maunded n [...]t to rehearse or pronounce any thing, by vertue whereof the elements might be chaunged or the things signifi­ed brough [...] downe from heauen, and ioyned, to the symboles. N [...] [...] in Christs [...] And therefore there is no vertue at al in rehearsing the words of the Lord in the supper. As the figure or forme of letters is of no valew: so there is no force in pronouncing the [Page 53] words, or in the sound of them. For Plinie saith, words as also Plinie a good­ly Doctor. charmes or inchauntements, are of no power or efficacie. In vvhich vvords the Christian reader may first of al note, Protestant Doctors Plinie Hom. [...]. vvhat Doctors these men folovv in matters of faith, vvhen Plinie an heathen and faithles man, is brought in as a great author to determine of the vertue of our Saui­ours vvords in the sacrament. VVith like grace as Theo­dore Bez [...] annotat. in Luc. ca. 22. v. 20. Beza expoundeth the same vvords symbolically, by the graue authoritie forsooth of Homer the poete, & (as he is commonly called) father of lyes. Next, it may be obserued, vvhether Brentius the Lutheran had not lust Bullinger. in [...]. [...]irmo. part. 2. 3. cap. 1 [...]. occasion to vvrite of Bullinger & his companions as by vvitnesse of Bullinger him self he doth: to vvit, These Zuinglians (saith he) are wont to measure and limite as they please, the omnipotencie of god. To which end they vse the ve­rie self same arguments, quibus Plinius ille Atheus Epicureus omnipotentiam Dei oppugnauit: by which Plinie that godles Epicure fought against the omnipotencie of God. Then, by conference of the sayings of Zuinglius, Caluin, and Bul­linger, vvith those former of Iustinus the martyr, S. Am­brose, S. Cyril, and Eusebius Emissenus, as vve may far­ther perceiue an infinite difference betvvene that anti­quitie & this noueltie, that faith & this infidelitie, that sa­crifice and sacrament of Christ, and this sacrilegious bread and vvyne, or perhaps some vvorse matter inven­ted by Carolostadius & his Sprite; so if vve proceed on a litle farther to the practise and administration of this nevv deuised Communion, vve shal yet somvvhat more throughly see in to the essence thereof, and haue better helpe to iudge betvvene the one & the other. For before I come to Caluins opinion, vpon vvhich I must lest most of al, although in substance it be al one vvith these precedent, I thinke it good for the better vnderstanding of the reader to let him see, hovv the Protestants vse to administer this their supper vvithout superstition, and most nighly to this order prescribed by Carolostadius, Zuinglius, Bullinger, and the Tigurine gospellers after Zuinglius fasshion.

[Page 54]¶ A Germane Protestant of this time, in his booke vvhich he hath made conteyning 50. reasons, vvhy one Ioan. S [...]ut lib. 50. [...] ▪ [...] ­rum, cap. 13. of his sect (a Lutheran) may not in any vvise become a Caluinist; among other things vvriteth, that the Calui­nists or sacramentaries do so ha [...]e the words of Christs Institution, that they can not abide ether to see or to heare them, & therefore administer their supper vvithout them. Ioachi­mus Calu. 2. desens. d [...] S [...]m [...]nt. pag▪ 35. [...] min [...]r [...]d v [...]out Christs vvords VVestphalus obiecteth to Caluin▪ that the Ministers of his s [...]te in East F [...]land minister the Eucharist vvith these only vvords. Eate this bread▪ beleeue and remember, that the body of Christ offered on the crosse is the true sacri­fice for your sinnes. VVhich maner of administratio Caluin in his ansvvere iustifieth, & is (as al men may perceiue) very conformable to the assertio [...]s of Zuinglius, of Bullinger, of Oecolampadiꝰ, & those other before rehear­sed. The Anabaptists in this respect are perfite sacramen­taries: and Caluin in his booke against them, vvhere he seuerally reciteth their errors and refuteth them, con­fesseth In Germanie. that in the receiuing and administration of the supper they say nothing which we graunt not vnto them, yea Calu. Instruc­tio. contra A­ [...]abaptist. arti. 3. pa. 54. which we our selues teach not daily: Nihil dicunt (saith he) quod ipsis non concedamus, imo quod non quotidie doceamus. So that in seeing the communiō of the Anabaptists, vve see the communion of Caluinists: and the forme and fashion of the one, is a true and exact paterne of the other. Novv that the Anabaptists vsually leaue out the vvords of Christs institution, it is no lesse notorious to any man that knovveth their [...]aith, gospel, and Com­munions: whereof their practise in Munster the chief ci­tie of VVestphalia where they began their kingdome the yere 1534 may se [...]e for a sufficient proofe. One day Sleidan. lib. 10. [...]ol 152. (as Sleidan rehea [...]seth the storie) the king cōmaunded the brethern to meete in a certen place. ‘Being come thither some thousands in number, they found their supper prouided, beef, mutton tost. sod. with such varietie, as the country and time velded.’ This supper being now almost ex­ded, the king him self reacheth bread to ech one, vsing withal these words. Take, eate, & shew forth the death of the Lord. [Page 55] His Quene immediatly folowing, deliuereth in like sort the cup, saying; drinke. & shew forth the death of the Lord. M. Fox our English Martyr-maker writing the storie of Fox Acts & monumet. pa. 666. Anne Askew, Iohn Lassels, & others in the end of king Henry the 8. his reigne, setteth downe a long epistle wri­ten by the said Lassels, in which is conteyned their faith of the sacrament, which faith also M. Fox seemeth In England wel to approue, for that he saith, This martyr confu­teth the error of the Papists, which are not contente with the spi­ritual receiuing: & also he doth c [...]t o [...] t [...]e sinister interpretatiō, which many make vpon the words of the institutiō. Thus are the words of this martyr. S. Paule 1. Cor. 11. saith, That Ibi pag. 667. which I deliuered vnto yow, I receaued of the Lord. For the lord Iesus the same night in which he was betrayed, tooke bread thanked, & brake it, and said; take ye, e [...]e ye, this is my body which is broken for yow. Here me seemeth S. Paule durst not take vpon him his Lord & masters authoritie; he durst not take vpon him to say, This is my body. It was the Lord IESVS, that made the supper, which also did finish it, and made an end of the only act of our saluation, both here in this world, & also with his father in heaven. Now if any man be able to finish the act of our Sauiour in breaking of his body and shedding of his blud here, & also to finish it with his father in heauen, then let him say it. But I thinke if men wil looke vpon S. Paules words wel, they shal be forced to say as S. Paule saith, The Lord IESVS said it, & once for al, which only was the fulfiller of it. For these words▪ HOC Note t [...]i [...]. EST CORPVS MEVM. This is my body, were spoken of his na­tural presence, which no man is able to deny. Thus these martyrs. By which discourse it appeareth that they ac­knowledge, first, the words of Christs supper to be spo­ken of Christs natural presence and body, which they say is so playne, that no man is able to deny it. Next, that this so apperteyneth to Christ alone, that he only, and no man euer after him could minister this supper. [...]or so it foloweth: The act was finished on the crosse, as the storie doth plainely manifest it to them that haue eyes. Now this bluddy sacrifice is made an end of, the supper is finished. This see­meth [Page 56] to agree in part with Carolostadius, in that it de­nyeth the words spoken by Christ at his last supper, to perteyne to our Eucharist. But it agreeth much more with the sansie of Petrus de Bruis author of the sect of the Albigenses. For he taught directly, that only once, to wit in the last supper which Christ made with his Apostles, was his body truly geuen vnder the forme of P [...] Clunia [...]nsis in Tra­ctatu de sa [...] ­fi [...]o M [...]a. bread, but afterward neuer, as witnesseth Petrus Clu­niacensis, who then liued, and re [...]uted this error of his. VVhereas then these gospellers wil haue the words of Christs institution quit remoued from the administra­tion of the supper, some perhaps would gladly know in what sort they would haue it ministred. Forsooth as before the Caluinsts of F [...]is [...]la [...]d, and Anabaptists in VVestphalia vsed. VVhich M. Fox declareth thus. Here [...]x vbi supra now foloweth the administration of the supper of the Lord, which I wil take at Christs hands after the resurrection, al­though Communion vvith - out Christs vvords other men wil not be ashamed to bring their wicked Councels or foolish inuentions for them. And it came to passe, as Christ satte at meate with them, he tooke bread, blessed it, and brake it, & gaue it vnto them, & their eyes were ope­ned, and they knew him, and he vanished out of their sight, and the Apostles did know him in breaking of bread. Here we learne what is the supper, not after the wicked Coun­cels & foolish inuentions of men (for so I thinke it would be, although by error the p [...]nter set it otherwise) but after the Lords owne order, as these men forsooth haue taken it euen at Christs owne hands; and that is, that 3. or 4. of the bretherne go together, take bread, blesse it, Obiections a­gainst this communion. and geue it one to an other, without vsing any farther ceremonie, or words of Christ, or consecration. But here arise 3. or 4. great difficulties. One, whether there 1 must necessarily be other meate and prouision besides the bread of the Eucharist, as was at this supper, whence these men take the paterne of their cōmunion. A second, how it wil stand with the sinceritie of their [...] gospel to blesse the bread, which blessing they so general­ly detest, the English and Scottish cōmunion bookes re­fuse, [Page 57] & a late English Doctor in a large treatise hath Cals. against the Cros [...]. art. 4. & per [...]o [...] [...]bium. condemned, as superstitious, wicked, & magical: which words truly must needs proceede from a very prophane and Paganical hart & mouth, considering that Christ our Sauiour him self vsed it, as here these martyrs tel vs. 3 Thirdly, which perhaps is greatest of al, how they can frame their cōmunion by this paterne, where is no mention of drinke. And very probable coniecture there is, that Christ vsed none, for that (as here the storie is rehearsed) after Christ had deliuered them the bread, their eyes were opened, & Christ forthwith vanished out of their sight. And ioyne for a fourth, that if the breaking of 4 this bread were but breaking of common bread, as our M. Iewel wil haue it, & an act of hospitalitie; then foloweth Ievvel Reply against Doct. Harding. art. [...]. Diuis. [...]. it, that the paterne whereby they frame out their com­munion, teacheth them a cōmunion of such common bread as is vsed at euerie hosterie, at euerie Inne and ale-house, & therefore they can not with reason blame Catholikes, if they make no more esteeme of it. But how soeuer this [...]al out, M. Fox with his Martyrs pro­ceedeth oh, & wil needs proue, that as Christ in the Christs vvords & order [...]e [...] ­ [...]rom the sup­per. place before noted, so his Apostles had no other com­munion, nor ministred it in any otherwise. For it fo­loweth: Here also it seemeth to me the Apostles to folow their maister Christ, & to take the right vse of the Sacrament, & also to teach it to those that were converted to Christ, as mention is made in the Acts of the Apostles, where it is said: They continued in the Apostles doctrine & felowship, in brea­king of bread and prayer, & they did breake bread in euerie howse &c. By al which, he laboreth to perswade, that the Institution of Christ, as it is described by the Euan­gelists, Matth. 26. Marc. 14. Luc. 22. should quit be re­moued from the administration of the supper, and only bread broken by the minister. VVhich if he do, and withal tel & pronounce to the cōmunicants the Lords death, he maketh vnto them a persite and absolute sup­per, according as these men haue receiued it at the Lords owne hands.

[Page 58]And the verie same ministration of the supper, I fynd The Scottish [...]. practised by the Scottish martyrs▪ as writeth their friend and pat [...] Buc [...]a [...]an. About the yere 1545. one George Buc [...]a [...]. Histo [...]. S [...]t [...]. lib. [...]. [...] ▪ [...]. Se [...]carde was a [...] S. Andrewes to be burnt. VVhen the day of execution came, the keeper of the castle and his seruants ready to go to breakfast, asked George whether it would please him to take part with them. He answered he would with a very good wil. But first (quoth he) I request yow to sitte downe here at the table with me, and geue me leaue to make yow a short collation, & that I may pray vpon the bread, which as brethren in Christ [...] to eate, & so bid yow farewel. In the meane season the table was couered, & bread being set on George began to entreate shortly & plainely of Christs supper, his paynes and death, about halfe an hower. Then he exhorted them especially to mutual loue, & that they wold become perfite members of Christ, who continually prayeth to his father for vs that our sacrifice may with him be auayleable to life euerlasting. VVhen he had thus spoken and Scottish com­munion [...] [...] Christs vvords. yelded thanks to god▪ he brake a l [...]fe of bread, & reached to euerie one a peece of it, and likewise wine after him self had drunke a litle, & prayed them al that now with him in this Sacrament they would remember the death of Christ. Afterward saying grace, he retyred him self in to his chamber. By these examples we learne, how the communion is rightly ministred: namely without al words of Christs Institution: only that bread be divided among the bre­therne and sisterne, & they willed to loue one an other, The [...]zz [...] communion. and remember the Lords death.

VVhich seemeth generally to be the forme of the Zuingl. Tom. [...]. Expositio. [...]d [...] Christi­ana fol. 563. 564. Bullin. in epi­ [...]stol▪ ad Hebr [...] ­ [...], cap. [...]. Pa [...] [...]uit­ [...]rtur in [...] ­ [...]is. cōmunion among the Zuinglians in Suizzerland. For as Zuinglius him selfe, and Bullinger his successor re­hearse the maner of it: The people [...]it al a long in or­der vpon formes, and geue [...]are to one who readeth to them the 13. chapter of S. Iohns gospel. In the meane season is bread caried about in ba [...]ke [...]s or pa [...]ia [...]s, and wine in glasses. One man geueth bread to an other, & likewise of the wine. Thus endeth this cōmunion, or Sacrament of the supper, as Zuinglius termeth it. And [Page 59] Musculus earnestly disputing against S. Chrysostom, Musculus in [...] c [...]mu­nibus. cap. de cana D [...]mi [...] pa. 336. for that he attributed great force to the words of Christ, by vvhich there is made in the Sacrament a sanctification & alteration far surpassing the power of man (as S. Chryso­stom thought) among other things thus reproueth him: It is not needful that Christ should now againe sanctifie by a second repetition that which once for al he hath sanctified by the deed & word of his Institution. For that Institution once done hath sanctified the Sacramental signes for the churches vse euen to the end of the world. And that being once done by him, is of force through al churches to the worlds end without any other repetition or iterat [...]on thereof. Once for al he said, This is my body This cuppe is the new testamēt in my blud. Do this in remembrance of me: and by these words once for al he instituted & sanctified this ceremonie, & tur­ned the bread from a natural vse to a Sacramental. By which Communion vvithout Christs vvords words, especially conferred vvith those of Bullinger and Zuingliꝰ before rehearsed, & the practise of that church, a man may perceiue that al these English, Scottish, Ge­neuian, and Suizzer Protestantes agree in remouing Christs vvords from the supper, and accompt the sup­per very sufficiently & gospellike administred, if the brethern diuide bread & drinke amōng them selues in memory of Christ, without any nevv mentioning of his institution, vvhich being once done by him selfe, serueth for al, without any more a do or new repetition See the. 5. chapiter num. 4. of the same. And this is the very exact forme of the Scot­tish cōmunion or supper now in practise, as hereafter shal be declared.

7 ¶ Here before I end this chapiter, I thinke it good to informe the reader of the resolution of the church of Geneua about the matter of this Sacrament; for that of the forme we haue sufficient knowledge by this which hath bene said hitherto. Concerning the matter this is the determination of that church, as we learne by The­odore Beza. VVhere there is no vse of bread & wine, or no Beza epist. Theolog. [...]. pa. 27. store thereof, as it chaunceth at some certain time; there the Lords supper is orderly ministred, if in steed of bread and [Page 60] wine, that be taken which supplieth the place of bread & wine, ether by common vse, or at such tymes. And he obserueth right­ly The supp [...] minist [...] [...] ­ [...] In [...] [...] vvine, & enough Christs meaning, who not for nouelties sake, taketh in steed of bread & wine, such things as haue though not equal, yet like proportion or analogie of foode. As in like m [...]ner, if water be wanting, & yet the baptizing of some child may not wel be differred with edification, I truly wold baptise with any other liquor, as wel as with water. By war­rant Baptisme vv [...] [...]ut vvater. whereof, in many places of Christendom, where bread & wine is ha [...]d to come by, & stockfish with sin­gle ale more cōmon & in vsual diet, there the Protestant communion is wel & orderly ministred, if the minister with 3. or 4. brethern go together into a tauerne & eate a litle stockfish, & drinke a draught of ale, & he bid them to remember the Lords death. For whereas the words of Christs institution are no waves necessarie, but al de­pendeth on the faith of the bretherne which communi­cate: & here we learne, that bread & wine are not so re­quisite, but that other meate & drinke may supply the want thereof: whereas in this cōmunion which here I note, is both the matter and also the forme of a Prote­stant supper, who can deny but it is a ve [...]e complete & perfite cōmunion? And that not only if a man vse stock­fish, but also by like reason any other meate that nourisheth though not in equal degree as bread doth, yet in some like sort. And then as any flesh, [...]apon, p [...]g, goose, beef or mutton may serue for the one kind, so match-beer, strong or smale ale, good water, metheglin, or any such vsed li­quor may serue for the other. So that we now draw som­what nigh to the perfectiō & essēt al forme of that which ou [...] gospellers cal the supper of the Lord, which we see The [...] communion. may be had at euery breakefast, at euery dinner, & sup­per, & beuer, where there is bread & beere, or cheese & water, o [...] flesh and wine, or any such [...]. things, which nourish our bodies as bread & wine do, though not in so large maner: yet with this sober caution, that the bretherne which meete at this cōmunion, remember the death of Christ, & vse these other kinds of meate not for loue of [Page 61] [...]eltie, but for loue of Christian libertie & hatred of Papistrie: because forsooth they wil shew, that they hate the Catholike church, which vseth superstitiously (as they suppose) those only 2. elements.

But now, let vs go one step farther, & put the case, that 3. or 4. gossips meete together at a drinking, and after much good how shold talke, in sine they remember them selues, & then one willeth the other to remember the death of the Lord, & so drinke one to the other, and A Protestant communion. eate some such gossiping meate, as they haue brought, some applepie or flawne, or so forth: whie is not this as true a Protestant cōmunion, as any yet mentioned? Here is the matter of the cōmunion, that is, some foode that nourisheth the body: here is faith which is the forme, here is remembrance of Christ and his death: & then what wanteth to make vp and perfite the cōmunion? Truly I can not imagine any default touching the sub­stance & essence, but that this is as ful & complete a communiō, as any at this day ministred in England or Scot­land. For that which perhaps some man may obiect to be here wanting, vz. a minister, is an obiection more [...]it for a Papist or Catholike, then a Protestant or heretike. Among whom very few there are, who haue written, especially bookes of cōmon places, but they discourse at large, wemen no lesse then men to be priests of the new testament, although for maners sake they may not in al [...] may [...]. & mi­nister the sup­per. places vse & practise such their priesthod: & I in pa [...]t agree with them, that euery woman is as [...]it & lawful a minister, as any who ministreth in the Scottish and English congregations. Certainly Luther hath made long treatises & heapeth tegether a number of allegati­ons out of the holy scriptures, to proue al that are bapti­zed, wemen no lesse then men to be priests, & by ver­tue thereof to haue power both to preach & minister sa­craments. In the second Tome of his works he parti­cularly rehearseth al ecclesiastical functions, & proueth as wel as he can, that the execution of them al, is a like common to al that are baptized. Among much other [Page 62] talke to that purpose thus he writeth: The first office of a Luther T [...]m. [...]. lib. de Ministr [...] ecclesia institu [...]ndu. sol. 3 [...]2. priest is to preach the word, & of this depend al the rest. But this is cōmon to al. Next is to baptize: and this also may al do, euen wemen; & when they baptize, they execute a lawful priesthod & an ecclesiastical ministerie, which is proper to priests only. The third is to consecrate bread & wine. But this also is commō [...]o al, no lesse then priests. And this I aduouch by the authoritie of Christ him self saying do this in remem­brance of me. This Christ spake to al there present & to come afterwards, who so euer should eate that bread, & drink that wine Ergo what so euer was there bestowed, was bestowed on al. Nether can the Papists oppose any thing against this, besides their Fathers Councels & custome This also is witnessed by S. Paule, who 1. Cor. 11. repeating this applieth it to al the Corinthians, making them al as him self was that is to say, consecrators &c. Omnes faci­ [...]n [...] tales qua­li [...] ips [...] suit, [...]. consecratores. Forthwith after a few words he concludeth: Igitur si quod maius est, collatum est omnibus, etiam mulieribus &c. If then that which is greater be geuen indifferently to al, men and women, I meane the word and baptisme; then that which is lesse I meane to consecrate the supper, is geuen also to them. VVhich argument as a most principal, he vrgeth againe a few leaues after: VVhen the office of teaching the word is Ibi sol. 369. o [...] [...]urs [...] sol. 372. graunted to any, together therewith al that is vsed in the church, is graunted I meane to baptise, to consecrate, to bynd, to lose, to pray, to iudge. For the office of preaching the gospel is the chief, & a very Apostolical office, which geueth the foundation to al other offices, which al are built thereon. The Ibi lib. ratio­ [...] iudicij ec­clesia &c. sol. 373. like hath he in sundry places and bookes. Only he re­quireth, that whereas the right & power thus to minister is cōmon to al that are baptized, wemen no lesse then men, yet that nether men nor wemen vse this right of theirs, but where there is want of better ministers, & then also, that they do it with modestie. To which purpose & clearing of his assertion he maketh an obiection to himself in an other booke thus: But the Papists obiect the say­ing of the Apostle, Let wemen hold there peace in the church. Ibid. lib. [...] [...]brogand [...] [...]issa priuata. VVherefore the ministerie of the word is not cōmon to them & al Christians. Here vnto he answereth. I confesse, [Page 63] that it is not permitted to women to speake, as nether to men that be dumbe. For I beleeue that albeit this right is common VV [...]men [...] pre [...] ching iustifi­ed. to al, yet no man can, nor ought to practise it, but only he who is fitter then other: & to him other are bound to yeld place, that order & comlynes may be kept. And to speake (in pub­like assembly) besides the spirite, there is required a good voyce, eloquence, memorie, & other natural gifts, which who so wanteth, he must yeld his right to an other. So Paule forbiddeth wemen to speake, not altogether, but in the church, that is to say, where are men able to speake; & that for order & honesties sake. For a man is more fit then a wo­man, and the spirite doth more inspire men then women: & this is the meaning of Paules place. Otherwise how should Paule alone withstand the holy ghost, who saith Ioel 2. your daughters shal prophecie: and Act. 21. Philip had 4. daugh­ters that prophecied. Out of al vvhich & much more to like effect, he draweth this conclusion. Order therefore & honestie requireth, that men speaking, wemen should hold their peace. But where men speake not, there it is necessarie, that wemen speake. By al which we see, that the word of god forbiddeth not wemen to prophecie (that is in the new gospel to preach, no not amongst men, much lesse amongst wemen) which is the highest office, & conse­quently nether to minister the communion & baptisme, which is a great deale lesse, if so be that they haue better learning & vtterance then men haue, as oft tymes it chaunceth: or if the minister through negligence and ignorance be not able to preach the word, which per­haps in Scotland & England is very common. And of Martyr [...] [...]. Cor. cap. [...]. [...]. 5. Z [...]n. Tom. [...]. in [...]plan [...]tio. artic. 17. so. 27. In the Harb [...] ­rough [...]nn [...] 155 [...]. H. [...]. this same opinion with Luther, are Pèter Martyr, and Huldrike Zuinglius. Of the same opinion were the first reformers of our English church, M. Horne bishop (so called) of VVinchester, & others, who of this matter write thus: There is so much required in a spiritual minister, that al men be not meete for the office, & therefore with good reason wemen be debarred from it. Albeit at some time it plea­seth god to vse their Ministerie. VVherefore me thinke euen in this point we must vse a certain moderation, & not abso­lutely [Page 64] in euery wise to debar them herein, as it shal please god to serue Christ. I pray yow what more vehemency vseth S. Paule in forbidding wemen to preach, then in forbidding them to vncouer their heads? And yet yow know in the best refor­med churches of al Germanie, al the maydes be barehedded, which the preachers & learned men make no great accompt of. As much to say, that it is a thing indifferent for we­men to preach & minister the Sacraments, & may wel be suffered, no lesse then it is that maydes go with their heads vncouered, which S. Paule forbiddeth with like vehemencie as he doth their preaching, & yet the best reformed churches of al Germanie with the learned men Al Ecclesiastical povver de­riued from a vvoman. Anno 1. Eli­zab. c. 1. & 3 & ministers there, make no great accompt of it. It were very easie to proue this by a number of other Protestant writers & authorities, especially English, where a womā being supreme head of the church, from whence al ec­clesiastical power & authoritie is deriued to bishops and VVhitegift cō ­tra T. C. Tract [...]. cap. 3. diuis. 33. ministers, who hauing in her (as writeth my I. Arch­bishop of Canterbury) the supreme gouernemēt in al causes, & ouer al persons, as she doth exercise the one (apperteyning to matters ciuil & temporal) by the Lord Chauncellor, so doth she the other (concerning the church & religion) by the Archbishops; what reasonable man can deny or doubt, but that a woman, in whom is the fulnes of al ecclesiastical gouernement, may geue vnto a woman some inferior peece thereof, no lesse then she geueth the excercise of many parts vnto the Archbishop, who receiueth al his order & power from her. And whereas king Harry im­parted the exercise of his like supreme ecclesiastical regi­ment to my L. Crumwel Erle of Essex his subhead in the church of England, and vicegerent for and concerning [...]a [...] Act [...] & monument [...] pa. 52 [...]. al his iurisdiction ecclesiastical: who can with any probabi­litie of reason, yea without incurring manifest treason deny, but that as K. Harry a man gaue vnto my Lord of Essex; so the Quene a woman may geue vnto my Lady of Essex or any other, al her iurisdiction ecclesiastical: es­pecially Parlament. Elizab. anno [...]. cap. [...]. for that it is by supreme authoritie so precisely defined, that the Quene may assigne, name, and authorise [Page 65] whom so euer she shal thinke meete and conuenient, and for such & so long time, such persons being naturally borne sub­iect (as Ladies & vvemen are) to vse and execute vnder VVemens pre [...] ching iustifi [...] her, al maner of iurisdiction spiritual or ecclesiastical. And if the pattie thus assigned, named & authorised, be also vvel spoken and learned, then not only mans lavv, but also gods (as Luther and the English doctors haue before taught) iustifieth such wemens both preaching, & al other ministring. For if they may haue the greater au­thoritie to preach (and yet to be supreme head of the church is much more) then al inferior offices belonging to the edification of the church, a [...] baptizing, ministring the cōmunion, binding, losing, calling Synodes &c. may much more be exercised by them, as Luther disputeth, & manifest reason convinceth, and our English Iewel to­gether Ievv. Reply contra Hard. a [...]. 1. diuis. 30. pa. 69. vvith the Q [...]ea ler of this new Divinitie in Cam­bridge, teacheth. VVho by authoritie of S. Fabianus an auncient Pope and Martyr 1400 yeres sithence, and also of S. Bernard, vvil needs proue against D. Harding, The Z [...]ngli [...] supper. that in the Primitiue church, wemen no lesse then men made the sacrifice of the altar, and that of bread & wine, after the order of Melchisedech. VVherefore to returne to our matter of making vp an euangelical communion, hereof it appeareth I suppose sufficiently, that 3. or 4. Euangelical gossips meeting together, and eating and drinking in such [...]o [...]t, as hath bene said, make a very Fox Act [...] [...] monum. pag. 70. Luther in or­thodox. eccles. Tigurina con­ [...]. tracta [...] 3. sol. 111. exim [...]e stult [...]. true, real, perfect and absolute cōmunion touching al substance required by the Protestant doctrine. And there­fore I vvish them selues to iudge, vvhether Martin Lu­ther that reuerend Father (as M. Fox calleth him) vnder­standing throughly their meaning and sense, had not some cause to say, that Christ had bene very vnwise he vseth a more vvicked terme, vvhich I vvil nor English) to haue instituted a peculier supper: whereas otherwise the Ib [...] tractat. [...] sol. 66. world is ful of such suppers, quum caenarum huiusmodi totus mundus alioqui plenus sit: vvhich after they haue turned and tossed so many vvaies as they can, vvil proue no­thing, but (as Luther affirmeth it) a poore and vulgar ban­quet, [Page 66] or rather a rustical compotation. For if 3. or 4. vvemen Im [...] rustica commpotatio. so meeting and gossiping, make such a cōmunion, then 3. or 4. men & vvemen, & consequently as many men & boyes may serue to do the like: & so there is no rustical cortage where there is a man, his vvise & a seruant, no farmar, no Inholder, no taverne or vittayling hovvse, but the common tables haue ordinarely (if they be Christian men vvho eate there) as good & substantial cōmunions, as any are practised in the most solemne meeting of the bretherne in any congregation through out al Scotland, England, Zurike, yea or Geneua it selfe; vvhether ye re­gard the matter of the Sacrament, vvhich is, though not vvhite bread and good vvine, yet brovvne bread & smale drinke, which suffiseth; or the forme, which is nothing certaine, but only privatiue, that the presence of Christ be assuredly remoued, & Christ in cogi­tation at the most, thought vpon; or the mi­nister, for which the good man, or (if she be better tongued) his wife may se [...]e as wel, as any minister in Scotland or Geneua.

OF CALVIN AND THE CALVINISTS OPINI­ON CONCERNING THE SACRAMENT.
CHAP. 3.

AGainst the premisses it wil be replyed (I suppose) that how so euer I, ether vpon pretence of Luthers authoritie, or of myne owne conceite, disgrace and abase the Zuinglian cōmunion; yet it is wel knowen, that their writers and Doctors much amplifie & advaunce the worthines thereof: as in sundry their bookes, Apologies, and Commentaries is manifest. VVhere vnto I answere: that true it is, some such places in some of their writers are sound; but in such sort as litle cōmendeth their cōmunions. For as rebels, when they haue withdrawen them selues from their lawful Hovv the Sa­cramentanes some times magnifie their Sacrament. king appointed them by gods ordinance, and framed to them selues one of their owne crue; in the begin­ning, or so long as he please them, they much extolle & magnifie him; but vpon the first displeasure and dis­contentment, he is pulled downe againe, and brought to his old roome, or perhaps serued a worse turne: and as tyrannes vpon the sodayne advaunce their minions & favorites, heaping on them al riches and honors; whom afterwards vpon better consideration of their smale de­serts, or some other light occasion they despoyle, abase, despise, and perhaps hang out of the way: in like sort these gospellers hauing reiected the Sacrament which Christ ordeyned, and in place of it invented a toy of their owne: for some tyme and in some place against their adversaries; or for some other occasion, much praise [Page 70] and magnifie it. But after when the heate is past, and they by learning come to examine it, or by other force of truth are driuen therevnto, or without contention speake of it as it is, and as they thinke; then are they constrayned to put away al those former borowed fe­thers, and leaue it as pild, as Aesopes daw: that is, they are then driuen to confesle it to be as poore and beggerly a bitte of bread and suppe of drinke, as any vsed at com­mon tables. And this the reader shal find not only in the old Sacramentaries, but also in the new.

1 ¶ For albeit it be a common opinion among many, that Caluin and the later Sacramentaries haue some what fined the grossnes of their forefathers: and therefore the Lutheran churches of the Counts of Mansfeld in [...] Ec­clesi [...] in d [...] ­ [...]ne Com [...]tum Man [...]seldi [...] &c. an. 1559 fol. 121. 121 Germanie, in the Confession of their faith, put a great difference betwene the old Sacramentaries & the new, saying, that the old Sacramentaries, that is, the Carolostadi­ans, the Zuinglians, the Anabaptists, and such like, alwaies taught the Sacrament of the altar to be nothing else but an ex­ternal Nihil aliud quam externū at otiosum signum. & idle signe without the body and blud of Christ, & that it serued only for a token to distinguish Christians from Pagans, whereas the new teach otherwise: and Caluin to continue and mainteine such a conceite, of al other see­meth to speake of this matter most diuinely and mysti­cally; and with straunge affectation of high speach may make vnlearned and vnstable sowles beleeue, that he hath a wonderful deepe fetch in this case aboue the rest of common ministers & writers, whom M. B. in these sermons much foloweth: yet who so thoroughly fifteth and examineth Caluin, shal find in the end, that he hath no other opinion of their supper, then hath Caro­lostadius, or Zuinglius, or Occolampadius, or the Ana­baptists, or the Scottish and English martyrs, or who Caluins in­constancie. else so euer thinketh of it most basely and beggerly. For let vs by articles consider, how he runneth vp and downe, praiseth & dispraiseth, maketh and marieth it at one time mounteth alost & flieth in the ayer like a bird, straight waies creepeth on the ground like a beast: but [Page 71] in [...]ine, falleth headlong in to the cōmon dongeon with the rest of his bretherne, and whether in deed the very course and sway of their whole doctrine carieth them.

At some times he speaketh and writeth so su­pernaturally as though he were a very Lutheran, defen­ding the real presence: as for example: I say (saith Caluin) Caluin Instit. lib. 4. ca. 17. num. 11. 10. that in the mysterie of the supper by the signes of bread and wine Christ is truly deliuered vnto vs: I meane his body and blud, to the end we may grow in to one body with him, & he thereby refresh vs with the eating of his flesh and drinking of Christs flesh vvonderfully receiued in the Sacrament. his blud. And although it may seeme vncredible, that in so great distance of places (as is heauen from earth) he should passe downe to vs, and become our food; yet let vs remember, how far the power of the holy ghost excedeth our sense, and how fond a thing it is for vs to go about to measure his infi­nite Beyond [...] reason. power, by our smale capacitie. VVherefore that cur mynd or reason can not comprehend, let our faith conceiue. VVhat Lutheran wold require more then here Caluin cōfesseth? Or what more pregnant and effectual words can be desi­red to declare the veritie of Christs real presence, not in figure, trope, or signification, which wit and reason can castly comprehend, but truly & verely, so as Christ, I say Christs body and blud, notwithstanding so great distance of place, as is betwene the highest heauen & this low vale, is here truly deliuered by the inexplicable force and strength of the holy ghost, which only is able to worke such a miraculous coniunction. Againe. If any I [...]. cap. 17. num. 32. man demaund of me how this is done, I am not ashamed to confesse the mysterie to be higher, then that I can ether comprehend it with my wit, or declare it with my tonge: & Magis expe­rior quam in­telligo. to speake the truth, I rather find it by experience, then vn­derstand it. Therefore the truth of god, wherein I may safely rest, here I embrace without scruple. He pronounceth his flesh to be the meate of my sowle, and his blud the drinke. To him I offer my sowle to be nourished with such foode. In his holy supper he willeth me vnder the symboles of bread and wine to Christs flesh truly receiued vnder the symbole of bread. take, eate and drinke his body and blud. I nothing dout, but he truly geueth it, and I receiue it. And that his meaning [Page 72] is Christs true body to be not sig [...]at [...]uely or tropically but most really and truly present vvith the bread, he ex­presseth Cal [...]. de [...]ana Domini. in his litle booke De caena domini by an apt simi­litude: Exemplū valde propriū in re simili habe [...]u &c. VVe haue a maruelou [...] apt example in a like matter. VVhen the Lord wold, that the holy ghost should appeare in the baptisme of Christ, [...]e represented him vnder the figure of a doue. I [...]n Bap­tist rehearing the storie saith, that he saw the holy ghost descending. If we consider the matter wel, we shal fynd that [...]e saw nothing but a dou [...]. For the essence of the holy ghost i [...] inuisible. Yet because he wel knew that vision to be ro emptie figure, but a most sure signe of be [...]resence of the holy ghost, [...]e doubteth not to affirme that [...]e saw him, because he was represented or made present in such sort as he could beare. So in the communion of Christs body & blud: the mysterie is spiritual, which nether can be seene with eyes, nor comprehen­ded Christ [...] [...] [...] to the Sacrament. b [...] mans wit. Therefore is it shewed by signes & figures; yet so, that the figure is not a simple & bare figure; but ioyned to his veritie a [...]d [...]stance. Iustly therefore is the bread called the body of Christ, because it doth not only figure it, but also present or offer it vnto vs. This is a plain declaration, that novv Caluin vvil not separate Christs body from the Sacrament as far as heauen is from earth, but ioyne it thereto as truly as the holy ghost vvas to that doue, vvhere he vvas vvithout doubt present truly, really sub­stantially. And this being so, is it not a great shame (vv [...] some say to charge Caluin and the Caluinists vvith contempt of the Sacrament, and to say, that they haue no other opinion of it, then Zuinglius, Carolostadius, Calu. Institut. lib. 4 cap. 17 num. 14. and those other forenamed Protestants? Doubtles so he complaineth: The aduersarie slaunder [...]e [...] [...]aith Caluin) that I measure this mysterie with the squire of humaine reason, Ca [...] for the real presence. and gods power by the course of nature. But who so euer shal tast our doctrine herein, shal be rapt into admiration of gods secrete to ver. VVe teach that Christ descendeth vnto vs as wel by the external signe, as by the spirite: that the flesh of christ entreth in to vs to be our foode: that La chair ent [...] [...]sg [...]es à [...] Christ truly with the substance of his flesh and blud doth [Page 73] geue life to our sowles. In the e few words who so percei­veth not many miracles to be [...]onte [...]ed is more then a dolt [...]lu [...]quam, [...] [...] [...]. These words and other to the same effect are common with [...]aluin, as, that the symbole doth not only signifie r [...] fi­gure but truly also deliuer the thing which it figureth: that it bath the veritie which it signifieth, conio [...]ned with it: vere Ibid. [...]. 21. exhibet quod figura [...] adiunctam secum habet veritate [...]. Vbi signum est, ibi res signata vere exbibetur. VVhere the signe is, Ibid. num. 10. [...] m in Ha [...]ia i [...] Matt [...] cap. 20. [...]. 20. there also the thing signified thereby, is truly deliuered Nether must we suppose the signe to be desti [...]u [...]e of the truth signi­fied, except we wil make god a de [...]e [...]uer▪ [...]or true it is, and we must needs confesse, that the sacrament compriseth the visible signe whereunto is ioyned the thing signified, which is the ve­ritie of the same. In which kind of veyne and maner of writing he runneth on so lustely, that in his last Admo­nition Calu [...]. Ad­m [...] [...] [...]lti­ [...]a pa. [...]3. to Ioachimus VVestphalus, the principal minister & preacher of Hamburg, he boldly auoucheth his doc­trine in this point to agree with the Lutheran Confessiō of [...]uspurge, & also with Melanchthon penman thereof. In which Confession, the Sacramētaries no lesse then Ana­baptists Sl [...]dan lib. [...] [...]. & 109. a [...]e expressely condemned: and the I egates of the 4. Sacramentarie Imperial cities then present, were en [...]o [...]ced to make and put vp to the Emperour Charles a separate Confession of their [...]aith, because the Lutherā an [...]o 1530. then called Protestant-princes and Cities, for this special opinion, reiected them▪ & wold in no wise admit them to [...]oyne with them in that Confession of th [...]i [...]s com­monly Zu [...]gl [...] [...] a [...] [...] [...]. called Confessio Au [...]ust ina. As also the next yere after, when certaine cities of the Suizzers, which were then sacramētaries▪ sued to the Protestants of Germanie to be receiued in to league with them, which for some respect the Germanes much desired: yet in [...]i [...]e the mat­ter being thoroughly debated▪ the Duke of Saxonie chief Idem lib. [...]. [...]. 119. [...]. 1531. Non [...] [...]o [...] ta [...] cū [...] [...] [...]ll [...] [...]. of the Confession of Auspurg, made them answere, that for so much as they folowed an other doctrine concerning the Lords supper, it was not lawful to enter any league with them. And albeit their societie by reason of their power and forces might stand the Germanes in great steed, yet he could not so [Page 72] [...] [Page 73] [...] [Page 74] [...]ch regard that, lest gods heauy hand should fal vpon him, [...] the scripture witnesseth it hath fallen on others who to for­ [...] them silues, haue vsed the ayd and succour of such here­tikes as they were. So that Caluin in saying he agreeth with the Confession of Augusta, consequently must needs say, that he condemneth the sacramentarie heresie, and acknowlegeth Christ truly and really present in the sa­crament, in such sort and sense▪ as the Confession of Au­gusta and Protestant princes of that Confession did.

2 ¶ And certainly these words and sentences vsed by Caluin, and a number of the like, are so euident, & seeme so opposite to al Zuinglian tropes and figures, that no man could otherwise imagine: but that Caluin thought rightly inough of the real presence. Truly in this veyne of writing, his hipocrisie is so singular, that Ioachimus VVestphalus [...] [...] [...]. 7 [...]. VVestphalus seemeth to make some doubt, whether Calu [...]n in this point of controuersie thought as a Zuingli­an, or a Lutheran. His words are: Caluin vseth such art in handling this matter, he leaveth his reader so doubtful & vn­certaine, what to iudge of him: he shadoweth his speach with such colours, that sometime it yeldeth a consession of faith like [...]luin [...] [...]ug­ [...]g. to our (Lutheran) churches: [...]e seemeth to reiect the do­ctrine of Zuinglius, & to beleeue, that the very body & blud of Christ is truly present and geuen in the supper with the bread and wine. But yet in fine hauing conferred a num­ber of Caluins words and writings to gether, he resol­ueth V [...]st. [...]. [...]. 71. 7 [...]. 73. 74. 7 [...]. 7 [...]. the contrarie▪ that he is a [...]anke Zuinglian, and vseth this crastie [...]ueyance of darke & obscu [...]e speaches only to abuse his readers & deceiue them more pernici­ousty, of which speaches hauing recited a nūber▪ he thus concludeth of them: Hinc [...]uilibet fit manifestum (saith he) Caluinum haerere in eodem caeno &c. By vew & consideration pa. 76. 71. of [...]ese places, euerie man may see, that Caluin sticketh in the same mire, in which Zuinglius and other sacramentaries haue walowed, and that he is stirred vp with their spirite; and that Caluin a me­re zuinglian. vnder this craftie iugling, he singeth the old song of Zuingli­us and Oecolampadius, & iumbleth in his figures and signifi­cations, taking away the true presence of Christs body & blud. [Page 75] which as VVestphalus at large very wel proueth by lay­ing downe a number of testimonies out of him, so I wil make it manifest by declaring 4. or 5. special meanes & degrees (besides a sixt which is general) vsed by Caluin to that effect.

The first is, by remouing away the true and real flesh of our Sauiour, & in place thereof allowing vs a true & real qualitie and vertue thereof, to be sent downe & im­parted to vs from Christ in heauen, by a new kynd of conduit pipe which he hath inuented. In des [...]ption whereof albeit he seeme not wel stayd, for in one place of his commentaries vpon S. Iohn, when belike he was Caluin in Io­an. [...]ap. 6. v. 5 [...]. of that opinion, he teacheth that the flesh of Christ is the conduit—pipe, which traduceth and powreth vpon vs life, which is intrinsecally resident in the diuine nature, the foun­teyne of life. Ioan. 1. 4. but in his Harmonie, as also in his Caluin▪ Insti­tut. lib. 4. [...]a. 17. num. 1 [...]. Institutions, when belike he thought that opinion som­what to true and to much sauouring of a real presence (for if the flesh of Christ were the conduit pipe, and brought to vs the life, which is residēt in the deitie, then must the flesh be communicated really vnto vs, for Caluins con­duit-pipe. otherwise it can no more serue for a conduit-pipe to conuey in to vs such life, then a conduit-pipe distant a mile or 2. from a howse serueth to conuey water to the howse, vnto which it approcheth nothing nigh) he re­solueth othervvise, that the holy spirite is the conduit­pipe, Calv. Harmo­ni [...] in Matt. cap. 26. [...]. 26. and the flesh of Christ geueth life vnto vs for that the holy spirite causeth to flow downe, and to be powred on vs, life which is resident in the flesh remayning in heauen: yet in fine he seemeth to choose rather this later sense, & so not novv ioyning the flesh and blud of Christ vvith the signe, by the omnipotent power of god, but separating the one from the other as far as heauen is from earth, of Christs body communicated to vs in the supper, thus he vvriteth. I conclude & graunt, that the body of Christ is ge­uen Calv. 1. C [...]r. ca. 11. v. [...]4. vs in the supper really (as they commonly speake) that is to say, truly, to the end it may be wholesome foode for our Note th [...] meaning. sowles. I speake after the common fashion, but I meane, that our [Page 76] sowles are fedde with the substance of Christs body to the entent we may be made one with him: or (which is al one) that a V [...] qu [...]dam [...] ex Christ [...] ca [...] [...] not [...]ffusa certaine quickening vertue is peured on vs cut of the flesh of Christ by the holy ghost, although the flesh be far distāt frō vs. Is not here a straunge kind of meaning? a straunge declaratiō, so to declare his meaning, that his meaning cleane ouerthroweth his words, whereof he pretendeth to geue vs the meaning? For how match those words immediat­ly Christs body not [...]n the sa­crament but some vertue thereof. going before with this meaning: The body of Christ is geuen vs in the supper really, I meane the substance of his body, or (which is al one) a vertue proceeding out of his bo­dy. Is this al one to say, the body, and a vertue of the bo­dy; a substance, or (which is al one) no substance, but an acci­dent, a qualitie? Doth not the scripture most euidently ac­cording to cōmon sense and reason, distinguish betwene Christ or the body of Christ, and vertue proceeding from him? which at some times wrought so, that al men desired [...]. 6. 19. to touch him, because vertue proceeded from him, and healed al that were present & desired so to touch him: at an other time, vvhen his body was in like maner present to al, the vertue thereof healed one only persone amongest a number. Luc. [...]. 46. At an other time, it wrought the like benefite to per­sons many miles distant from the place where his body M [...]. [...]. [...]3 & [...]. [...]. [...]a [...]. 4. [...]3. Luc. 1. 45. vvas: at some other time it did no such benefite to many that vvere not only in one place vvith him, but also touched and pressed and throng him, vvho vvere neuer a vvhit the better therefore, but perhaps the worse. And yet forsooth is it al one, to say, the body of Christ, or a vertue issuing from his body? Or doth this man that thus speaketh in these most serious and diuine matters, care vvhat he speaketh? In the same place▪ going about as it were to moderate his former plaine spea [...]es, he repea­teth Caluin. [...] sup. [...]. 24. that we receiue Christ remayning in heauen. And this communication of Christ which is offered vs in the supper, re­quireth nether local presence nether that he descend vnto vs, nether that his body be infinitely extended, nor any such mat­ter; but we receiue him though so far distant from vs as heauē is, for that he causeth from heauen to descend on vs presently [Page 77] and truly the vertue of his flesh. Al vvhich in his Instituti­ons he expresseth more plainly by the similitude of the Sunne, (a similitude very familiar with Peter Martyr and Institut. lib. 4. ca. 17. num. 1 [...]. others) that as the Sunne with his beames shining ouer the earth, doth after a sort communicate his substance with it to the engendring, cherishing & refreshing of the fruits thereof: so the spirite of Christ by his illumination traduceth vnto vs the communion of Christs flesh and blud, albeit the flesh it self Ibid. [...]. [...]2. enter not into vs, no more then the Sunne leaueth his place in the heauen to descend dovvne to the earth. In Caluin [...] con­tra [...]ctions. which words and al this maner of discourse, there appea­reth a very plain and sensible contradiction to his for­mer talke. There, vve had in the mysteries of bread and 1 vvine Christ truly deliuered, I meane (quoth Caluin) his true body and blud, which veritie is truly conioyned with the symbole: here vve haue only a quickening vertue flovving thence. There, Christ bad vs vnder the symboles of bread 2 & wine to eate his body, & drinke his blud; & I nothing doubt (saith Caluin very religiously) but he truly reacheth it me, & quin ill [...] were p [...]gat. I truly receiue it: novv he not only doubteth of it, but al­so plainly denieth any such ether deliuery on Christs part, or receiuing on ours, and in steed thereof placeth an irradiation or illumination as from the sunne, by vvhich a certain grace and vertue out of Christs flesh, as heate from the sunne is conueyed vnto vs. There, Christ descen­deth 3 vnto vs; the flesh of Christ entreth in to vs: and notwith­standing so great distance of place, the flesh of Christ penetra­teth Institut. vbi supra▪ num. 10. and cometh downe vnto vs: in tanta distantia locorum penetrat ad nos Christi caro: here, al such [...]enetration and ap­plication or cōmunication is vtterly refused & condemned; and Christ descendeth no more, then doth the sunne out of his sphere▪ no more (as he other vvhere vvriteth) See the [...] Diuisi [...]n. [...]st [...]t. lib. 4. [...] 17. num▪ [...]. then vve ascend vp in to heauen to him: mary yet we draw life from Christ, & Christ frō the substāce of his flesh re­mayning in heauen powreth life in to vs, albeit his flesh enter not in to vs, quamu [...]s nō ingrediatur in nos car [...] Christ [...]. There the matter vvas so incredible, so mystical, so miraculous, 4 & far exceding al capacitie of man, that Caluin him selfe [Page 78] so sing lar a prophete and instrument of the holy ghost (as his scholers terme him) could nether comprehend it by his wit, nor declare it by his tonge: here, the matter is made so familiar and vulgar, as for the sunne to shine in a som­mets day, and therefore nothing so profound & hard to vnderstad as Caluin vvith his hipocritical retorike vvold make the case seeme. For vvhat plain & rural Caluinist can not comprehend this? But the manifold & manifest contradictions of Caluin to him selfe in this article vvil yet appeare more sensibly if vve continue to declare, by vvhat other degrees he falleth from his first high and di­uine description of Christs real presence in the supper, to a plain Zuinglian and Carolostadian absence from the saine. Let this stand for the first, vvhere in steede of a true and real presence of Christs body and blud deliuered vs vvith the figure or sacrament, vve haue not the true bo­dy, but only a certaine vertue deriued thence in to our sovvles: vvhich tvvo are as far different as is heauen and earth; as is the body and sovvle of Cicero, and his vvit or learning, as is Caluins person and his heretical Institu­tions▪ S. Peters coate and his shadovv, a good feast and the smel thereof.

3 ¶ The second degree of abasing the supper and contra­dicting that his first and more true opinion, is, vvhen as he pulleth from the supper euen this communication of any such particular vertue and force, and maketh the vvhole eating to consist in only faith and beleeuing. For then, al such deriuing of vertue by his conduit-pipe from the flesh of Christ, is no othervvise deriued in the sup­per, Calu. in Iean. [...]a. 6. v. 4 [...]. Calu. Institut. lib. 4. ca. 17. num. 5. then in any other good action of praying or prea­ching, vvhen so euer a Christiā man stedfastly beleeueth in Christ. So he vvriteth more commonly, and that ac­cording to the vulgar maner of al sacramentaries; as for VVhat it is to [...]at [...] Christ in Caluins supper example: VVe confesse, that we eate Christ no other way, thē by beleeuing. Againe: VVe eate truly the flesh & drink the blud of Christ in the supper: but this eating & drīking is only by faith sicut nulla alia fingi potest, as no other kind of eating or drin­king can be imagined. VVhich eating by faith & beleeuing [Page 79] vvhat it is, & vvhat he meaneth thereby, he declareth in Cat [...]chis. Cal­uin. Domini­ca 51. his Catechisme, vvhere he geueth this definition of it. In beleeuing that Christ is dead for our redemptiō, & is risen for our iustificatiō, our sowle eateth the body of Christ spiritually. VVhich being so, this maner of eating geueth no title of preeminence, nor maketh any kind of difference be­twene the supper, and any other time, place, or action, when so euer we beleeue in like sort. Nether if al the eating consist in beleeuing that Christ is dead for our re­demption, & risen for our iustification, is there any more vertue, force or quickening power (as Caluin speaketh) de­riued to vs from Christs flesh, when we eate the Prote­stant supper, then when we eate our owne dinner, in case we beleeue Christ to be our redeemer & iustifier, which Christ no other vvise receiued in the protes­tant supper, then out of it. is the whole & only way to eate Christ, and then which there can be no other imagined. The Protestant at this supper hath perhaps a draught of wine & a bit of bread more then the stander by, or then we at our dynner, but our faith being as good as his, we spiritually and effectually and (touching al deriuation of vertue from his flesh) as profitably eate Christ▪ if so be at least we beleeue his death & resurrection as fully and sufficiently as doth the Protestant, which is easie to do. VVherefore let this stand for a second degree of retracting his first iudge­ment, that here not only the true and real presence of the body and blud, but also al true and real deriuation or participation of any vertue or force to be obteyned in the supper, is vtterly remoued: for so much as the supper conteyneth nothing singular aboue vsual Christian be­leefe: and then doubtles no more real vertue is tradu­ced from Christs flesh vnto vs supping, then to a child saying his beleefe, to a preacher preaching a good ser­mon, or his audience attending him: to a rich man ge­ving his almes, or a poore man saying his Pater noster, or (if that phrase be better liked) the Lords prayer. Al which beleeving Christ to haue dyed for their redemption, and risen for their iustification as wel as doth a Caluinist (and so beleeue they or else they are no Christians) eate [Page 80] Christ as truly, & effectually, & really, as doth any Calui­nist, Calu. in Ioan. ca. 6. v. 53. 54. [...] lib. cont [...] VV [...] ­phal [...] pa [...]sim. vvhen he communicateth after Caluins guise. And this maner of eating is most frequent in the bookes of Caluin and al Caluinists: as when Caluin writeth, that we haue perpetually a spiritual and ordinarie commu­nication & eating of the flesh of Christ out of the supper (as wel as in the supper) & this eating is wrought only by faith. Mary in the supper there is a figure adioyned be­sides. As when Beza with a whole troupe of ministers Beza [...] [...]. 65. pa. 2 [...]5. defineth in the synode of Rochel, that albeit the upper be particularly appoynted for our mystical & piritual communi­cation of Christ, [...]et Christ is receiued as fully cum omnibus suis don [...]s, [...]tiam in simplici verbo, with al his gifts & bles­sings, yea in a simple word or sermon. As when our English Iewel a true disciple of Caluin & Zuinglius writeth, Ievv [...] [...]eply cont [...]a Har. [...]. art 5. Diuis. [...]. pa. 323. that Christ 6. Ioan. speaketh of the spiritual eating by faith, by which his very flesh & very blud in deed & verily is eaten & drunken. Notwithstanding we say (saith he) that Christ afterward in his last supper vnto the same piritual eating, added also an outward Sacrament or figure. In which sentēces Iohn Caluin, Beza with his Synodical ministers and M. Iewel teach according to the true opinion of al Caluinists and Zuinglians, that in the supper, Christs flesh or presence is no otherwise, then out of the supper, at any other time, saue that then there is a peece of bread in figure thereof ioyned to the spiritual eating. VVhich as [...]al. Harm [...]. in Matth. ca 26. v. 26. [...] M [...]t. ca. 26 v 26. Calu Institu­ [...] lib 4. ca. [...]7. num. 3 [...]. Caluin truly accompteth among Christians to be very ordinarie because it is nothing els but to beleeue [...]o it is so far from re [...]uiring any miraculous descent of Christ to vs, that according to Caluin & his folowers, vve rather vvorke the miracle in ascending vp in to heauen to Christ. For the right way to find Christ & receiue him in the supper (say they) is that our minds stay not in earth, but mount ab f [...] in to the celestial glorie, where Christ dwelleth, there [...] embrace him. For the body of Christ is not infinite, but in one certaine place aboue the heauens. And so we en­io [...] his presence as wel▪ as if he descended vnto vs. And ge­nerally, albeit Caluin after his maner affecting an ob­scuritie [Page 81] in vttering his mynd (partly for that he vvould seeme to attribute much to the Sacrament because of the great force of Christs vvords and al the auncient church; partly for that he coueteth to blind and circumvent his ignorant reader; partly also and perhaps principally, for that he knevv not vvel, vvhat vvas his ovvne opinion, or was neuer setled stedfastly in any one, and therefore wist nor not verie wel how to expresse the same, as him Before pa. 7 [...] self confesseth) may seeme somwhat to differ from Christ no other vvise receiued in the supper then out of it other Sacramentaries; yet his doctrine in most places agreing with them, maketh no difference at al betwene eating of Christs flesh in the supper and out of the sup­per acknowlegeth no other eating but spiritually by only faith, of vvhich spiritual eating the Sacramental bread (as Calu. in Ioan. ca. 6. v. 54. 56. Calu. Institut. lib. 4. ca. 14. num. 14. he writeth) in the supper, is a figure, a seale & confirmation. And he is greatly deceiued (saith Caluin, what so euer magnificence and statelines in words I vse) who supposeth, that in the Sacrament anything is bestowed on him more, then is offered in the word of God (in hearing a sermon) and he receiveth with true faith. So writeth also Peter Martyr a right Caluinist: VVe attribute no more to the words Martyr in de­sensio. Eucha­rist. contra Gard [...]ne [...]um. par. 2. regul. 5. pa. 61 [...]. of god then to the sacraments: nor more to these then to them. I adde withal, that touching the deliuery & obteyning of Christs body & blud, if ye respect the thing & substance it self, we haue it no more by the sacraments, then by words. Nihilo magis habetur ex sacramentis quam verbis. VVhich thing also Caluin setteth downe as a sure rule and infal­lible. Calu. Institut. lib. 4. ca. 14. num. 17. Fixum maneat, non alias esse sacramentorum partes quam verbi Dei &c. Let this stand for a sure ground, that there is no other office or action of the Sacramēts (baptisme & Calu. in Ioan. 6. v. 54. the supper) then is of the word of god, vz. to offer & set before vs Christ, & in Christ the treasures of grace. Againe P. Martyr agreeing iust with Caluin before cited: That Martyr vhi supra. parte 3. pa 644. [...]47 which Christ promised in the sixt of S. Iohn (where accor­ding to these mēs cōmentaries he spake only of spiritual eating his flesh by faith) that he performed in the last sup­per: but not only there. For now also he performeth it, when so euer we truly beleeue that he dyed for vs. Mary in the [Page 82] supper be ioyned therevnto bread & wine, as it were seales of his promise. And this he hath in a number of places besides, whereof I wil note one more. because it may serue for a farther points and fuller declaration of that which I haue in hand▪ and whereof I shal haue cause to entreate more hereafter. The body of Christ (saith this [...]. p [...]. 6 [...] 1. martyr) is receiued as wel in hearing faithfully the word of god▪ as it is in the sacraments. But sacraments or symboles are ioyned thereto as it were certaine external seales, by which the promises of god are confirmed. For the promise and graunt of a prince is first to be obte [...]ned by word, before it be confirmed with the seale. Let Gard [...]ner striue and writh him self so much as he wil, this hath alwayes bene the na­ture of sacraments.

4 ¶ VVhich phrase, maner of speaking and discourse of Caluin and Peter Mart [...]r i [...] we note exactly, we s [...]al per­ceiue, that it conteineth one other degree to remoue yet farther away from the supper, al cōmunicatiō of Christs flesh and blud, then hetherto hath bene spoken of: to remoue (I say) from it not only the substance, [...]or only the real vertue, which by the conduit pipe was con [...]ey­e [...] to vs in the supper: but al [...]o the very spiritual eating. For albeit spiritually we may eate Christ in the supper as we may also at dinner, or breakfast▪ or walking, or pray­ing, or hearing a sermon, or when so euer we thinke on him & beleeue that he truly dyed for vs: yet no such eating is proper to the supper. [...]o [...] vve see it is cōmon to al times and al places, & the supper vvas not institu­ted therefore, but to ratifie, confirme, and se [...]le such spiri­tual eating: and herein▪ in this [...] consisteth truly the essence of Cal [...]ins supper▪ and not in eating the flesh of Christ and drinking his blud so much as spiritually. For such a supper imparteth not vnto vs nether cōmunica­t [...]th the body of Christ, nor is cause, instrument, or meane thereof, othervvise then for that it stirreth vp ou [...] [...] mynds, and geueth vs occasion to beleeue in Before. p [...]. 7 8 Christ, by vvhich beleef only and no [...] Christ is eaten. So that if by hearing a good sermon, or rea­ding [Page 83] a good chapter of the old testament or nevv, or talking vvith a good zealous brother or sister, a mans faith be better moued (then by receiuing the supper) to Beza [...] [...] ▪ corin. [...]a. [...] [...] v. 23. beleeue, that Christ died & rose again (whereof many zealous Protestants much doubt, & to reforme their [...]aith herein, haue need of better helpes then is yelded to them by breaking of bread & drinking of wine) which thing may be very common, and is very probably sup­posed: then by such a sermon, such a chapter, such good Christ receiued better out of the supper then in it. brotherly talke, Christs flesh is eaten more properly, more truly, more really and effectually, then it is in the supper. And therefore this is not the cause why the supper was instituted. For so the word & preaching ser­ueth much better, as Peter Martyr also conuinced by manifest Martyr vb [...] supra, part [...] [...]. pa. 683. reason and sequele of the Caluinian doctrine con­fesseth. For being thus vrged. I deny not (saith he) but this is our doctrine, that the body of Christ is receiued no losse in words, then in the sacrament: or symboles. For this recei­uing is wrought by faith. And to faith we are stirred vp by word [...], a [...] wel as sacraments. Neque vereor dicere multo eti­am ma [...]is &c. And I feare not to affirme, that wecome to the receiuing of Christs body much more by words then by sacraments. For sacraments haue al their force from the words. VVhich is most euidēt to any Christian man in­dued with cōmon capacitie. To vvhom if one say these words: that Christ dyed for our s [...]nnes, & rose againe for our iustification, by whose death we al looke to be saued & ob­teyne eternal felicitie; and an other bring him in to the Protestant congregation, and there breake before his e [...]es a loaf of bread, and [...]il a goblet of wine; comparing these tvvo together▪ there can be no question, but the first vvords are ten rymes more avayleable to make the h [...]er eate Christ by faith, then this later dumb ceremo­ny▪ vvhich may haue tvventie other significations▪ as See after cap. 7. num. 2. vvel as Christs passion, death and resurrection, and our i [...]sti [...]ication; and doth not, nor can signifie any such thing, except some body tel him that such a significati­on is meant and intended thereby. VVherefore the bo­dy [Page 84] of Christ being better receiued before supper by rea­ding, talking, conferring vvith some honest zealous brother, or (before the taking of the bread) by the prea­ching of the minister, then by such symbolical receyuing of bread & wine: & Christ being in that sort, out of the supper both more cōmonly and ordinarily receiued (as S [...]ilus in Apolog. de con [...]dia Luthe­ran. pa. 105. Caluin confesseth, and euerie man may see) then in the supper, which chaunceth to many scarce once in the yere, to some scarce once in 10. yere: the receiuing also out of the supper by words, being more effectual and profita­ble then in the supper by bread & drinke, as P. Martyr acknovvlegeth and by good reason iustifieth: hereof Lu­thers obiection against this Caluinian supper, albeit it vvere very rude and rustical, yet lacked it not altogether ground, that Christ had smale occasion to institute such a supper, vvhereof al the Christian world is ful. For there Before pa. 65. is neuer a Christian, but ether doth, or at least may make this supper euery hovvre of the day, & night also, if he vvake, and thinke vpon the passion and death of Christ. VVhich obiectiō of Luther, because it is though grosse and blunt, yet sure & euident; therefore to auoyd that absurditie, and that this supper of Carolostadius & Zuinglius invention and framing, but of Caluins poli­shing and persiting, should not be altogether voyd of some vse, this vvas deuised, that it should serve for a seale to confirme the ministers preaching and the bre­threns receiuing, vvho ether before the supper, or in the supper, according as their mynd vvas thinking of Christ, hauing eaten him by faith and cogitation spiritually, af­tervvards resorting together to their supper, there receiue the seales of bread and vvine, or some other nutri­ment Before pa. 60. to confirme & assure them, that before, they haue receiued the Lords body spiritually by faith. And this is the sealing and confirmation proper to the supper, vvhereof in the places before noted P. Martir and Cal­uin vvrite, and vvhich Caluin most accompteth of, & therefore geuing the definition of a Sacrament as it is The sacramēt only a seale. common to the tvvo, Baptisme and the Supper, vvhich [Page 85] only he admitteth for sacraments, maketh the very es­sence Calu. Institut. lib. 4. [...]a. 14▪ num. [...]. & nature of them to consist in this sealing. A Sa­crament (saith he) is an external signe, whereby the Lord sea­leth to our consciences the promises of his beneuolence, there­by to proppe vp our weake faith. And this sealing and confirming is taught both by Caluin, and al other right Caluinists as a most special & substantial proprietie of their supper, and the other sacrament of Baptisme also: as that baptisme sealeth to vs remission of sinnes and electi­on to life eternal, the supper sealeth to vs the manduca­tion of Christs body and blud, which by faith we haue receiued. For truly to speake, after these mens doctrine, the Supper yeldeth no more the one, then baptisme doth the other: the supper no more conferreth or imparteth Christs body, then baptisme conferreth remission of sinnes, and election to life eternal. But (saith Caluin) Calu. vbi su­pra, [...]um. 5. a [...] in publike grauntes, the seales which are set to the writings and instruments, are of them selues nothing (for if nothing were written, the putting to of the seale were of no effect) but The 2. sacra­ments, [...] maner of seales when the writing is made & graunted, then the seales con­firme, & make the same more autentical: and as among the auncient Greekes & Romanes their leagues and treaties of peace were confirmed by killing a sow, which sow so killed had bene to no purpose, had not the words & couenants of the trea­tie bene accorded before▪ for many a sow is killed, which sig­nifieth no such mysterie: & likewise in cōmon contractes, Ibid. num. 6. when matters haue bene by words of frendship & agreement before concluded & arrested on, then is the contract ratified & confirmed by shaking of hands: without which antecedent words of concord, the shaking of hands is nothing, which may as wel be done by an enemie to euil purpose, as by a frend to good: euen so fareth it in the sacraments of baptisme and the supper, which are seales to ratifie & cōfirme spiritual things, but not to geue or confer them, as hath bene said before.

So then now we are come so far of from our first di­uine Christ no vvayes communicated in the sacrament opinion of the Sacrament, that no maner cōmu­nication of Christs flesh is properly attributed vnto it: no more then the graunt of a Lordship by the prince to [Page 86] his subiect, is to be attributed to the seale of wax; the articles of peace betwene the Romans & their enemies to the sow or hog; the private cōtracts betwene men in buying, selling, borowing▪ &c. is ascribed to the snaking of hāds which only succedeth in co [...]mation of bargains pro­mised, as the sacramēt of the supper, succedeth for a scale & cotirmation of the body of Christ, which the Protestat hauing eaten before, [...]or a pledge & [...]atification thereof aftervvards cateth & d [...]keth this symbolical bread & vvine.

5 ¶ But yet Caluin slaieth not here, nether can hevey vvel. For besides some other absurdities against this s [...]a­ling inuented by him vvithout any vvariant or probable pr [...]t [...] vt of scripture (as shal be shevved here after) this [...] See chap 4. [...]. 3. 4 one sound argument to breake al these seales, for that they thus v [...]ed are very ly [...]g and countersent seales, and therefore not to be thought in any case to proceed from Calv. in Ioan. [...]. 6. v. [...]. god, but rather from his enemie the deuil. ‘For seing as Caluin testifieth sure it is, that many vvhich come to the Lords tables, haue no participation of the flesh and blud of Christ, they [...]eede not on lam spiritually, but remaine his enemies,’ and receiue that bread and vvine to their condemnation: and yet this notvvithstanding the mini­ster geueth indifferently to al, these seales, vvhich con­firme & assure to them al, that they haue receiued Christ maruelous effectually; hovv ca [...]t be auoyded, but the mi­nister lyeth dovvne [...]ight, vvhen in fact he thus infor­meth The commu­ni [...] & coun [...] ­fait Word [...] ­sait scale. the communicants? as also he plaieth the traytour against god: in that he putteth his scale to a blāke, where in god neuer vvrote ought: that is to say, he testifieth by deliuering this symbolical or scaling bread and vvine that god highly fauoureth and loueth such a protestant vvhom yet in veritie god hateth and purposeth eternally to damne. Nether doth Caluin nether can he by any pro­bable colour auoid this absurditie. Only somvvhat to mend the matter & to proppe vp his poore Supper, that it be not altogether void and ridiculous, he continually runneth on [...]atther and saither, and at lenght alloweth it (for his final conclusion) to be a memorial, or commemo [Page 87] ratiue signe, to recal to our memories the death of Christ; mary yet vvith this sober caueat, that vve suppose in no The commu­nion, a g [...]le [...] image. vvise, there is in it any vertue or grace of sanctification, but only a bare memorial, as it vvere a picture or image rudely fashioned to helpe our vveake memories, and put vs in remembrāce of Christ. Both these parts I vvil ioyne together for brenities sake, and for that Caluin also tea­cheth them both together in very precise and plane ter­mes. 1 [...] v. Inst [...]. [...]. 4. ca. 4. num. 17. [...]nocerning the one part▪ that it is void of al vertue, VVe must beware (saith he) that we fal not in to error by reason of such speaches, as the fa [...]hers sometimes vse, conteyning more honorable traise and commendation of the sacramēts then nee­deth, as though there we eany hid vertue [...] or io [...]ned No kind [...] [...] by the [...] [...] supp [...]. to the sacraments, as wine is offered to vs in a [...]oblet. For sacra­ments are the same thing to vs from god, as messengers that bring good newes are from men: or els we may wel liken them to an earnest penny in confirming a bargain: for that the, of them selues geue no maner grace, but they declare▪ and shew, and confirme such things as by gods b [...]untisulnes are ce­uen v [...]. Againe in the litle booke which he made contey­ning Con [...]s [...] [...]. & Ge­neu [...]. [...]. the consent of doctrine betwene his Geneuian church & the Tigurine of Zuinglius forndation, thus is their consent expressed touching the sacrament. Si quid boni nobis per sacramenta confertur &c. If a [...] good be bessow­ed on vs by the sacraments, that is not wrought by the proper vertue of the sacraments, no not if ye ioyne to them the promise of god, with which they are adorned. For it is only god that worketh by his spirite. And albeit he vse the seruice of sacra­ments; yet thereby he nether powreth his grace in to them, nor withdraweth any thing from the force of his spirite, but for our rude and grosse capacitie so vseth thee helpes, that yet al vertue of action or operation remayneth in him self alone. As for the signes (saith Beza after Caluin) there is in them no Beza lib. de s [...] sa [...] [...]. qu sa. [...]. other force or uertue▪ but so far forth, a [...] by those external ob­iects of bread and wine our internal senses are moued. In which words both the master and the chol [...]r, both Cal­uin & Beza, the church of Geneua as also Zurick remoue al maner vertue of grace and sanctification from the [Page 88] sacraments, and make them mere signes, and as it were painted tables to bring vs being othervvise forgetful, [...]ude and grosse, to remembrance sometimes of Christ: which is the second part, and clearly set downe by Caluin, who 2 writing vpon S. Paule, and declaring what is the force of the Eucharist, maketh it to consist nether in deliue­ring vs the body & blud of Christ present with the signe, nor yet in deriuing to vs some real vertue from that di­uine body remayning in one only place, nor in spiritual imparting the body or vertue of it, nor in sealing that The supp [...]r on­ly a tok [...]n or signe. which was receaued before▪ nor any matter hetherto treated of, but only in that it serueth as a picture, or image to put vs in remembrance of Christ: so that if we were of good memorie to remember Christs death vvithout this breaking of bread and drinking of vvine in the sup­per, by his iudgement the Supper might be spared wel mough. Vpon Christs words; Do this in remembrance [...] in [...]. [...]. ap. [...]. v. [...]4. of me, thus he argueth. Ergo caena [...] est &c. Therefore the supper is a token or memorial, appointed to helpe our infirmitie. For if otherwise we were myndful inough of Christ, death this helpe were superfluous. And this is common to al sacraments▪ for they are helpes of our infirmitie. VVhich vvords withdravv from the Supper al maner grace and vertue, and leaue it a naked and bare signe, Zum. Tom. [...] a [...] V [...]. 2 [...]. N [...]. 2. [...] &c▪ [...]. sol. 2 [...]3. ordeyned only to helpe vveake memories, and as Zuin­glius defineth it, to be nothing els but a commemoration & thinkes geuing for the Lords death. And so (saith he) the old writers called it the body and blud of Christ, when as in the meane season they meant it to be no other thing then a signe or figure, which renewed the memory of Christs body deliuered for vs: as if some good wife receiuing a ring of her husband when he goeth out of the towne, should cal that ring her husband. For vvhich cause he vseth to cal the sacramēt symbolical bread and memoratiue bread, panis commemorialis: of like qualitie or proprietie to signifie Christs death, as is the ivie bush Ibi. Comment d [...]. 213 to signifie the sale of vvine, or in some places a vvaze of stravv to signifie vvhere is good ale, or (as Zuingliꝰ vsing more Capitaynelyke and honorable comparison to the [Page 89] honour of his mysteries) as a noble mans armes or prin­ces scutchion signifieth the noble mā or prince to vvhō Idem Tom. 2. responsio. ad [...] Con­ [...]i [...]on. 477. it apperteineth. For so vvriteth he, See and marke wel: this is the acramental presence of Christs body in the supper as Charles the Emperour or the king of France is said to be in the kingdome of Naples, because their banners or scutchions are there, where as in in the meane season one of them remayneth in Spaine the other in France. So Christ also is here present in The supper [...] [...]. the harts and minds of the faithful. As for the bread and wine, they are wont to be called Christs body and blud: but they are no more so, then those banners or scutchions are the kings them selues▪ non magis eadem sunt, quam signa sunt ipsissimi re [...]es. The selfe same in sundry other places he expresseth by many like similitudes, some times calling them tesse­ras militares soldyars markes; at an other tyme comparing them to a white crosse, or rod, vvhereby the buizzer soldyar and the Burgundian are distinguished, vvhich is his more vsual comparison. The sacrament (saith he) is an Zuing. Tom. 2. [...] bap­tism. [...]ol. [...] 60. external marke whereby we shew whose men we are, & what is our dutie, as one that weareth a white crosse, thereby declareth him self to be a Suizzer. And this is Caluins resolute iudgement of the supper, that it serueth for nothing els, but for a memorandum to refresh our memorie: vvhich I could shevv more at large out of his vvritings, vvere not the thing euident inough of it self. For although some Lu­therans not so conuersant in Caluins hipocritical stile, vvhereby he vseth to set a graue & solemne countenance on the matter, vvhich othervvise is light and apish, make so great a difference betvvene the old & nevv Sacramen­taries, pa. 70. as before hath bene touched, as though Carolosta­dius, Zuinglius, and other of that reuerend antiquitie thought one vvay; and Caluin and the later heretikes of this nevv creation vvere of an other beleefe: yet in truth if vve desire to heare and haue his plaine and simple ex­plication, such as his folovvers must be lead by, he then ansvvereth and so Beza in his behalfe protesteth, that he Caluin a m [...]re Z [...]an. esteemeth of the supper no othervvise, nor any vvaies more diuinely, then those auncient and first sacramenta­ries [Page 90] did. And therefore to such Lutherans, and other Ad­ [...]ersaries who obiected that Caluin a late vpstart, in this matter varyed from those more auncient Euangelists; Be­za vvith great stomacke replieth: D [...]co impudentes esse ca­lumniatores, Beza epistol. T [...]g. 1. pa. 7. qui &c. I say, they are very impudent slaunderers that imagin there was euer any cōtrarietie betwene those most excellent men, Zuinglius, Oec [...]lampadius and Caluin in their doctrine concerning the sacraments. So that [...]yng vvhat is the doctrine of one of these great and excellent men, the same is the doctrine of the other: vvhere as both by Cal­uin The supper a [...] signe. and also Zuinglius the supper is nothing els, but a to­ken and memorial, an obscure and slender image of Christs death pas [...]ed (vvhich in bread and vvine is but poorely represented) it foloweth▪ that not only the true and real presence of Christs body as in the first place▪ nor only a real vertue deriued and flowing from the flesh of Christ as in the second; but also al other vertue, grace & operation is quit excluded & remoued from the supper, and that left a bare and naked token, such as is a lyon rampant set in the beginning of M. B. his booke to re­present the king of Scotland, or 3. lyons passant to re­present the Queene of England.

6 ¶ To which purpose also, it auayleth much more, to consider one other general point of their doctrine con­cerning the sacraments of the nevv Testament; to wit, that the Protestants and Caluin especially, make them euen & leuel vvith the sacraments of Moyses law▪ attri­buting no more to our Eucharist then to the Iewish cal­ues L [...]uit 1. 2 v. 1 24. [...]. 6. &c. or sheep▪ or lāb, or bread (minchah) vsually adioyned to al their sacrifices. For which of these they wil make most properly answerable and correspondent to ours, as they vse the matter. I knovv not wel; for that plaine ba­kers bread without sacrifice and real presence is not very aptly figured by the first: and this being as graceles and emptie bread, as bread may be, cā not be wel foresignified Sacraments of [...] ▪ no better than the Ievvish. by the last: for that things performed in the new Testamēt should be of more honour, grace, vertue & efficacie, then vvas the signe prefiguring it in the old. But to omit this, [Page 91] in that the Sacramentaries, & namely Caluin make no difference touching vertue and grace, betvvene the sa­craments of Christs gospel, and Moses lavv; hereof it is in [...]rred yet more certainly & assuredly: that al his first [...]re▪ pa. 7 [...] 72. [...]. amplification of the diuine presence of our Sauiours bo­dy and blud in the Eucharist is more verbal and fantasti­cal. For in the sacraments of the old lavv, nether he, nor any of his vvil graunt I suppose, that ether Christs body & blud vvas truly & really ioyned vvith the signe, or any quickening vertue flowing from Christs [...]esh was annexed to those sacraments. For in al this discourse Th [...] state of this question the reader must euer note & carie away the state of the question, which is, no [...] what those men beleeued then, or vvee beleeue novv, or vvhether they did eate Christ by faith spiritually as we do, or how they vvere sanctified or iustified by him▪ as we are: but what then sacraments & ours in them selues & by them selues considered were: vvhat vertue and grace they gaue by then ovvner at [...]re, in that they vvere, and ours are▪ sacraments ordeyned by god, se [...]nestred from al forain and external conside­ration. Novv that th [...]s Caluin matcheth the l [...]vvi [...]h sacraments of Moyses lavv, vvith ours del [...]uered by [...]. Institut [...]. 4. [...]a 14. num. 23. Christ in the Gospel▪ it is very manifest. That [...]holistical opinion saith he) whereby the Papists put a great difference betwene the sacraments of the old and the new law, as though they figured only the grace of god▪ and these gau [...] it presently, is altogether to be abandoned. For the Apostle Pau [...]e speaketh no more divinely of the one, then of the other whereis [...]e tea­cheth that our fathers of the old law d [...]d eate the some spiri­tual S. Paul [...]s [...]rd [...]. [...]. meate that we do, 1. Cor. 10. v. 3. &c. And to the end no man (vnder the gospel) should prefer him self as though he had some priuilege, the Apostle preuenteth this obiection, making them altogether like to vs. And especially he sheweth this equalitie in the sacraments. VVherefore al what soeuer we haue now geuen vs in our sacraments, the same the Iewe [...] of old re­ceiued in theirs▪ that is, Christ with his spiritual riches. And the vertue whi [...]h ours haue, they also found in theirs, to wit, that they should be seales of gods beneuolence. Againe in the [Page 92] same booke and chapiter. Circumcision geuen to Abraham, [...]b [...]. [...]um. 20. [...]. 2. [...] 10. v. [...]. 2. [...] v. 3. the Iewish purifications and washings, the sacrifices, and such other rites of Moses law, were then the Iewes sacraments, in place whereof haue succeded in the gospel, baptisme and the supper. Both theirs and ours were referred to the same end and scope, that is, to direct men to Christ, or rather as images to represent him and make him knowen &c. The only difference betwene them, is this, that the Iewish figured Christ as yet Vnū duntaxat [...] est. to come, ours notifie him already come and exhibited. The like he hath in many other places, and it is the general sense & commentarie of al or most Caluinists & sacra­mentaries writing vpon the first epistle to the Corinthi­ans▪ cap. 10.

VVhich equalitie Musculus very exactly & better to the vnderstanding of the reader, explicateth in particular Mu [...]culus in [...] ▪ [...] sacramental. pa 29 [...]. [...]unning thorough al cases and points, wherein these sa­craments may be compared one to the other: the summe of whose comparison in his owne words is this. 1. If we regard that which is more principal in the sacramental signes of the old and new testament▪ so there is no difference be­twene Christian & [...] sa­craments compared toge­ther. them: one and the selfe same god, Christ Iesus the me­diator of grace, was author of both. 2. Both the one and the other, were geuen to be signes of grace. 3. As in the old, so in the new, the signe and the thing signified differ. For one thing is signified, an other vnderstood. 4. Touching the thing signi­fied, it was al one in both▪ Circumcision was a sacrament of our nature to be regenerate and purified in Christ, so is baptisme. Circumcision was a sealing of the iustice of faith, R [...]m. 4. so is baptisme. Circumcision was a signe of gods couenant: so is bap­tisme. The paschal lamb was a sacrament of Christ the immacu­late lamb, by whose blud we were to be redeemed: so our bread and wine is a sacrament of the same. VVe haue the same meate & drinke, which they had, 1 Cor▪ 10. So hetherto there is no differēce betwene our sacramēts and theirs. But now cometh the greatest difficultie▪ the efficacie or effectual working and conferring of grace, whether in this also, those sacramēts were match vvith ours, vvhich equality the whole course of scripture▪ and state of the old and new testament see­meth [Page 93] to improue. Concerning this question, thus pro­ceedeth this Euangelist: I confesse that the auncient fathers Ibid. pa. 299. (he might and should haue added, and with them the A­postles and namely S. Paul, as out of him shal hereafter [...]e declared) in this point attribute more to our sacraments, then to those other, and far extol ours, as though they did not only signifie, but also geue and conserre grace and iustice, euen to The auncient fathers [...] & [...]n­dcred. them that are in mortal synne, and lacke faith▪ (where in he grossely belieth the auncient fathers, as also al other Ca­tholiks) but this is an error vtterly to be reiected of al faythful. For it fighteth directly with the doctrine of iustifying faith which is so necessarily required, is that without it, the sacra­mēts are not only vnprofitable to the receiuers, but also hurtful. For sacraments as they are signes of grace, so they signifie grace (& geue none) as wel in the new testament as the old. As they are seales of iustice of fayth, so seale they and confirme it not only in the new testament, but also in the old: and they con­firme it, not as the spirite sealeth, but as signes do seale. As they are figures, so by the external shape & similitude they figure and represent the things signified, as in the old testament▪ so in they new. In that they are memorials, so in the mynds of the faithful renew they the benefites of heauenly grace, no lesse in the old testamēt, then in the new. If besides this we attribute any force to our sacraments, that they worke grace, iustice, health in those that vse them, we geue to them that which only is the Sacraments Christian & Ievvish al one. worke of the holy ghost. For our sacraments wash from synnes, iustifie and sanctifie no otherwise then those did of the old te­stament &c. and therefore in this respect we ought to put no dif­ference betwene them. Out of al which so diligent and ex­act Ibidem. comparison he dravveth this conclusion. That sen­tence belike of Luther, vvhom there he citeth for proof of this doctrine) is ver [...]e true, that not the sacramēt, but faith of the sacrament iustifieth, & that as wel in the old sacra­mēts, as in ours. VVherefore there is no other vertue or efficacie S. [...] condemned. in our sacraments, then was in theirs, and it was ras [...]y said by Austin in psal. 73. that the sacramēts (Iewish & Christian) were not al one: because other are the sacramēts which geue health or saluatiō, other that promise a sauiour. The sacramēts of the new [Page 94] Testament geue saluation those of the old, promised a Sauiour. This is very a [...]surdi [...] spoken &c. VVherefore this being put dovvne as a [...]a [...]e ground that the sacraments of Moyses and Christ, of the law and the Gospel, agreed & were al one, sauing that they pointed to Christ as afterwards to be incarnate▪ ou [...]s point to him as being novv incarnate already; hereof the reader meanely skilled in diuinitie ether Catholike of Protestant may quickly gather & con­clude, that al these first thetorical gloses of Caluin tou­ching ‘the vvonderful, supernatural incomprehensible. & inexplicable vvorthines of the Eucharist, of Christs flesh truly ioyned with the bread, of his blud truly and really deliuered vvith the cuppe beyond al reason and ca­pacitie of man by the only omnipotent operation of the holy ghost &c:’ are nothing els but so many wonderful sensible palpable and impudent lyes and mockeries. For Ca [...]in [...] hyp [...] ­cris [...]. [...]. both Protestant must graunt, and Catholike doth con­ [...]e [...]e and the scripture convinceth, that Christ vvas in no such vvise conioyned vvith the bread or vvine, or oyle, or vva [...]ings and purifications▪ or as [...]hes of a heifer, or flesh of a calle in the old lavv. For is there any Christian, yea Caluinist or Anabaptist, so meanely instructed in Christian saith, that vvhen the Ievves did eate some such bread or a peece of calues flesh, vvil say that vnder those signes of bread or calues flesh, was deliuered to the Iewes Before page [...]1. 72. 73. the body and blud of Christ: that the veritie of Christs flesh was conioyned with those signes? that Christ truly gaue them his flesh & blud to the end they might grow in to one bo­dy with him? that Christ descended vnto them a [...] wel by the external signe a [...] by the spirite: that his flesh did penetrate vn­to them which thing albeit it seeme vncrelib [...]e in s [...] grea [...] di­stance of pla [...]es (as is heauen from earth, especially Christ being then not incarnate, and so hauing nether flesh nor blud nether in heauen nor earth [...] yet by the holy ghost & omnipotent power of god, this was truly done, this flesh and [...]l [...]d was truly and [...]e [...]ly exhibited, as truly and real­ly as the holy ghost vvas in the do eat Christs baptisme. VVhich thing although our mynd and reason can not com­prehend [Page 95] vet let our faith beleeue. For true it is, though most miraculous: & in these sacramental earings of the Ievves who so perceiue [...]h not many miracles to be cōteyned, is more then a do [...]t: vvere he not, if not in vvit a very dolt & asse, yet surely in diuinitie a very simple one, vvho vvould attribute such miraculous excellencie to the ceremonies of Moses lavv, vvhich them selues notvvithstanding al their hyperbol cal & l [...]ing florishes, meane not to be true no not in the gospel? And vvhat so euer they meane, the vniuersal scope and drift of scripture denieth & refu­teth it in the old lavv most effectually?

For although the good men vnder the law, which vnderstood their ceremonies and sacraments to be sha­dowes and darke presignifications of a Messias, and by vsing them were kept in an obedience and orderly sub­iection Galat. 3. [...] 23. 24. and expectation of a Sauiour to come, by such obedience & faith pleased god▪ and were therefore re­warded at his hands: yet that those ceremonies and sa­craments velded them any such grace as is here declared (much lesse the participation of Christs true flesh & blud No [...] ge­uen [...]y the sacraments of the lavv. which is the supreme & soueraine grace of al that euer was or euer shal be in this world▪ the old testamēt it self and also the new in many places denyeth, especially the Apostle S. Paule in whole chapirers of his epistle to the Hebrewes: where he most expresly treateth & discour­seth of their sacraments, and state of the old testament in comparison of ours, and state of the gospel. For to omit sundry textes apperteyning to this purpose in the Prophets & Euangelists, & to rest only vpon S. Paule, when he saith, that circumcision, the principal sacra­ment Galat. 5. 6. Galat. 6. 1 [...]. Rom. 4. 11. Rom. 3. 30. of the law, was nothing, of no effect to conferre grace and that Abraham him self vnto whom singularly cir­cumcision was a s [...]e of the iustice of faith, was not yet iustified in circumcision nor by circumcision but other­wise: when he disputeth, that no worke, no ceremonie, Rom. 4. [...]. Gal. 1. 7. no sacrament of the l [...] was [...] to iustification, but only the faith and grace exhibited in the new testa­ment: when he calleth al those Iudaical sacraments in­firma [Page 96] et egena elementa, weake and poore elements, or as the Galat. 4. 9. English bibles translate it, weake and beggerly ordinances: when he teacheth, the vvhole lavv, and al the ceremo­nies & sacraments thereof to haue bene reiected and al­tered, because of their weakenes and vnprofitablenes; that Hebr. 7. 1 [...]. those sacrifices, & baptismes, and meates, & drinkes▪ & blud of oxen and goates, were only iustices of the flesh, & Hebr. 9. v. 9. 10. 13. sanctified those that vsed them no otherwise, then in taking, away legal pollutions, and so purified men only ac­cording to the flesh, and therefore were instituted by god not to remayne for euer, but only vntil the time of cor­rection or new testament, and then other maner sacrifice and Sacrament should succede in their place: briefly when he teacheth the law to haue had a shadow of good Hebra. 10. 1. things to come, not the very image of them, much lesse the body which is geuen by Christ in the nevv testament; Coloss. 2. 17. that it vvas impossible for the blud of those sacrifices to take Hebra. 10. 4. [...]1. away sinne and purifie the comscience: for vvhich cause also god foretold by his prophets, that he vvold reiect those Ibi. v. [...]. hostes and oblations & sacrifices and that they pleased him not: vvhen the Apostle thus vvriteth, thus teacheth, thus dis­puteth against those legal sacraments: vvhat Christian man vvil say, that vvith them vvas exhibited and con­ioyned the true flesh and diuine blud of our god and Sauiour, as before according to Caluins first preaching the same is conioyned vvith the sacraments of the nevv lavv? If vnder those elements of bread and wine as novv Plasphemie of the Caluinist [...]. in the supper, the body and blud of Christ, were not only figured, but also truly deliuered; if vvhen they vvere eaten of the Ievves, by the omnipotencie of god and miraculous operation of his holy spirite, Christ Iesus, I meane (as Cal­vin teacheth me) the flesh & blud of Christ, yea the very Beza episto. Theolog. 65. pa. [...]3. substance thereof, as Beza also with the consent of a whole Caluinian Synode speaketh, were receiued vvith­al; then truly S. Paul in calling such a Sacrament a weake and beggerly ordinance, had bene a very vveake A­postle, an vnfit instrument to publish Christs name be­fore Act. 9. 5. nations and Princes of the vvorld, vvho of Christs [Page 97] diuine person, of his pretious flesh and blud, the price & ra [...]om of the world, & reconciliation of al things in Coloss. [...]. [...]. heauen and earth, had had so meane and beggerly a [...] opi­nion. But because most sure it is, that b. Paule was [...]nom any such beggerly, or rather beastly & ethnical [...]og [...] the Calum [...], who in this dete [...]able & [...] a [...] p [...]mous con [...]cite [...]oloweth Cal [...]in, know that t [...] h [...]m S. Paule speaketh, and he shal once to his eterna payne (vnlesse [...]e in time repent) [...]ele true that which S. Paule threatneth: in, euē for this particular blasphe [...]s heresie of matching the base Iewish ceremonies with Christs most heauenly and diuine Sacraments: A man H [...]b [...]a. [...]. [...]. making frustrate the law of Moyses is adiudged to death therefore by the verdite of 2 or [...]. witnesse [...]. How much more deserueth he more extreme punishment [...], which thus trea­deth the sonne of god vnder foote, and esteemeth the blud of the new testament polluted, by making it nothing superior to the blud of beasts, and so hath done contumel [...]e to the sp rite of grace, & beyond al measure abased most vily and contemptuously the diuine state and maiestie of the new testament! Let the discreete reader know that a­gainst this Iudaisme, the Christians euer from the be­g [...]nning of Christianitie, haue had touching their sacra­ments, a more excellent faith and diuine perswasion; as who vpon warrant of Christs words, haue euer beleeued T [...] [...] [...] t [...] [...] [...]st. Chap. [...]. that in the one sacrament was deliuered the body and blud of Christ, the same in veritie and truth of substance that was sacrificed on the cros [...]e, as before more largely hath bene deduced. And for the other sacrament (for I mention no more, because th [...]se men acknowledge no more) the holy scriptures and writings of the Apostles, and the church ensuing, haue yelded vnto it as to an in­strumental cause, higher grace & vertue then to any sa­crament Grace conse [...] ­ [...]d b [...] bap­tisme Matths. 19, of the Iewes law, or al their sacraments and sacrifices ioyned in one. For proofe whereof, when Christ was baptized, the heauens opened, and the holy ghost descended, to signifie that by baptisme the way to heauen (shut before) is made open to is, & the holy [Page 98] ghost powred in to vs, as Christ him self by word and Ioan. 3. 5. deed taught most manifestly: except a man be borne of wa­ter & the spirite, he can not enter into the kingdome of god. And to testifie that a [...]u [...]dly, and that in baptisme Chri­stians Act. 2. [...]. [...]t. 11. 1 [...]. [...]p. 19. 6. are made partakers of the holy ghost, in the begin [...]g of the church, the holy ghost [...]sibly deseended, & rested on them that were baptized by the Apostles and first preachers of our faith. And the gospel & Apostoli­cal writings euery where teach, that [...]bert the baptisme of Iohn, & by like reason any baptisme vsed in the law were but [...]g [...]ue▪ in wa [...]er alone; yet the baptisme of M [...]t. 3. 11. M [...]. 1. 3. Luc [...]. 16. Ioan. [...]. [...]. A [...] ▪ 2. 3 [...]. M [...]. [...]. 16 Act. 2. [...]. 33. [...] 22. 1 [...]. T [...]. 3. [...]. [...] Pet. 3. 21. Christ, brought with it the holy ghost, it gaue remission of synne [...]: and therefore to there that were otherwi [...]e faith­ful & beleeuing, be [...] [...]s their faith and beleef, baptisme was ne [...]e [...]a [...] for remission of their s [...]nnes & eternal life. For which cause, it is called the holy ghosts lauer or font of regeneration and r [...]uation. By i [...], & the word of, life we a [...] cle [...]n [...]ed from synne and siued, as [...] & [...]uly as Ne [...] and his [...]a [...]l [...]e was sau [...] by the Arke and water sup­porting it in the time of the vniuersal deluge. Al which promises and testimonies so plaine and preguant, other to [...], as Cal [...]. Zuinghus, Musculus and others do, with flat denyal that by vertue of baptisme any such mat­ter▪ as grace & remission, is bestowed on vs, or to elude by Cal [...] Iustit▪ [...]. 4. [...]. [...]. [...]u [...]n. 14. 1 [...]. interpreting al th [...] to be spoken only for that baptisme is a signe or marke to [...]estife the Lords wil vnto vs; is to make a [...]est of al sc [...]pture▪ nothing being so cleare, but in this [...]ort, and with this audacitie may be shifted of▪ or els to expound al these te [...]ts so, that nothing be leaft singu­lar to the new testament aboue the old, this is plainly to disgrace and deface Christ with his new testament. This is to match Moyses with Christ, the servāt with his Hebr. 3. 5. ma [...]ster & quit to destroy this new testamēt, whose es­sence [...] of in [...] [...] [...] [...] [...] I [...]. [...]. 17. G [...]. 4. 25 Rom. [...]. 20. [...]ci [...], 4. 1 [...] ▪ cō [...]isteth in this & differeth from that, for that the old law cōteyned shodowes, signes & prefigurations the grace & veritie whereof was fulfilled in Christ Iesus. That was a law of secuitude, because it found mē sinners & left the in then sinne; occasionally encreased & heaped synne [Page 99] vpon synne, & by no meanes of the lavy deliuered men 2. Corinth. [...]. v. 6. 7. 9. from the burden of synne▪ and therefore is called a Testa­mēt in the letter which killeth, not in the spirite which geueth [...]fe: the ministerie▪ of death & damnation, because for the [...]son a sore said, it was a greater cause of death & dam­ [...]ion: Galat. 4. 31. [...]ch▪ 1. 25. [...]. 1. 74. Rom. 1. 2. G [...]. 31. [...]. 20. 23. Rom. [...]. 15. [...]. 2. Cor. 3. 6. 9. where as this, is the law of freedom & l [...]l ertie, espe­cialy for that it setteth men free from their sinnes, & hath old na [...]e meanes to abolish sinnes when they are com­mitted, and to pouregrace into men, whereby they may absteyne from committing sinne: and therefore is called a nevv Testament in the spirite which geueth life not in the letter which killeth, the ministerie of the Spirite and iustice, because it maketh men iust & holy by conferring grace in her sacrifice and sacraments, vvhereas in those other of the lavv, was nothing els but a perpetual commemeratiō Hebr. 10. 3. Hebr. 9. 15. of synne once committed, without forgeuing, putting away or abolishing the same. Al which difference the Apostle sammatilie compriseth, when as comparing these two Testaments together, he cōcludeth, that the nevv Testa­ment standeth, and is grounded on better promises then the Hebr. [...]. 6. old; which out of the prophete Ieremie he noteth to be these: In the new testament, I wil geue my lawes into theirs Ierem. 3 [...]. 3 [...] mynds, and in their hart wil I write them, and not in tables of stone as before, and I wil be mercyful to their iniquities; [...]. [...]. [...]. [...] 12. Hebr. 10. [...] ▪ and their synnes I wil not new remember, which in the old testament vvere neuer forgotten, but by the very sorme of then seruice remembred perpetually.

7 ¶ But to dravv to a conclusion of that vvhich I pur­pose, that is, to make plaine and manifest the true nature of the Eucharist after Caluins faith, and the faith of such congregations as are erected & grounded vpon his A­postolical ministerie; and vvithal to demonstrate where to this gospel tendeth, that is, to a very abnegation of Christianisme, & establishing in place thereof, Iudaisme or some worser thing, let vs in this principal mysterie cō sider wel, hovv they forsaking Christ and his Apostles, forsaking the Apostolical & primitiue church of al fa­thers & martyrs, & the beleef & vse of this Sacramēt pra­ctised [Page 100] amongest them: haue taken their Supper from the Ievves, from a Iewish ceremonie vsed amongest the Ie­vves Vide Pap [...]ū Massonū de Ep [...] ▪ cop. vrb [...] lib. 4. [...]n N [...] [...] [...]. before Christs coming. It is recorded by good historiographers, that Berengarius was thought to haue bene instructed in this point of his insideliti [...], [...]y a certain Iew: and that al his argument; vvhich he made against the truth of Christs presence in the sacrament, vvere borowed and taken from Iosephus Albo a Iew, a capital enemie of Chri­stian name and religion. For that Iew, chap. 2 [...]. of his 3 oration which he wrote concerning the points of Moyses law, v [...]ere [...]h the self same arguments against the Eucharist, which after­wards, Berengarius & his sectaries cast forth: Eadem omnino dicit, que Berēgarius & se tatores e [...]u [...] p [...]stea vomuerūt. Beza out of Emanuel Tremell: us the Ievv, telleth that among the Iewes it vvas a custome yerely vvhen they did [...]ate Beza in Luc. [...]. 22. v. 20. their paschal lamb, vvithal to ioyne a ceremonial eating of bread, and drinking of vvine in this sort. The good mān of the house, in the beginning of supper taketh an vnleauened loaf, which he diui [...]eth in two parts, and blesseth the one with these words: Blessed art thow O lord our god, king of al things, The Ievvish [...]mmunion. which out of the earth doest bring forth bread. The other part of the loaf [...]e [...]uereth with a napkin and reserueth. Then [...]al they to their supper merily; which being ended, the good man taketh out that part of bread which was couered, and sitting downe eateth so much as is the quantitie of an oliue, & distri­buteth the like to al that sit with him, in memorie of their passe ouer. Then sitting stil, in like order he drinketh, and saith the ordinarie grace &c. This Ievvish ceremonie I make choise of to compare vvith the Caluinian Supper, prin­cipally for that both in matter and forme, & al circum­stances it resembleth the Cal [...]inian deuise most aptly; but partly also, that vvithal I may shevv to the rea­der the incredible [...]rovvardnes and peruersitie of Caluin and Beza, vvho vvhen they haue equalled al sacraments and ceremonies of the lavv vvith those of the gospel, yet forsooth for honour of their ovvne inuention, can not C [...]n. Har­ [...] in Matth▪ [...]a. [...] [...]. v. 26. abide to haue their peeuish supper called a Ievvish ceremouie, or cōpared vvith any such: vvherea [...] Caluin sto [...]meth [Page 101] maruelously: & Beza in the place before quoted, vvhē he hath likened the one to the other very diligently, in fine as though he bare some special reuerence to his ovvne Beza in L [...] 22. v. 2 [...]. supper, addeth by vvay of correction, Longe [...]amen aliter iudicandum est de hac sancta & solemni &c. yet must we iudge f [...] other wise of this holy and solemne institution of the sup­per (as it is set forth by Ihon Caluin and the church of Geneua) whereby we are put in possession of Christ, then of The [...]r [...]vv [...] n [...] of Cal­uin & Beza▪ th [...] external rite & humane traditiō. Thus Beza, most fōd­ly & frovvardly. For what more peevish frovvardnes can be imagined, then that they vvho against Christ, his A­postles, and al scripture, haue altogether made equal our Testament with the Ievvish, our sacraments vvith theirs, ou [...] Eucharist with their Manna, and vvater issuing out of the rocke, our baptisme with their red sea and other their ceremonial purifications; novv for sooth can in no case abide, that we should say their tropical bread is no­thing better then those figuratiue and tropical breads of proposition, or those cakes, or vnleauened bread eatē with their paschal lamb? VVhat straunge logike? what mad Theologie is this? Are al and euerie Iewish sacrament a [...] good, as any of the gospel, and is this one not so? Is the rule true in al vniuersally (which al conteynes yet but two) & is it false in this particular, which is one of the tvvo? For by the vvay to stop the cauilling of some ig­norant minister, and withal to reforme Caluins and Be­zaes wrong iudgement, vvho terme this, mans inuention Calu [...]nu [...] [...] Matt [...]. ca. 2 [...] v. 26 (as though in that respect theirs vvere any better) it is to be noted, that Emanuel Tremellius the Ievv, and Theo­dorus Bibliander the Suizzer, both of Caluins religion, & therefore of sufficient authoritie in this case; and ether of them better seene in the Rabbines and Ievvish ceremo­nies then Caluin or Beza; out of the Rabbines and He­brevv Vb [...] supra i [...] Beza. Talmud vvrite som vvhat othervvise of it, then Caluin doth: of vvhich tvvo, the one signifieth obscurely, and Th [...]odo [...]. Bib. lib. [...]. de p [...]s­chate Isr [...] ▪ pag. 25. 26. the other vvriteth plainly, in a treatise vvhich he maketh hereof, that it vvas a most auncient custome deliuered by the [...]terpreters of the law, amongest whom Esdras was chief, & [Page 102] instituted by god. He describeth out of the Talmud, in vvhat sort it vvas ministred, something othervvise then Bibland. vbi sup [...]p [...]. 30 Beza doth. His vvords are: He that blesseth & consecrateth those symboles, vseth this kynd of prayer. Blessed art thow o lord our god, king of the world, who hast sanctified vs with the preceptes, and [...] vs commaundement to celebrate this cōmunion: dedidi nobis mandata Communionis. After, he de­clareth The Ievvish Communion. hovv the good men (vvho is the minister) taking out the bread, which he had layd vp in a secret place, distribu­teth summa cum [...] one sum [...] ca­uentes. it, and euery man ea [...]eth his porti [...], very religiously with maruelous care taking heed that no part thereof fal on the ground, or sticke in their heard, or be any wayes prophaned, no otherwise then the Christ ans vse the Lords bread. Finally this Regius in 2. pa [...] operum respons [...] 2. li [...]ros Ecc [...]e Missa, ca. 7. bread they name aphiki [...]o [...]: or as Vrbanus Regius (the coapostle vvith Luther in Germanie, vvho also calleth this ritum antiquissi [...]m, a most auncient ceremonie of the Ievves) in his booke against Eccius vvil rather haue it, aphigman; & they suppose the Messias to be signified thereby whose cōming should be secre: and hid from the knowlege of the Iewes. This Ievvish communion and supper I vvold gladly learne of Calvin or any Caluinist, vvhy & vvhere­in it is inferior to their supper and communiō? Remoue from thence the vvords of our Sauiour, remoue al vertue and sanctification, let the bread be only symbolical and tokening bread; vvhat hath Caluin in his supper aboue this Iudaical ceremonie? Very much. For that (saith Cal­uin [...]l [...]. in Mat. [...]. 26. v. 26. if this ceremonie were then in vse among the Iewe, Christ so solowed the accustomed maner, that yet he lead the myndes of his disciple; to another consideration, chaunging the vse of the bread to an other end. That Christ did so, vve graunt, & haue before out of the gospels and other holy scripture Chap. [...]. shevved at large. Christ both lead the mindes of his disciples to an other [...]n [...]id ration, and chaunged the vse of the bread & nature also, vve confesse, and the church euer hath belee­ued. Comparison of [...] Ievvish. But in your supper there is nether an other considera­tion of the bread & vvine, no [...] yet vse. For vvhy: that bread vvas deputed to signifie the Messias, and so it did as effec­tually as any bread vsed on the table or communion of [Page 103] Calniu. Here is bread broken: so vvas it there. Here for a sigue & memorie: so was it there. There vvas as much grace geuen as here. For lesse there could not be then no­thing: and we must vvonderfully take heed (as Calain Before pa. [...] teacheth vs, that we suppose not any secrete vertue to be hid in or ānexed to the signes. Here it is vrged as a point The Scottis [...] communi [...] books. verie essential, that the communicants kneele not, nor stand, but sit, so [...]ate they there. That many should be pre­sent to make vp a communion: so was it there. This is done with prayers and praises of god: so was that. That figured and represented Christ to come; this is nothing els but a signe and representation of Christ novv past. This is a symbole and signe of loue and charitie; so was that. The Caluinists vse their bread & drinke with much reuerence. The Iewes vsed theirs with much more; where of I thinke the ministers them selues wil beare me vvit­nesse. For they make smale accompt, if peeces of the com­munion bread falling vnder the table be eaten of dogs: & many present eye-witnesses there are, vvho haue seene that when the cup was novv in the hand of the com­municant ready to be receiued; the vvine hath bene cast on the ground by very zealous and chief Protestants, because they espied some more or stravv in the vvine, whereas these Iewes shevved far greater regard tovvards the bread and vvine of their Communion, as Bibliander telleth vs. Brieflly let an indifferent Caluinist examine this rite diligently, and point by point compare it accor­ding to the true rules of Caluins discipline vvith Caluins The G [...] communion, nothing bet - - ter [...]n this l [...]. supper and he shal not possibly find any reason, degree, article, or any circumstance, vvhy this Ievvish cōmunion is not equal to the communion of Caluin, saue that as Caluin teacheth, this bread figured Christ to come after­vvards, his bread figureth the same Christ come already. VVhich circūstance albeit it make somvvhat in the mynd of man, vnto vvhom things past are more plaine & evi­dent then things to come; yet in the communion and bread thereof, it maketh nodifference at al: no more then it maketh a difference in the singer of an horologe, that [Page 104] at one time it shevveth the [...]ovvre of 12. in the night, anon after it shevveth the same hovvre of 12. in the day: no more differēce then there is in a mans finger, if in the morning he point with it to the Sinne rising, & at night point vvith the same singer to the Sunne setting & going to glade. And thus much doth Bibliander plainly giaunt and confesse. For thus he vv [...] in the booke & place Bibliand. v [...] supra. pa. [...]. before cited: The [...]e [...]e is the holy paschal feast did eate bread which represented the Me [...]s. That therefore both Christians and Iewes may clearly see, that the self same myste­rie and sacrament was hid in the paschal supper of the [...]l [...] church [...]e Iewes, and in the [...]per of the Lord and Eu [...] ­r [...]st [...], cap. [...] de fer [...] & [...]z [...] [...]. Musc. [...] commun [...], [...]p [...]d [...]ana [...] pa [...]. [...]. [...]f the Christian church I wil declare that ceremonie [...]ut of the Iewes Ti [...]ul. In like maner VVolf. Musculus in his common places vvriteth expressely, Christ [...]ra [...]eth no new matter, but things v [...]l and vulgar in that paschal [...]ere­r [...]e he a [...]pled to a sacrament of the new [...]est [...]ment. VVhere­fore he [...]e vn [...]eauened bread, the bread of the I wish p [...], and the [...] also thereof, both which the Iewes v [...]d n [...]their solemne paschal ceremonie. And this bread and drink with­out any consecration, or sanctification, or alteration o­ther then vvas vse [...] among the Ievves (saue only that it should▪ e [...]e for a signe of a thing novv passed, as before it signified the same to come he made according to these mens doctrine, the sacramental bread of the nevv testa­ment. So that if no [...]vve can orderly as hath bene decla­red, The [...] doctrin [...] the supper. procced by legrec [...], first to remoue from the sacra­ment the true body and blud of Christ, and leaue yet a real qualitie & vertue derived thenge, then to take avvay that real qualitie & descend to a spiritual eating only by faith, and make no other presence of Christ in the sup­per then in hearing a sermon, or reading a chapiter of some good booke, after to take a [...]a [...] that also & make the supper to serue only for a seale and testimonie, that vve haue receiued Christ by faith; in the next place to make the supper a bare signe of Christs body; and fi­nally a mere [...]vvi [...]h ceremonie causing vs to remember [...] Supper a [...] the Messias [...]ovv fistene hundred yeres since incarnate [Page 105] [...] the Ievves communion put them in mind of the same Messias who was to be incarnate many yeres after: it besides, specially and principally we haue a singular rega [...] [...] vvith the Scholemen & Catholikes we ima­gine not any secrete vertue to be hid or annexed to this [...] bread, no more then vvas in that brea [...] of the Ievves, or is novv in other common bread vse [...] at the vulgar suppers of religious Caluinists, vvho in their suppers and dinners thinke of Christs death: then come vve nigh to haue a right apprehension and concene of [...] communion.

And to this very conclusion, as the vvhole doctrine of Cal [...]m and the right sacramentaties tendeth so Z [...] ­us Prince of the sacramentaries (vvhich excellent mans do­ctrine Be [...]or pa. [...] 90. vvas ever agreable to Caluins concerning the sacra­ments) expresseth the same in most plain and [...]lat termes. For speaking of the first sacrament of baptisme, vvhich [...]e [...]. Idem ibid. lib. de baptisme. [...]. 67. cal [...]t [...] the chief and principal signe of the new testament, VVha [...] is [...]aith he [...] the condition and vertue thereof Iohn de­clareth Matth. 3. I baptise yow in water to repentance. Iohn taught them to amend their liues and to repent. And wh [...]r [...] ­ [...]e [...]ued his preaching, these he marked with the external ele­ment of water: nec tamen i [...]circo aliqua ex parte mel [...]res erā [...]: [...] [...]ut a signe [...]r cere­monie. and yet for their baptisme they were neuer a whit the better. For what let was there, but that they might haue repented as wel without baptisme? Therefore baptisme is only a ceremo­nie and signe &c. And in the next lea [...]e: The baptisme of the Ibid. sol. 6 [...]. Apostles was al one with that of Iohn. For they also as wel as Ihon, gaue nothing els [...]bu [...] the external signe of baptisme. [...]uapropter illorum quoque baptismis: non [...] u [...]fuit quam sig­na [...] pur [...]dā initta e & extern [...] [...]remonia. VVherefore their baptisme also wa [...] nothing els, but a certain entring signe and external ceremonie. And a litle after: It was a great error of Ibid. sol. [...]: the old Doctors, that they supposed the external water of bap­tisme to be of any valew towards the purging of sinne. For it is most assured that the external baptisme in water is of no force [...] conser read [...] purifi [...]. or v [...]e [...] to the cleansing of our sowles. And therefore this ve­ [...] baptisme vvhereof the Doctors make [...]o great a mat­ter [Page 106] is nothing els but a ceremonie: I meane an external signe, whereby a man professeth, that he wil now folow Christ. Al which in his ansvvere to Luthers confession, he applieth in like maner indifferently to the Eucharist and to the sacraments of the old lavv. For this (saith he) is the office [...] 477. of every sacramēt that it signifieth only &c. So did circūcifiō: so [...] the pa [...]ch [...]l lamb. So baptisme maketh not men the son­nes of god▪ but these which before were the sonnes of god, re­ceiue by baptisme a testimonie, a signe or badge thereof & the like i [...] d [...]ne in [...]he supper of Christ. Yea this he reckeneth for so su [...]e a principle that of the two, he thinketh the sa­cramēts of Christs gospel more voyd of al spiritual grace Zuin [...]l. [...] sup [...], [...] quanto minus and vertue to sanctifie then those of the old lavv. For so he disputeth: I [...] in the old Testament, the carnal and ex­ternal sacrament could not bring any puritie or cleanesse to sin [...]ul and de [...]iled consciences▪ how much lesse can such sacra­ments do v [...] any like profite in Christ in the new testament, where only the spirite geueth life, and worketh al?

8 ¶ Against al which if perhaps the good reader thinke that in Bezaes words before cited there is some secrete [...] pag. 101. force and pith to aduaunce his supper aboue those other; because his [...]upper he termeth a solemne & holy institution whereby we are put in possession of Christ, or els in Caluins pa. 91. obiection taken from the Apostle: let the reader be war­ned▪ that this of Beza is nothing els, but a solemne kind o [...] lying & hipocritical feyning, vsual to him & the rest Bezaes hypo­crisie. of his bretherne as before bath bene sayd. For he mea­neth nothing more, but that by their holy and solemne bread, our faith is stirred vp to beleeue Christ, by which faith we feed on Christ, and so apprehend and possesse him, euen as did the Iewes in their communion. And the very self same holy and solemne apprehension and posses­sion Beza in like maner attributeth to the Iewish cere­monies. & thereby discovereth his coūterfeit & solemne hipocrisie vsed here. For expounding that word of S. Paule where he calleth circumcision signaculum iustitiae, Beza falleth out in to a wondering & exclamatiō, Quid Beza ad Ro­m [...]. ca. 4. v. 11. magnificentius de vllo sacramento dici possit▪ VVhat can be [Page 107] spoken more highly or amply of any sacrament what so euer ether old or new! Before, the Apostle called it a signe, which is Christ poss [...]s­sed as vv [...]y the lev [...] [...] supp [...]r as by the Calu [...] the common nature of al sacraments, for that they are external signes and ceremonies. N [...] he expresseth the substance and ef­fect thereof, that it is ordeyned not only to signifie, but also to s [...]ale the iustice of faith, by which we are put in possession of Christ him selfe, quatenus s [...]ilicet spiritus sanctu [...] reipsa id in­tu [...]rae [...]a [...], quod externa c [...]remonia praelicationi verbi con­iuncta oculis repraesentat: I meane so far forth, as the holy ghost [...]th performe that within, which the external ceremonie ioyned to the preaching, outwardly representeth to the eyes. This is the precise and true forme by which he meaneth that we are put in possession of Christ by his holy and so­lemne S [...] pa▪ [...]7. 8 [...]. [...] supper; for that by the breaking of bread and prea­ching of the minister, our external senses (if we wel attēd the breaking and preaching are moued and consequent­ly by meanes thereof, our faith and mynd erected to be­leeue, & so the holy ghost working in our harts, we pos­sesse Christ, which possession (as he graunteth) was in like sort and as largely geuen in the Iewish sacraments, as in the Christian.

As for the obiection taken from the Apostle, & vsed by Caluin, Beza, Martyr Musculus, and lightly euerie other sacramentarie, that the Iewish Manna, vvater out of the rocke:, their passing ouer the sea, and baptisme in the cloud vvas as good and effectual, as our sacraments of [...] [...] [...] the Apostle. baptisme & the Eucharist; and that the Ievves in those figures receiued the self same foode in the one, & spiritual benefite in the other as vve do in these sacramēts of ours: Before p [...]. [...]. the ansvvere is, that they al sovvly corrupt and peruert the Apostles vvords and sense. The Apostle saith not that the Ievves had the self same spiritual foode which Christians ba [...], as though he compared Ievves and Christians to­gether but that the Ievves amonge them selues good & bad, iust and vniust, receiued those benefites there men­tioned. Exod. 14. 22 [...]. [...]. [...] Num [...]. 18 Exod. 10. 15 17. 18. For the Ievves al alike, passed the redde sea [...] they vvere al directed alike by the cloud, they al alike did eate of Manna, vvherein the evil men had as great preeminence [Page 108] as the good; they did al alike (& so did their beasts) drink [...] Exod. 17. [...]. Num. 20. [...]0. 11. [...]. Cor. 10. 5. of the water, which issued out of the rocke; albeit most of them were wicked men in whom god was not pleased. This is al that the Apostle saith. These vvere temporal benefites bestowed vpon the Iewes, which in no place of the Scripture haue annexed vnto them spiritual grace or remission of sinnes, as haue the Christian sacraments wherevnto they are impiously opposed. And therefore S. Basil with great zeale mue [...]gheth against them which make such odious comparison, as men who vtterly dis­grace and extenuate the maiestie of the nevv testament. [...]assius lib. de Spiritis san­cto. cap. 14. For (saith he) what remission of sinnes, what regeneration or renouation of life was geuen by the sea? what spiritual gift was geuē by Moyses? what mortificatiō of sinne was wrought by his ceremonies or sacraments? As for the vvord ( spi­ritual) applied by S. Paule to Manna & the vvater, he cal­leth it spiritual, partly because it proceeded from a spiritual, diuine, & miraculous cause, as in the storie is noted, partly because it signified, (as did almost al things in the [...]. Corinth. 10 11. [...]. Reg. 6. 7. [...]. P [...]. [...]. 5. old lavv, euen the very stones and timber of Salomons temple) spiritual things, which vvere to be exhibited in the nevv testament in Christ and his church. For, that of it self it vvas not ordeyned for a spiritual foode but for a corporal, the very text proueth (which assigneth the vse of it to al indifferently, no lesse to euil men, then to good, yea no lesse to beasts, then to men) and our [...]o [...]. [...]. [...]. 49. Sauiour him self; vvho plainlie separateth it from the di­uine Manna of the nevv testamēt, & directly affirmeth it to haue bene geuen for a corporal foode, & to differ as much from his diuine body geuen in the sacrament of Ambros de ijs qu [...] initian­ [...]ur ca. 8. 9. Cyril. lib. 3. in Ioan. ca. 34. & lib. 4. cap. 11. Chrysost. in [...]. [...]. 44 the nevv testament, as doth any vulgar bread or flesh. And thus do the auncient fathers agreably to Christs words▪ expound it, acknovvleging it for his proper and peculiar vse to haue bene an earthly foode; though besi­des it vvere a signe a figure, an image, a shadovv and signification of Christ the spiritual Manna and heauenly bread, vvhich in deed came from heauen: in vvhich first vvord of the definition of our sacraments (for every sa­crament [Page 109] is a signe) that Manna and water of the rocke August. [...] psal. 72. 77. Idem Tract. 1 [...]. in Ioan. et lib. 50. Ho­mil. Hom. [...] agree with our sacraments; and therefore some times, so far forth they are by S. Austin compared together, but touching the effect of grace, never made equal.

And now if it shal please the reader to conferre these last 6. rules or obseruatons gathered out of the doctrine of Caluin and the Caluinists with that his first magnifi­ing of Christs real presence in the Sacrament of the Sup­per; he shal very easely discouer him to be a vvicked hi­pocrite, and also find everie parcel & point of that whole paragraph gainsayd and refuted by ech one of these 6. obseruations ensuing: vvhich if a man vvould gather in to a table after the example before shevved, he should fil a pa. 77. great deale of paper; and find at the lest so many contra­dictions in these later against that first, as be sentences (perhaps lines) in that first. He shal vvithal be able to frame to him selfe some certaine and sure knovvledge (to sure at l [...]st, as may be gathered out of the vvritings of such vvethercockes; vvho according to the Apostles Ephes. 4. 14. lu. [...]. 12. vvords, are tossed vp and dovvne vvith everie nevv con­ceite, as a light clovvde is caried here & there vvith eve­ry puffe of vvind) vvhat the Caluinian supper is; to vvit Th [...] definition of Caluins supper. (after his ovvne description) bread and vvine, or some like nutriment, voyd of Christs body and blud, or any vertue thereof, or any other grace; instituted for this on­ly purpose, to put vs in remembrance of Christ, in no respect or comparison, better then the significatiue bread or sheeps flesh vsed by the Iewes in their Paschal sup­pers.

9 ¶ And thus much touching the equalitie of their sa­crament with the Ievves, as they graunt, & vve accept: so herevpon a litle farther we proue, vvhich perhaps they vvil deny, that the Ievvish sacraments vvere better then Before pa. 40. 41. 4 [...]. thens: not only for that the Ievvish had their Insti­tution from god and his holy prophets, vvhereas this supper proceedeth directly from the deuil & his Mini­sters; The Ievvish Sacrament much b [...]tter th [...]n the C [...]l­ [...]i [...]i [...]. but also for that comparing the sacraments thus by them described, in them selues, the Ievvish much ex­celled. VVhereof this only reason in their diuinitie is a [Page 110] most sure demonstration. The preper vse, institution and end of the sacrament is this, and in this confuteth [...] pag. [...]. [...]. [...]7. the benefite thereof, that it stiri [...]th vp our [...]aith, & mo­veth ou [...] external and internal [...] to consideration of the thing signified, that is, Christ & his death. VVhere­of [...] [...]l [...]vv [...]th, that where this [...] is most [...]ound, where a signe is most l [...]y, [...] and [...] to moue ou [...] senses, & [...]iy to quicken ou [...] [...]aith and excite our mynds to the consideration of Christ & his death, that [...]g [...]e hath in it so much the more singu­larly and in a more high and excellent degree, the na­ture of a sacrament. But this was sa [...] better and more eff [...]ally wrought by [...]ng a lamb, by p [...]w [...]g out the [...]lud thereof, then by [...] bread, and drinking beare, [...], or wine. I or both the lamb is a more no­ble c [...]eatu [...]e,, then is bread, & therefore more apt to [...]g [...]c Christs body the noblest creature that euer was, & the innocency of a lamb to signifie Christs innocen­cie; that lamb killed, that flesh, that blud was a more l [...]ly signe or this lamb of god killed for [...]s, of his body, Iohn. 1. 29. 30. of his blud giuen for [...]s, then breaking of bread & drin­king of any wine or beare, be it neuer so strong. There­fore in that wherein consi [...]e [...] the proper nature of a sacrament the [...]ew [...]h excelled ours. Againe, an other sa [...]mental signification, and the same very principal S [...] a [...]t [...] [...]ap. [...]. [...]um. [...]. [...] they in this, that as the bread and wine nourisheth our bodies corporally, so Christ ca [...]e by faith nourisheth our s [...]w [...]es spiritually. But that Iewish supper hauing in it, yong, tender, & nourishing flesh of a lamb, together with bread and vvine, nourished corporally, and so sig­nified Christ body nourishing spiritually, far better then only bread and [...]: much better then their vvater & [...]. o [...] such other le [...]er nourishing foode, in vvhich the [...] a [...] supper may be ministred.

If [...] to take some one other or the Ievvish sacraments, [...]lv. in 1. Cor [...]. 1 [...]. [...] 2. [...] 1. [...] [...]. ca. 1 [...]. v. [...]. Ma [...] for example, this excellencie vvil yet ap­peare much more. That was a sacrament of theirs, (saith Caluin, and also Beza) correspondent to our holy Supper; & [Page 111] the one e [...]u [...]l to the other say they; but far surpassing, ay I, if these mens doctrine of sacraments hold for good. P. Martyr in 1. Cor. 1. 10. [...]. 1. 2. Martyr vvriting vpon the same place of the Apostle, gathereth out of A [...]n [...]a & other Rabbines, certaine miraculous qualities & proprieties apperteyning to that sacrament of Manna, vvhereof I vvil note some fevv, [...] Ievvish [...] sup p. [...]. [...]ing vvithal the present comparison vvhich I [...]ue in hand. That Manna (saith Peter Martyr) had ma­ny proprieties whereby it did most ap [...]ly represent & fo [...]shew Christ: as first, in that it was geuen them without al labour & pa [...]ne of the Iewes. VVherein it signified Christ geuen & sent 1 from god the father to men not for their works and deserts, Sacramental [...] [...]f Manna. but of his mere goodnes and mercy. The bread of [...]alu [...] being procured by ordinary labour & traualle of plovving, [...]o [...]ving, reaping, baking, can signifie no such thing vvith Manna, but rather the cleane contrarie. 2. That 2 ra [...]ned downe from heauen after a very miraculous sort. So Christ also had a celestial and diuine nature as god, and as ma [...] framed to him els a body of his mother a virgin without the seed of man by the diuine operation of the holy ghost. In respect of vvhich his d [...]ine and celestial incarnation, for that in this sort he tooke flesh, the Apostle Paule op­poseth him to the terrestrial and earthly Adam. & termeth 1. Cor. 15. 1 [...]. 47. 44. 45. him the second Adam celestial and heauenly from heauen, and his body a spiritual body, vvhose generation of a vir­gin [...] 3. 9. [...] 10. quis enarrabit, who is able to declare [...] saith the prophete I say. Al this being signified by the Ievvish Manna mi­raculously coming from heaven, no one iote is signi­fied by the bread of this nevv Genenian Supper, but the contrarie; as vvhich hath a contrarie nature procee­ding out of the earth, not from heauen: by mans labour and toyle, not by any miraculous operation, and there­fore more fitly leadeth the cōmunicants to thinke that Christ vvas begotten as other men are, ba [...]ely and car­nally according to the old her [...]s [...]e of the [...]tes, then by the diuine operation of the holy ghost, as is the Chri­stian 3 beleefe. 3. The Iewes wondred at Manna, and there­fore [...] 16. 16 [...]. exclamed, [...] VVhat thing is this? vvhence also [Page 112] Manna had his name. They vvendered, partly because they knevv not the original of [...]t, pa [...]y because they sa [...] vvonderful effects in it. In like mane [...] Christ was de­signed so to come that al [...] in general al the levves kn [...] that he vvas to come from the s [...]ocke of Abraham and [...]; yet in special from vvhat li [...]e, in vvhat ma [...]e, by vvhat meanes, vvhat per [...]on he should be th [...] was vn­knowen to them, and therefore they [...]y Christ the Me [...]st [...] [...]. 7. 27. vvhen he shal come n [...] man sh [...]l know whence he is. [...], Exod. 1 [...]. 1 [...]. 1. [...]. [...]. [...]. [...]5. as the [...]evves vvondered at Manna for the st [...]a [...]ge ef­fects thereof, vvhereof one vvas, that he vvho gathered most, had no more then [...]e t [...] gathered le [...], & con­tra [...] vv [...]se he vvho gathered le [...]t, vvas as abundaantly sa­tisfied as he that gathered most (vvhich is also d [...]ly ful [...]led in the blessed Sacrament) so Christ did shevv [...]orth many vvenderful effects & miraculous vvorks, for vvhich al the people continually vvondered at him [...]eth in his vvords, and in his vvorks as the [...]o [...]e of the [...]os­p [...]l M [...]rt [...] 2. 27 [...] 9. 33. [...]. [...] [...]. [...] 9. 43. c [...]p 4. 22 [...]2. [...]p. 20. 2 [...]. euery vvhere recordeth. Al vvhich being so aptly re­presented by Manna vvhat one title or point of like sig­nification is found in this bakerly Communion of the Calu [...]is, vvhere at none of the bretherne them sel­ues vvonder & say; MAN HV, VVhat [...] this? because they [...]novv it to be nothing but ordinatie commō, & vulgar bread [...] their owne doctors charge them to make n [...] diuine The [...] bas. [...] or [...]g [...] esteeme of [...]t. VVhereof Muscul' vvri­ting▪ [...]eth S. Chrysost. for that vpon Mat. how. [...]3. [...] sa [...]t [...]. It is not mans power to make these [...]iuine mysteries. Christ [...]e [...]u that ma [...] them [...]n that first, upper, he also ma­keth them at this present. VVe o [...]u▪ [...]e the place of seruants, Mus [...] [...] l [...] pa. 3 [...]0. but he [...]s qui sanctificat et immutat, that sanctifieth and ch [...]un [...]e [...]h the▪ [...]hese vvords of Chrysost. (sa [...]. Muscul') are spoken rather r [...]etorically then truly, [...]at [...]er as became a [...] then a [...] honest plain man, & as the truth of the ma [...]ter required: and if he respect Christs c [...]m [...] ­ [...] H [...] fac [...]e do this i [...] i [...] altogether false. For Christ [...]us [...] [...]. bad vs nether ancti [...]e, nor chaunce bread and wine, but to [...]ea [...] bread and part it amongst vs, and with thankes­geuing, [Page 113] to eate and drinke it as a sacrament or signe of his bo­dy and blud in memorie of him; quae sacramentalis c [...]remoni [...] humanam virtutem non superat: which sacramental ceremo­nie exceedeth not the power of man. VVhich is most true. For euery man can make such a ceremonie: and euery tankardbearer and good wife can as wel minister such a Communion of breaking bread and drinking wine with thankes-geuing in memorie of Christ, by vertue of their vo­cation, as the minister by vertue of his. So then this Caluinian bread and drinke is nothing like to Manna: here is no admiration, no wondering at it, & therefore nothing cōparable is it to that Iewish bread for represen­ting Christ most glorious and wonderful in al his do­ings from his first conception to the last howre of his 4. 9. being here in earth and ascension to heauen. 4. 5. Man­na nourished abundantly, it had diuers very sweet and won­derful kinds of tast, sua [...]es et admirandos sapores; to signifie, that Christ should suffise to nourish al the world, and that the fruition of him was most ioyful and delectable, of whom it Psal. 33. [...]. is written, Tast and see how sweet the Lord is. This Geneua bread nourisheth no more then other doth, it hath no better tast then other bread (if it haue so good) & so in this it nothing figureth Christ, like to the Iewes Man­na. 6. Finally, omitting a number, and euery one ve­ry 6 sufficient to preferre that sacrament of the Iewes be­fore this of the Caluinists, that Manna of the Ievves was Exod. 1 [...]. [...]. 3 [...]. very white, & the scripture specially mentioneth that co­lour not without misterie; for thereby was signified (saith P. Martyr) Christs immaculate puritie & innocencie, who neuer committed sinne, nether was there found guile in his mouth according to the prophet. This puritie can not Esai. [...]3. [...]. In fine Com­n [...]i [...] La­tina impress [...] Londin [...]. [...]. 1572. be signified by the Caluinian bread, which as by the En­glish order should be taken of such common bread as men vse ordinarily at their tables, so my self and diuers other haue some times seene it so browne, or rather blacke, that as Clebitius the chief Zuinglian minister of Heidel­berge writeth of Heshusius their Lutheran Superinten­dent, that when the siluer pixes there were molten & made Anno. 156 [...] [Page 114] away, he caused others to be made of vvood, and reserued Clebitius in lib. Victoria v [...]na Pepatus S [...] ▪ [...]s. a [...]g [...]. [...]4. his Eucharistical bread in a woodden one, and the same so sl [...] ­tish, as was not good inough for a cowheard to put his butter in it: sord [...]da, at non digna in qua bubulcus suum reconda [...] bu­tyrum: so such Communion bread hath bene (and I be­leeue is) vsed in some churches of England, and also Scotland; and that according to the rule of their gospel and Communion bookes, that a good housholder vvould allow better and fayrer to his catters; sure I am many do allow better to their ordinary seruants; & so ne­ther in this respect can the bread of Caluin compare with that Ievvish sacrament: but rather cleane contra­rie, as that signified by his colour, puritie and cleanes; so this signifieth synne and filthines, and therefore hath no resemblance vvith Christ, as that sacrament had. Thus resting vpon the signification common to both sacra­ments of the old: lavv and the nevv, and remouing al grace and vertue (as do the Caluinists) proper to the new aboue the old, most cleare and sensibly apparant it is, that amongst other, that sacrament of the old lavv far sur­passed this of the nevv, because (as P. Martyr vvriteth) that sacrament had such a number of properties, by which it did very aptly designe to vs and represent the thing signified, that is Christ IESVS (by vvhich signification these men define their sacraments) vvhereof this Caluinian sacra­ment hath scarce any one: and for very many of these properties, it rather conteyneth a contrarie and false sig­nification, and consequently leadeth the cōmunicants to a vvrong, false, and vvicked opinion of Christ the thing signified.

A man might adde to the premisses for a surcharge, The Calviniā supper & baptisme, no sa­craments of the nevv te­stament. Me [...]an [...]. in locis com. cap. [...] sacrament. and the same more general, that this doctrine of our ad­versaries quit abolisheth and taketh avvay al sacraments of the nevv testament. For vvhereas the Catholiks con­fesse, & some Protestants also, (namely Philip Melane­thon and Martinus Kemnitius, vvho hath vvritten most exactly of the sacraments) that to the nature and defini­tion of a sacrament of the gospel, is necessarily required [Page 115] that it be, as Melanethon calleth it▪ a ceremonie, as Kem­nitius, Kemnitius in 2. part▪ exa­minis▪ cap. d [...] effica [...]ia sacrament. a signe, instituted by Christ in the new testament: by this definition, nether can baptisme nor yet the supper be duly called sacraments of the gospel. For our baptisme the Protestants, especially Zuinglians & Caluinists vni­versally Zuing [...]. Tom. 2 lib de bap­tisme. fo [...]. 73. 74. certis [...]imu [...] [...]st. Calvin. Insti [...] lib 4. ca. 15. num. 15. teach vs to haue bene instituted by Iohn & not by Christ. So writeth Zuinglius expresly in a number of places: Iohn Baptist instituted our baptisme: and the baptisme of Christ and Iohn was the self same: & this saith Caluin) is most certaine. The same is the iudgement of Bullin­ger, Musculus, Beza, Gualterus Tigurinus, and al other for ought I haue read. So that baptisme is not of Christs institution, but of Iohns, and so not of the gospel, but of the law. And the verie like is to be said of this supper. For according to these men, as Christ borowed his bap­tisme thence, so did he this supper or sacramental bread, Before, p [...] ▪ 104. which being in vse & practise among the Iewes, Christ him self tooke from them, and with their baptisme least also this supper to his disciples as he found it, without adding any new forme, fashion, grace; vertue or sanctifi­cation, as haith bene said. And therefore properly and truly to speake, both these are ceremonies or signes of the old law, not of the new; receiued thence not inven­ted or ordeyned here, and therefore can not properly be called sacraments of Christ and his gospel, but ceremo­nies of Moses and the old testament, where is the first institution, nature, fulnes and perfection of them.

But to omit this and returne where I left, to our Pro­testant The Ievves [...]a [...] Sup­per mu [...] bet­ter then Cal­vins. supper and that Iewish; I wil end this chapiter with the Protestants owne comparison, only stretching that, one ioynt farther then they do, yet no [...]o [...]e farther then manifest reason (such as them selues yeld & allow) Before, pa. 92. 93. permitteth, in this sort: If we regard the paschal supper of the Iewes, and the gospelling supper of the Caluinists as they are signes of grace, so is that Iewish supper a more noble signe, and signifieth better then this, as now hath bene the [...]ed. If we regard them as memorial [...], so that in pag. 110. faithful mynds renewed the benefites of heavenly grace better [Page 116] & more effectually then this, as being a memorial more liuely and evident then is this. If we respect them as they are seales of the iustice of faith▪ so that sealed and con­firmed it more strongly and durably then this; both for that blud is a more durable seale, then wine; and here being only bread & wine, whereas there was bread and wine, and besides, flesh & blud; those many must needs seale more strongly then these fewer. For both reason, and scripture teacheth, that a triple or quadruple bond is [...] ca 4. 1 [...]. of more strength, then a duble or single. If we weigh them by their external shape and similitude as they figure & represent the things signified, so there is no comparison be­twene this and that, because the paschal lamb and blud thereof was a more liuely representation & figure of Christ Before pa. 92. the immaculate lamb, by whose blud we were to be redeemed, then is the Caluinian bread and wine. VVherefore if touching any other matter there can be put no difference betvvene the one and the other, as them selues confesse: and then in these so many points, manifest reason ta­ken from the very nature and intrinsecal proprietie of the sacraments according to their owne de [...]cription, con­vinceth the Iewish so far to excel theirs; let the Christian reader hereof conceiue, what a gospel they haue: what a communion out of it they haue drawen and invented; hovv base, hovv simple, hovv contemptible, and begger­ly! For if they make the Apostle so to speake of the Before pa. 96 Iewish sacraments: much more iustly may vve be bold so to tearme theirs, vvhich vve see to be so many degrees Caluins gospel [...]ead [...]ot [...] Iu­daisme. baser & more beggerly then the Ievvish. And can it sinke into the head of any Christian man, that Christ our God and Sauiour vvas incarnate, and came into the vvorld, so to alter the lavv, the sacraments & ceremonies thereof, that he vvould make exchaunge for the vvorse? That he vvould abrogate and take avvay sacraments more liuely, more beneficial, more effectual and gracious; and substi­tute in place thereof, sacraments more dead, more fruit­les▪ more vn [...]to itable, yea altogether vveake, impotent and graceles? If this be not only vnprobable, but also vn­possible, [Page 117] then is the Caluinists doctrine, vvhich thus tea­cheth, not only heretical, but also Apostatical: as vvhich tendeth to the ouerthrovv of al Christian religion, of Christs gospel and incarnation; and by these craftie and mis [...]hevous sleights, laboureth in steed of Christianisme B [...] epistol [...] 1. 5. 65. [...]ut [...]e [...] [...]. 4. p [...]asa [...] in [...] ▪ [...]. [...]ol. [...]2 [...]. to plant Iudaisme, from Christs gospel to bring vs backe to Moyses, & of Christians to make vs Ievves: at vvhich rocke many of the purest and most zealous Calvinists haue made shipvvracke already, as in their ovvne vvri­tings vve find it recorded.

OF THE VVord SACRAMENT; and the Calvinists definition thereof.
CHAP. 4.

1 HAuing made declaration, first, what is▪ & alwayes hath bone the Catholike, vniuer­sal, constant and true belee [...] concerning the Sacramēt of Christs body: next, what is the particular, variable and vncertaine opinion of the Protestants, that kynd of Protestants I meane, vvhich for distinction sake from Lutherā Protestants of Germany, the vvorld first termed Carolostadians or Sacramentaries; afterwards Zuinglians or Caluinists, I come now to examine these Sermons: wherein I shal haue occasion to be the shorter, for that much they conteyne not whereon a man should make any great stay. Many things are in them in­different, Th [...] summe of these [...]. with vvhich I wil not medle: many things very false and slaunderous which I vvil in a word note and so passe over: many heresies there are, and the same very sovvle & grosse (especially in the last 2. Sermons) tou­ching iustification, faith good works and securitie in sinne, which for that they are not incident to this argu­ment, I s [...]al shortly dispatch in a fevv lines. Most of the stuffe of these Sermōs is dravven out of Caluin, vvhom this man chiefly folovveth (as lightly doth al the Scot­tish and for a great part the English ministerie) both in forme of doctrine, and also in maner of vtterance. Here shal the reader find the self [...]ame diuersitie, incōstancie, and contradiction as hath bene noted in Caluin before. [Page 119] Ho s [...]ald fynd the same affectation of much mystical and supercelestial speech, when as the meaning & con­clusion is base, earthly, & contemptible. Yet is he not al­waies a folower of Caluin. Some points there are, wherein this preacher dissenteth both from Caluin, & also Zuinglius, from Geneua, Zurick, & other reformed congregations, & foloweth a proper & peculiar fansie of his ovvne. And vvhich the reader is always to note, here shal he find euery thing boldly avouched, but neuer proued, nor any authoritie almost of scripture, gospel, prophet, reason Theological, or any sufficient ground brought for confirmation of things most doubtful and resting in cōtrouersie; but al such things iustified by bare words, and proued by his ovvne authoritie; saue that more like a Phisicion then a Diuine, in some places he See the chap. 18. and 2 [...]. much vrgeth physical arguments, and rules of Physike. And this is the general summe & forme of these Sermōs.

2 ¶ Now to enter in to particulars, such as are most important, and concerne the sacrament: first of al, he fin­deth pag. 4. fault with the vse of this vvord sacrament, because it is ambiguous, & there are risen many tragedies about the am­biguitie of this word, which are not yet ceased, nor wil cease The vvord, sa­cramēt, much disliked by M. B. while the world lustes; where otherwise (saith he) if men had kept the Apostles words, and called them Signes and Seales; al this digladiation, strife, & contention apparantly had not fallen out. But where men wil be wiser then god, and geue names to things beside god vpon the wit of man (which is but mere folly) al this cummer falleth out. This afterwards in his 3. Sermon he repeateth: & much inueigheth against pa. 1 [...]6▪ men, who not content to cal it a holy seale▪ which is the Apostles word, who cals it so Rom. 4. 11. would needs go about to be wiser then god; & go beyond god, & are not [...] with the names, which god hath geuē by his Apostle, & which Christ him selfe hath geuen. VVhich if they had done▪ I am sure (saith he) none of these great stormes, & tragedies, and de­bates had fallen out. Out of al which, he draweth a very so ber instruction: A lesson by the way (saith M. B.) Let no flesh presume to be wiser then god: but let them stoupe, and keep [Page 120] the names which god hath geuen to this sacrament. In which vvords & discourse, to omit some other things very wel worth the noting, a lesson the reader may learne much better then that vvhich M. B. geueth him: that is, our ad­uersaries great frowardnes and blindnes in their maner of vvriting, disputing & preaching. The which because it is by M. B. made the very ground and foundation of his Sermons: and is common to him with the rest of his felovves and comministers both in Scotland and out of Scotlād, I wil open somwhat more at large. The word sacrament (saith M. B.) is not vsed in the scripture: it is inuēted not by the holy ghost, but by the wit of man, which is mere folly: it hath bene and is the cause of much strife, con­tention and digladiation; of great stormes, tragedie; & debates, which yet continue. The scripture appointeth other names, as signes or seales. Hereof this Euangelical lesson is to be learned, Let no flesh presume to be wiser then god: but let them stoupe, and keep the names, which god hath geuen to this sacra­ment. M. B. notably contradicteth him self. and yet forsooth both him self in these self same Sermons, continually euery where: and al other the principal vvriters of his side, omitting the names of signes & seales geuen by god; forgetting their owne lessō that al flesh should stoupe, and vse such names of signes and seales as god had geven, in steed thereof wil needs vse the name of sacrament, inuēted by the wit of man which is mere folly (and then they not very vvise that vse it) & by so doing, maynteine this contention and digladiation, these great stormes, tragedies and debates, which is the part of vvic­ked men and ministers of sedition. If god geue yovv va­rietie & choyse of other so apt names, so good & profi­table, whereas this is so harmeful and mischevous; vvhy refuse yovv god and folovv man? VVhy in euery leafe of these your Sermons, is there set forth in great capital letters this vvicked word Sacramēt, inuented by man, & not rather the vvord Signe or Seale appoynted by god? As yovv haue altered the Masse in to the Communion, Bis­shop in to superintendent, priest in to minister, church in to congregation &c. so why in like maner chaunge yovv [Page 121] not sacraments in to signes and seales? and then inscribe these your sermons, Sermons not vpon the sacraments, but vpon the signes and seales? But this fault vvere lesse and more pardonable, if these men vpon the self same word The vvicked s [...]phistry of Caluinists. vvhich they condemne, did not buyld the vvhole frame of their cauilling and sophistical Theologie, vvhen they ether vvrite against their aduersaries, be they Catholiks or Lutherans, or in sermons preach to the people: be­cause the word being in deed ambiguous, ministreth them more occasion to multiplie words, to shuffle from one sense to an other, to abuse their simple auditors, and to saue them selues from plain and direct expressing of that, which in deed they stil entend, although at some times they are loth to vtter. Ioachimus VVestphalus the Lutheran, in his last ansvvere to Caluin vvriteth, that Carolostadius (the first father of the sacramentaries in our VVestphalus in Apologie▪ pa. 5. daies) in his disputations and bookes of the supper of the lord, vtterly reiected the word sacrament, as new and not found in scripture. But our aduersaries the Caluinists (saith he) because they find the word apt for them to shift and lurke vnder, very greedely embrace it, and make it their chief ground and an­kerhold. So Caluin braggeth, that this is to him a wal of The vvord sa­crament, magnified by Cal­vin. brasse, that Christs words are to be expounded sacramentally. This one word, he bosteth, is sufficient to ouerthrow al the argu­ments of the Magdeburgenses. Hereon he frameth his rules: herevpon he bringeth in his tropes. If a man marke him, he shal fynd, that euer he maketh his retreat to this one word (sacrament) and as a sure bu [...]kler he euer opposeth a sacra­mental maner of speech, when he hath nothing els to say. In one place he writeth, that al this controuersie might forthwith be ended, if we could be content to admit a sacramental speech &c. Thus he: vvhere vve perceiue, that although no man be more fierce and eager then is Caluin against words inuented by man out of the compasse of holy vvrite; yet him self is content to make his most aduan­tage & chief buckler thereof. And this one vvord he not only vseth and vrgeth continually, (vvhich in him is a great fault) but also maketh it to signifie vvhat him self [Page 122] best pleaseth, vvhich is intolerable. But VVestphalus an­svvereth Ibi pa. 6. him rightly, that he & his (Lutheran) bretherne are not so simple, nor so careles of their faith, and saluation, as The [...]erd, sa­cram [...]t, disli­ked by Mus­culus. Musculus in [...]. [...]p. de sig­ [...] sacramea­tal. pa. 292. that they can or wil hazard their cause vpon a word obscure, ambiguous &c. & withal stand to rules deduced thence at the pleasure of the Zuinglians. VVol [...]. Musculus in his com­mon places, vvhere he entreateth of the sacraments, be­cause he refu [...]eth that name and calleth them ( sacramen­tal) signes, for his defence in so doing, that good men be not offended, very religiously layeth for his discharge [...]o principal doctors, Luther and Melanethon, of vvhich Luther writeth thus▪ If we wil speake as the scripture tea­cheth Luth. de [...] ­tiu. [...]. vs, then haue we but one sacrament (Christ) and three sacramental signes, the supper, baptisme, and penance. Melan­othon thus: That which the common people calleth a sacra­ment▪ Melaneth. in [...]. [...]. 11 at in [...] ▪ [...] com [...]. we wil cal a sacramental signe: because Paule calleth Christ him self a sacrament. So that their proper name it signes: and sacramental, vvhich Musculus ioyneth, is no more, then holy, or Christian, or appointed by Christ, vvhom the scripture acknovvlegeth only for a sacrament VVhat the Protestā [...] meane by sacrament & sacramen­tal. and only calleth a sacrament: and so these fignes are called sacramental, because they vvere ordeyned by him, & signifie him vvho is the sacrament: as also a chapiter of S. Matthevv, or S. Paul may be called a sacramētal chapiter, because it entreateth of Christ the only sacrament: in which sense al figutes & sacrifices & many chapiters of the old testament were likevvise sacramental figures & chapiters. VVhereas then the scripture calleth not the supper by the name sacramēt, but applieth this word only to Christ, is it not straunge, that the same mā ▪ almost in the same place, debating this very question (of Christs presence in the supper) betvvene his felovves the Zuinglians, the Lutherans & the Catholikes, vvhē as he should speake most plain­ly, most distinctly▪ & intelligibly, vvould yet [...]un, against his ovvne knovvlege and conscience to cover him self, to obscure, and confound, and trouble both the matter vvhereof he treateth, and his auditors or readers, by such ambiguous and darke vvords, vvhich him self vvith [Page 123] such religiō disliketh▪ and condemneth, as not agreable to the vvord of god? Yet this man forsooth, vvhen he cometh to expound the words of Christ concerning this sacrament, not by the vvay, or accidentally▪ but fully and directly, and of purpose; placeth the entier summe & Musculus [...] supra. cap. de [...] Demini num. 2. pag. 32 [...]. [...] substance of his resolution vpon this terme sacrament & sacramētal. For pretending great reuetence to the vvords of Christ▪ & protesting that his desire is most religiously to hold fast the words of Christ, & not to alter any one iote of them; that he may thus do, he refelleth a number of his bretherne (as he calleth them) Carolostadius, Occola [...] ­padius, Zuinglius, Luther, and the Lutherans, for their expositions of Christs words, This is my body: for that Ibi pa. 326. they al depart from the precise letter and text of the gospel. And I (saith he) can not say as they do, that Christs Much religion pretended vv [...]te most [...] is practised. body is with the bread▪ quia ab ipsis verbis domini discedere ne [...]u [...]: because, I may not depart from the very words of Christ: and if I should thinke as they do, haec cogitatio me ab ipso [...] abduceret such thinking would withdraw me from folowing the plaine and precise letter. After this, & much more to like effect, in fine coming to his ovvne exposition, Let is now consider (saith this doctor) how bread may be the true body of Christ, that same which was deli­vered for vs on the crosse, so that nether the bread leefe his owne nature and substance, and yet rece [...]ue in it the substance of Christs body, which also remayneth immutable. Nam om­n [...]no sunt haec omniū verissima. For [...]: both these are most true▪ that the bread which our lord geueth, is his owne bo­dy, & yet as verely bread, as it was before the communion &c. VVhere by the vvay the reader may see the vvicked and feared conscience of these prophane heretikes, vvhom not vvithout great reason S. Paule te [...]meth damned in 1. T [...]t. 4. [...] T [...]t. 3. 11. their owne iudgement, vvho feyning a great regard and re­ligious dread to depart from Christs words, in the self [...] vvords [...] corrupted. same instant▪ pervert his words most malitiously. For vvhere sayd Christ euer▪ This bread is my body? o [...] ▪ This wine is my blud? what Apostle doth witnes [...]e it▪ what Euā ­gela [...] recordeth it? Certainly Christ neuer s [...]ake [...] [Page 124] contrativvise by his divine wisedome so tempered his words: that it is not possible to frame that proposition of them, which in al the Euangelists are vttered so, that the very construction of them both in greeke & latin vtter­ly refuseth that sense. For in this proposition, Hi [...] est san­guis meus, and, Hoc est corpus meum, Hic in the first, & Hoc in the last can no more signifie bread and wine nether in the Greeke text, nor the latin, then in the sentence. Hic est minister, this is a minister, or hic est haereticus, this is an heretike▪ the article hic, this▪ must or can signifie the mini­sters wife. For euen so in al the Euangelists the article [...] pani [...]. [...]c corput. [...] sang [...]. [...]oc [...]. ( this) is so placed and circumscribed by our sauiour, that it can not stand for bread and wine, being of pla [...]ne con­trarie gender: and Christs vvords This is my body, plain­ly and literally (vvhich this man vvith counterfeit gra­uitie seemeth to seeke after) can haue no other sense in [...]c est corpus [...] ▪ al one vvith, [...]oc est [...]. Cyprian de [...] [...] Domius. the Euangelists, then if he had said, This is my flesh, which in effect is al one: and these later vvords doth S. Cyprian vse in steed of the other, and as the proper vvords of consecration. But let this passe for good, that Christ said, this bread is my body, vvhich if it vvere spoken by a Christian man might haue a good meaning, although it be not the vvord of Christ, that word which origi­nally made the sacrament: vvhat interpretation yeldeth this doctor to make good literally this proposition, as he geueth it: This bread remayning bread stil is my true bo­dy deliuered for mankynd. Forsooth he keepeth a long disputation to proue, that the bread is not the body per­sonally not naturally; yea Luther him self that man of bles­sed Ib [...] pa. [...]7. memorie denieth it. VVel, vvhat then? Nether can it be really the body. I graunt. Nor yet can the bread be the body Much labour & rearch re­solued in [...] corporally. Let that passe to. Yet must we needs confesse the bread to be the body of Christ; the truth of Christs word en­forcing vs thereunt▪ VVherefore some other way is to be found In gods name▪ Others wil haue the bread to be the body spiritually, others [...]; which exposition many bretherne gainsay, & [...] them shamefully figurists, which so thinke, as though with [...] denyed the veritie of Christs body. [Page 125] Then if nether this vvil serue, let vs haue the exposition of other gospellers, vvhich come neerer to the point, & may better satisfie you. Some there be, who expound the word, This is my body, by, This signifieth my body, & they wil haue the bread to be the body, significatiuely, or as in a signe. And this is somwhat tolerable; and I can not like, that this word (Signe) which some fathers vse, is condemned as wic­ked by some of the bretherne. Here is much a do, & much diligence pretended to find out the true sense of these fevv vvords. Let vs at length haue that. Thus it is. Sophist [...] [...]. In summe, whereas the bread is the body of Christ nether naturally, nor personally, nor really, nor corporally, nor yet spiritually, nor figuratiuely, nor significatiuely; restat post baec omnia, vt dicamus panem esse corpus domini sacramen­taliter, it resteth after al these, that we say, the bread is the body of Christ sacramentally. VVhich conclusion he pro­teth by very graue authoritie. For (saith he) the reformed (gospelling) churches vse thus to speake: and Luther (vvho for this heretical exposition perpetually to his dying day abhorred Musculus and his Sectaries as damnable here­tikes) after he hath rehearsed certeine wa [...]es, how the body of Christ may be vnited to the bread, at length resteth in this, & appointeth a Sacramental vnion. Vpon this vvorshipful ground; he repeateth again and again, that Christs speeth is a sacramental speech: his words of the supper are to be ex­pounded sacramentally: and no fitter way can be found, then thus sacramentally to interprete those words spoken of the sa­cramēt. Si enim panis est sacramentum corporis Christi, relin­qu [...]ur Ib [...] pa. 10 [...]. sacramentalem esse locutionem &c. For if the bread be a sacrament of Christs body, it remayneth that the speech be sacramental, and that the words, of Christ be expounded sa­cramentally: and so sacramentally the bread is Christs body. By vvhich maner of speech, he being a Zuingliā can not meane as Luther did, and nether can nor doth meane VVicked So­phist [...]. othervvise as al his bookes shevv, then did Zuinglius, that the bread of their Supper is Christs body signifi­ [...]tiuely, or as in a signe, because it is the signe thereof. VVhich yet to expresse plainely and roundly as this man [Page 126] conceived it, and as Zuinglius taught it, because it vvas then odious in the cares of most Christians▪ even of ma­ny Protestants, vvho had some more reuerend opinion of the Sacrament then Zuingl [...]us after his plaine & blunt maner vttered; therefore somvvhat to cover and hide him self▪ & bleare the eyes of the simple, he is content to lay holdfast like a man of most vile conscience, and am­bitiously to inculcate this vvord sacrament and sacramen­ta [...]; and reiect the vvord signe & signification▪ albeit him selfe before had approved this later, and disproved the former, as proper to Christ. And the only reason, vvhy he thus preseneth and rather liketh to vse sacrament, sa­cramental, and sacramentally▪ then signe figure, or significa­tiuely, is because the vvord sacrament and sacramental de­rived thence, is ambiguous, general, and common to Catholike and heretike, and so fitter for him to lurke in and deceiue, then the other, vvhich is proper to his only sect of Sacramentaries, and condemned by both Catho­likes Divers signi­fi [...]ti [...]ns of the vv [...]d sacra­ment. and Protestants. For in speaking or vvriting of this sacrament, this vvord is in his true and right sense vsed only by the Catholikes as it vvas of old, before any of these se [...]taries vvere hatched. After, in this confusi­on of al things, it vvas first abused by the Lutherans to expresse their false opinion; then vvas it made common an [...] s [...]atched alike by Calvinists, Zuinglians, Anabap­tists and al other Sacramentaries, and applied to their conceites and fansies, vvhich differ as much from the former sa [...]th of Catholikes, and opinion of Lutherans, as heaven from hel. For to the Catholike, the vvord (Sacrament) signifieth (& so did evermore) the true bo­dy of [...]hrist vvith the external signe. To the Lutheran, it signifieth the true real body of Christ in the bread, or ioyned vvith the bread. To the Zuinglian▪ Calvinist, or Anabaptist, and namely to Musculus, [...]t signifieth only the external signe of bread separated from the vvord of god Mus [...]. v [...]i su­pra, pa. 29 [...]. and from the body of Christ, and from al grace. For so him self expressely desineth it. And [...]et for [...]o [...]th be­cause of the ambiguitie and generalitie of the vvord, he [Page 127] thus playeth and dalieth vvith it, and tediously repeateth it, only to deceive, as hath bene said; vvhereas othervvise he vtterly dislyketh and condemneth it: as also divers other learned Sacramentaries haue resolved it should ne­ver be vsed in talking of the Eucharist. For so testifieth Clebitius some time cheif minister of the Calvinists in The vvord sa­crament r [...] ­t [...] [...]oy the Ca [...]a [...]n [...]st [...]. Heidelberge, alleaging for him self his maister a publike reader there, vvhom he [...]neth a singular o [...]a [...]e [...] of that Vniuersitie; who (saith he) by good reason proved that the word (Sacrament and Sacramen [...]ally) were not to be vsed in trea­ting [...] in [...] [...] r [...] ­ [...]t [...] [...] [...] Pap [...]ius S [...] [...]. [...] ▪ 1 [...]. of the Eucharist, because of their divers and doubtful signi­fication. This may serue for a very notable example to the Christian reader, to teach him, vvith vvhat impretie, vvicked conscience, and iugling, al bent to circumvent and coosen their poore folovvers, these ministers handle the sacred vvord of god. They confesse the vvord Sa­crament not to be vsed of their supper, nether by Christ, nor his Apostles: they dislike it them selues; they ac­knovvledge it to be ambiguous & doubtful, they protest to reverence the vvords of Christ, the true sease vvhere­of they solemnly protest to geue to their scholers: and in [...]ine after al these preambles, like most detestable hipo­crites, mockers of god & man, they make their resolutiō vpon the same vvord Sacrament, vvhich they haue so im­proved, vvhich they can not be ignorant, that to Luther is as much as bread and the real body of Christ present vvith the bread: to Calvin in some places, bread vvith a vertue of Christs body, in others, a signe, in others a s [...]ale. But generally to the Zuinglians and Calvinists and this self same expositor, is nothing but bread vvith a tropical signification of the body of Christ, vvhich in truth and really they account no more ioyned vnto it, then heaven is ioyned to earth, or the North pole to the South. And this self [...]ame is M. B. his determination & behaviour. For so he preacheth: Come on. How is the body of Christ cōioy­ned pa. [...]4. with the bread? He answereth. VVe can not crau [...] any other sort of coniunction, nor may stand with the nature of the sacramēt. [Page 128] Againe, There can not be here any other sort of con [...]uncti [...] pa. [...]. then the nature of the sacramēt wil suffer. Againe, The nature of the sacrament wil not suffer but a sacrament [...] coniunction. Thus M. B. after the example of Caluin & M. B. manife­stly gainsay­ [...] him self. Musculus: forgetting his manifold sober admonitions geuen before: forgetting him self and his ovvne teaching that this word (sacramēt) was not vsed in scripture: forget­ting that it was inuented by the wit of man, which is mere folly: forgetting that it was and is the cause of much strife, cōtention & digladiatiō: forgetting the Apostolical vvord of signes & seales, vvhich should be vsed in steed thereof: briefly neglecting his ovvne Euangelical rule, that n [...] flesh should presume to be wiser then god, but should stoupe, & keepe the names appointed by god, him self vvil novv pr [...] ­sume to be wiser then god, and leauing the names which gods vvisdome appointed, and resting vpon the vvord which mans folly inuēted, teacheth his auditors to beleeue sacramental coniunctions: & vvhere as he should be plain and preach to vs that Christs body being as far from vs as heauen is from earth, is conioyned with the bread and vvine in the supper, as vvith a signe significatiuely, o [...] as vvith a figure sign [...]atiuely, or as vvith a rude image imaginarily, he stil doth inculcate his sacramental coniunction, & that Christs body is in the sacrament, & conioyned there­with sacramentally, and vve can haue no other coniunction then the nature of a sacrament wil suffer. Al vvhich as I graunt it is very true, & the Catholike euer hath con­fessed the same: so these men very shamefully abuse such speeches (as I haue said) to blind the eyes and vnderstan­ding of the poore sovvles that trust them, & others that reade them: so as nether vve nor they can lightly tel vvhere [...]o find them. For if a man go no farther then to these vvords, the vvords may seeme to be vttered by a Catholike man. Againe they may wel be the vvords of a Lutheran; although in deed they be spoken in the sense of a sacramentarie, or Caluinist, vvhom both Lutheran & Catholike detesteth. I omit here to speake of this con­i [...]nction, vvhereof somvvhat hath bene sayd already, & [Page 129] more shal be hereafter. For the present, the Christian [...] reader careful of his salvation, is to be warned, that he haue diligent regard to these mens words and maner of speeches; for that never (as I suppose) any other here­tikes vsed more craft and false meaning in their words [...]hen these do. They for the most part wil not stick in speech, in preaching, in writing to vse the very same words and maner of vtterance, as the Catholike church doth, when as yet they being heretikes haue no part of the meaning. But as some man that inte [...]deth to poi­son an other, tempereth his cup with pleasant suckets, or sweetneth the brim of it, whence it must be drunken, vvith some delitious confiture: in like maner these im­poisoners of mens sovvles, because their heresies pro­posed Catholike vvords vsed vvith heret [...] ­cal meaning. in their ovvne rude termes, vvould not so soone be swalovved of their hearers; therefore they cōmend & set them forth vvith the sacred and holy vvords vsed by the Catholike church, as vve haue had some examples Ievv. Replie Artic. 5. diu [...]s 10. pa. [...]41. in Calvin before, and a number vve haue in our English Ievvel a perfit Zuinglian: vvho yet vvil not let to say & vvrite, that by this sacrament Christs body dwelleth in ours; and that not by way of imagination, or by figure, or fantasie▪ but really, naturally, substātially, fleshly, & in deede. VVhich his Cambridge interpreter rendereth in latin very Catho­likely: pag. 41 10 Christus per sacramentum corporis sui habitat in corpo­ribus nostris: idque non tantum imaginatione, figura, aut cogi­tatione; sed realiter, naturaliter, substantialiter, carnaliter, e [...] reipsa. VVhereas yet M. Ievvel, as likevvise his inter­preter meaneth, that Christs body by the bread & vvine of their vvorshipful Supper, is communicated to vs and received in to our bodies, nether in deede, [...]or substan­tially, Before. pa. [...] [...]7. Orthod. Con [...] ecclesia Tigu­ [...]ina. Tract. 2. [...]ol. 66. Fidelis ima­ginatio re [...] ­v [...]t negoti [...] s [...]me [...] peract [...] nor naturally, nor really; but only figuratiuely, & by imagination: for that forsooth by their broken bread, our mynd is moved to remember Christ crucified; and so, as the church of Zurick declareth the matter in their Confession, albeit the thing signified be corporally absent, ye [...] a faithful imagination and sure faith renewéth or remem­breth that worke once done.

[Page 130] 3 ¶ Let vs novv returne to M. B. vvho having disliked and condemned the vvord Sacrament, because it is not in scripture, preferreth the vvord seales and signes, for that so the Apostle calleth them. VVhere? In vvhat Epistle? In vvhat chapiter? The devise being so nevv & straunge, vvhy is not the place quoted? Truly I know no such place in▪ any Epistle of those that be extant in our Catholike church. And therefore except the Scottish Seignone haue some secret Apoc [...]phal Epistles and chapiters of the Apostle, I verely beleeue, that he findeth no one place or sentence in the Apostle Paule, or any Apostle, vvhere the sacraments of baptisme or the supper are cal­led signes and seales. No [...]aith M. B▪ Looke in the Apo­stle [...]om. 4. 11. to the Romanes. chap. 4. v. 11. & there shal yovv find both signe and seale. True it is: there I find them, & in that only place of the Apostle; vvhere he vvriteth, that Abraham by his good and fruitful faith being iustifi­ed before [...]e was circu [...]cised, afterward received the signe of circumcision a seale of the iustice of faith, which he had being yet vncircumcised, that he should be the father of them tha [...] Sacraments of the gospel fondly called seales. beleeue &c. And vvhat maketh this for the sacrament of the Supper▪ vvhat to our purpose here? Certainly as much as circumcision resembleth the supper. For first, it vv [...]l not folovv in any reason ether humane or divine, that 1 vvhich is spoken of one particular, streight vvays to be extended to al. The argument on the contra [...]ie side is good, from al to some, or any one. But from one to al is as vvise, as if I should say: M. B. is minister: e [...]go al, men are ministers. For questionles, not al sacraments of the old lavv vvere such signes and seales of iustice. For so, al that vvere vvashed or purified Iudaically, al that eate the Paschal lamb, or vnleavened bread: yea by the Protestant doctrine, al that passed the red sea and eate of Manna, or drunke of the vvater issuing out of the rocke (vvhich the Protestants make as good sacraments as Before▪ pa. 9 [...]. are the Christian) should haue bene iustified (vvhich i [...] flat against the Apostle) and should from god him self, 1. Cor. [...]0. v. [...]. 6. 7. & [...] ▪ haue received the seale and testification, that they vvere [Page 131] iust before him. Next, if a man deny the sacraments of 2 the old and new law to be of one qualitie (as al Ca­tholikes do, & ever did) then againe the collection, from circumcision to the supper, is fond & foolish. Thirdly, 3 it wil not folow from this of Abraham, to any sacramēt, that it is a seale of iustice to the receiuer. For albeit it were Genes. 15. 6. Genes. 17, 1 [...] so in Abrahā, of whom the scripture testifieth, that before this time he was iustified, and afterwards receiving the signe of circumcision, that was to him a seale and con­firmation Circumcision a seale to A­braham singularly. of iustice, as the plain storie and sequele of the Scripture sheweth, and S. Chrysostom expoundeth; yet this signe can be no such seale to al others, except they haue the like warrant and testimonie of their iustice from god out of his word, as Abraham had: which to affirme, fighteth directly against the Protestants doctrine who teach that many were as then circumcised, so now baptized, who are not iust before god, but remayne stil in their sinnes. So nether baptisme now, nor circumcisi­on then could be to such men a seale and confirmation of iustice, which they then had not, nor novv haue.

Fourthly, this vvas to Abraham a seale, not of iustice on­ly, 4 Rom. 4▪ [...]. but also of an other promise, as vvitnesseth S. Paule, [...] fiere [...] pater multarum gentium, that he should become the father of many nations, both of Ievves & Gentilessuch as beleeved. For as before his circumcision he vvas iustified by his faith, to testifie that the Gentiles might be iustifi­ed ▪if they beleeved and did as he did) vvithout circumci­sion: so after vvas he circumcised, to testifie that in like [...]ort the circumcised Ievv should be iustified, as he vvas. And as to him his circumcision vvas a seale of his iustice by [...]aith, so vvas it also a seale & assurance, that he should be the father of many natiōs vvhich beleeved, vvere they Rom. 4. 11 [...] circumcised or no. Which both parts the Apostle in one brief sentence for this cause coupleth together. And nether this Apostle, nor any other, nether Evangelist no [...] prophet, ever calleth circumcision a seale, but in this special place, and that no doubt for this special reason. So that this being a proper privilege and prerogatiue ge­ [...]e [...] [Page 132] in singular sort to Abraham in testimonie of his obedience and faith, as Beza also in part confesseth ( pec [...] liari ratione hoc convenit Abrahamo, cui vni dictum est, in [...]ebenedi [...]entur B [...]z [...] ad Rom [...] ▪ 4. v▪ 11. omnes gentes: this saith Beza, agreeth to Abra­ham after a verie special and peculiar sort, vnto whom only it was said, in thee shal al nations be blessed) M. B. must learne as the la [...]v and common reason teacheth him, that pri­uilegia paucorum non faciunt legem communem: The priuile­ges of a few (much lesse of one) make no common'law for al. And therefore al sacraments can not be called seales, al­though the sacrament of circumcision was so to Abra­ham. Fiftly, which is the principal in this place, how 5 soeuer that were to Abraham a seale of iustice, whether Origen ad Rom. ca. 4. as Origen interpreteth it, because it shut vp the iustice of faith, vvhich vvas in the time of the gospel to be plainly opened, so that this carnal circumcision, vvas a secret feale and presignification of the internal circumcision, vvhich vvas to be vvrought spiritually after: or as S. Chrysostoni interpreteth, it vvas a kind of bond and ob­ligation, Chrysost. [...] ­mil. 39. in Genes. vvhich God took [...] of Abraham, to bynd him and his posteritie the more deeply to gods service ‘(for as vvhen vve distrust mens vvords, vve take some pledge of them, so god knovving the inconstancie of mens mynds, vvould haue this signe and assurance from them saith S. Chrysostom)’ or (as some other vvil) a signe and seale to put men in memorie of their dutie to god; in vvhich so [...]t also our sacraments of baptisme and the Eu­charist are signes and seales of Christs death, his pa [...]siō and resurrection; to the cogitation and remembrance vvhereof vve are induced by the vse of them: or vvhat so euer good sense of this word is geuen by good men: No sacramit [...] [...] a seale [...]n the [...] sense. no good man ever expounded it to signifie▪ that it is, o [...] wa [...] a seale to confirme the promises of god, or gods wo [...]d preached, which is the point of our question here intreated. Finally of this place amongst other, let the Christian reader stil n [...] the frowardnes of our ad [...]er­saries▪ vvho in al the nevv Testament having this only t [...]t, vvhere a sacrament of the old lavv is called a seale▪ [Page 133] and that peculiarly in one man, vpon that one place be­ing so doubtful (& in deed not applicable to other sacra­ments) wil needs reproue the vsual speech of the church, The vvord Sacrament most aunciēt. vvhich though not found in scripture as they suppose, yet can they not deny, but it was vsed in the primitiue church from the beginning. For so M. B. confesseth as a thing certain and out of question, that the Latin Theologes, who Pag. 3. were most auncient, did interprete the Greeke word [...] by the word, sacrament, and applied it to baptisme and the Supper: 1. Cor. 4. [...]. [...]p [...]es. [...]. [...]. and vvith a litle study and humilitie, he might fynd the vvord thus taken in the scripture it self.

Vpon this so vveake and pitiful a foundation, that is, vpon this one vvord of seales, once vsed by the Apostle, in one only place, applied to one only man by special pri­vilege, never attributed to baptisme, never to the supper; that is to say, vpon his ovvne mere fansie, or at lest vpō the fansie of Caluin, a vvicked and proud heretike, condem­ned not only by Catholikes, but also by most of his felow heretikes of this age, M. B. buildeth his entier definiti­on of sacraments. VVhich therefore if in this discourse I refute vvith any contemptible words or comparisons, let the Reader vvel vnderstand me, that In ever intend any such vvord or comparison against any sacrament of A necessarie [...]o [...]evva [...]ning. the church of Christ, mentioned in the gospel, and pra­ctised among Christians, but only against the inventi­ons of that pernitious Apostata; vvhich hovv soeuer he terme by the honorable name of the church sacraments, as likevvise he & every other heretike calleth his proper devised heresie by the name of Christs gospel, yet I es­teeme them no othervvise then the devises of the poorest carter in Scotland: then the devises of Robin Hood and litle Iohn auncient rank riders in the borders of Scotland and England; yea much vvorse: for that their deuises en­ded only in robbing mens purses, and at the farthest in killing temporally their bodies: vvhereas these Sacramē ­tarie devises tende to robbe men of their Christian faith, and to kil eternally vvith their bodies their soules also. And therefore vvhereas I esteeme them such, as such al­so [Page 134] vvil I speake of them, and vvith gods assistance, by the gospel of Christ, and doctrine of Christs Catholike church refel them. And for distinction sake, and to se­parate their toyes from the true sacraments, I vvil so far as commodiously I can, cal them by the names, vvhich M. B. and the Sacramentaries better allovv, that is, signes and seales, & not sacraments, vvhich is the churches word, and not so meete to be applied to the signes and seales of their congregations: albeit oftentimes, especially in this Definition of the Geneus sacrament. Pag. 5. See before. pa. 85. first Sermon, I shal be constreyned to cal them sacraments, as they do. His definition of sacraments taken from Caluin is this: The sacrament is a holy signe and seale, that is annexed to the preached word of god, to seale and confirme the truth contayned in the same word. This definition thus he more at large declareth. I cal not only the seale separated from Pag. [...]. the word, a sacrament. For as there can not be a seale but that which is the seale of an evidence and if the seale be separated from the evidence, it is not a seale, but what it is by nature & no more: so there can not be a sacramēt, except it be hung to the This same is repeated Serm [...] 3. pa. 126. 127. evidence of the word. But looke what the sacrament was by nature, it is no more. VVas it a common peece of bread? it remaines a common peece of bread. except it be hung to the evidence of the word. Therefore the word only cā not be a sacramēt, nor the elemēt only can not be a sacrament, but the word & the element coniun­ctly. That to the making of a sacrament is required the VVhat vvord i [...] required to make a sacra­ment. word, is out of controversie among al Catholikes. But vvhat meane yovv by the word? not that (vvord) of god, vvhich the Catholikes do. For that is in these mens The­ologie, magical; but they meane by the word, the vvord of a Before pa▪ 52. minister, a sermon preached by him. For so it solovv­eth. By the word, I meane the word preached. For the word preached distinctly, and al the parts of it opened vp, must go be­fore the hanging to of the sacrament: and the sacrament as a seale must folow and be appended there after. Then I cal a sacrament the word and seale coniunctly, the one hung to the other. But here, some vvil perhaps obiect: vvhat need such hanging of seales to the vvord, vvhereas the vvord of god is by it self of sufficient autoritie, and needeth no such seales [Page 135] for confirmation thereof. To this M. B. answereth Pag. 49. 50 Calvin. [...]nsti [...] lib. 4. ca. 14 num. 1. with Calvin, that the seales be annexed to the word for our cause. For there is no necessitie on gods part, but the necessitie cometh of vs. There is sicke a great weakenes in vs and inhabi­litie to beleeue: that to helpe this wonderful weakenes, whereby we are ready to mistrust god in every word, he hath hung to his sacraments. Thus much for the general nature of sacra­ments, as they are vsed in the Scottish congregation: vvherein there is scarce any one vvord, vvhich carieth not vvith it very sovvle absurditie, even against the first principles of Christian faith. For to examine a litle the definition, vvhereon dependeth al, I demaund hovva­mong Christians can bread, or wine, or vvater (vvhich be the signes of baptisme and the Supper) confirme the faith of the preached vvord? Is it in respect of the vvord it self, or of Christians to vvhom the vvord is sent? Not of the vvord it self. For that vvere iniurie to god, vvhose vvord it is, & therefore of sufficient credit vvithout such confirmation, as Caluin first, & next M. B. here graun­teth. Then it remayneth to be in respect of Christians. and here againe I must demaund, in respect of vvhat sort of Christians? strong or vveake? perfit or vnperfit? [...]r Rom, 1 [...]. [...]. 1. Corin. 2. 5. Philip. 3. 15. Hebra. 5. 14. so vve find them in scripture, and in the church general­ly divided. Truly of nether sort, if they be right Chri­stians, and setled in their Christian faith. For is there any true Christian, a Christian I say, rightly brought vp Sacraments confirme not gods vvord to perfit Christi­ans. in the faith of Christ, that beleeveth in one god almighty, maker of heauen and earth, a god vvhom every peece and parcel of his faith teacheth to be most iust, most potent, most true, yea truth it self, vvho possibly can not vtter any salsitie: is there any Christian thus beleeving (and thus he beleeveth, or els he is no Christian, for vvhom only the sacraments are appointed) vvho beleeveth the vvord of god any thing the more, for that he seeth bread and vvine and vvater in the ministers hands? The Apo­stles, & first disciples, & Martyrs of the Primitiue church replenished vvith the holy ghost, vvho being most assu­red Act. [...] of every vvord and sillable, that Christ had taught [Page 136] them, vpon confidence and warrant of such invincible [...]. Cor. 11. [...]5. and vnmoveable faith ventered them selues in a thousand dangers and perils of death, perils on the land, perils on the sea, perils among Iewes, perils among Gentiles &c. C [...]stanci [...] of the first Chri­stians. vvho 300. yeres space together suffered al kind of pri­sons, of miseries, of banishments, of torments, of rac­kings, of fier, of being torne in peeces, cast to beasts, de­voured of Lyons &c. of vvhom it is vvritten, that some thus vvished and prayed: Come fier, come gallowes, come Hiero. de scrip [...]oribus ecclesi­ast. Ignatius. Ignatius epist. [...]. ad Rom. wild and savage beasts, breaking of my bones, renting in sun­der of my quarters, come on me al the torments of the devil, so that at length I may enioy Christ: they who being con­demned to be devoured of beasts, vvhen they heard the Lyons and Tigres roring for greedines of their pray, ex­clamed: VVe are gods wheate: let vs willingly be grinded with the teeth of these beasts, that we may be made cleane flower: these men vvho (as S. Paule speaketh) died every day [...]. Cor. 1 [...]. [...]1. for Christs gospel and the truth thereof; vvhen they re­sorted to the sacrament, resorted they for this end, that vvhereas othervvise they mistrusted god, by receiuing these seales of bread and vvine, they might confirme their faith towards him, vvhich vvas alredy a thousand tymes better confirmed, then it could be by any such vveake seales? Doubtles as Calvin saith of them, that they Before pa. [...] are signes & memorials, to helpe weake memories, & if a mā were otherwise myndful inough of Christs death, this helpe (of the supper) were superfluous: so vpon this his reason and ground may vve confidētly say in this place, that howso­ever they are helpes for weake Christians vvho mistrust Act. 1. 5. ca. 2. 4. ca. 4. 31. Luc. 17. 6. Gregor. Nyss. in orat. de [...] ­ [...]a Greg. T [...]u matu [...]g [...]. Ruffin. hist. li. [...]. ca. [...]. Act. [...]. 42. god; doubtles to these Apostles and Apostolical men ful of the holy ghost; to these Martyrs and Confessors, these seales were altogether superfluous, and served to no purpose, for that othervvise they vvere as strong in faith, as they could be by any such poore helpes. And yet those most blessed, most faithful, and constant Saints, who by their strong faith were able, and did remoue rocks and mountaynes, stayed the rage of fluds, & com­maunded the sea, frequented this sacrament no men [Page 137] more. Ergo there is an other vse and nature of this sa­crament, then to serue for seales to confirme wavering & weake Christians. It wil be replied perhaps, that the greatest multitude of Christians are not such, & for them Obiection. principally serue these signes. If so, yet then vve see, Ansvvere. that to the best Christians this sacrament is vnnecessarie. And yet the holy scripture calleth the figure of this sacra­ment principally in respect of this sacrament it self, and Psal. 77. 24. psal. 104. 40 the perfection thereof, panem caeli, celestial and heavenly bread, and therefore most convenient for divine and hea­venly persons, such as the best men are. It calleth it for psal. 77. 25. [...] like reason bread of Angels, or as the Protestants cōmonly translate it, panē fortium; or as their translation printed in London anno 1572. with the Q. Priuilege hath, panem magnificorum, the bread of heroical & glorious men, strong in faith, and radicated therein. And without doubt by Christs institution, it vvas appointed as wel for the one as for the other. But come vve to vveake Christians. Sacraments confirme not gods vvord to vveake Chri­stians. Hovv doth it confirme and strengthen their feeble faith? As for example sake. Some vveake brother there is, who beleeving al this nevv gospel (which consisteth more of infidelitie then faith) beleeveth not yet the first article of his Creede, that God is omnipotent, namely that he is able to make his ovvne body, or any body, to be▪ at one time in tvvo places. And that this supposition be not In the 3. Ser­mon. pa. 158. See after. cap. 21. num. 1. counted fond or slanderous (to omit M. B. who thus preacheth hereafter) I produce a man of an indifferent good faith (as the Sacramentaries measure faith) P. Mar­tyr the lose Monke, one of our first Apostles in Oxford, who vvriteth in sundry places most expresly, Dei potentia Martyr defensio. contra Gardiner. par. 1. obiect. 147. fieri non potest, vt humanum corpus codem tempore sit in mul­tis locis &c. Gods power is not of sufficient abilitie to make, that the body of a man be at one time in divers places. For this is to take from a body his limites and lineaments: nether of which (in this mans conceite) is god able to do. Deus Ibid. part. 1. obiect. 7. humanum corpus absque suis finibus et terminis facere non po­test. God (saith he) is not able to make a mans body to lacke his bounds and limites. The like he hath in sundry Infidilitie of Calvinists. [Page 140] [...] for their to manifest assistance and support yelded to the M. B. doctrine Anabaptisti­cal. Anabaptists in their furious madnes, as Zuinglius calleth their gospel. VVherevnto he addeth an Appendix vvhich I could vvish M. B. vvel to vveigh and consider of, for his ovvne good: Quapropter ipse quoque ingen [...]e Zuing. vbi supra. fat [...]or &c. VVherefore I my self also confesse frankly (saith he) that a few yeres sithence I being deceived with this error, thought it better to differ the baptisme of yong children, vntil they came to perfite age. As much as if he had confessed in plaine termes, that him self also, as great a clarke as mē esteemed him, so long as he thought the sacramēts to be instituted for seales and confirmation of faith, so long Zuinglius som time an Anabaptist. vvas he in mynd a very Anabaptist; so long vvas he an enemy to the baptisme of infants: nether had he any other vvay to shake of that Anabaptistical heresie, but first of al to leaue and forsake that vvicked opinion vvhich here M. B. so seriously teacheth: vvhich so long as he holdeth, so long can he not blame men, if they suspect him to be an Anabaptist, vvhose heresie doth so directly folovv of this his doctrine.

VVhereas then vve find these▪ seales to confirme the vvord preached or faith of the vvord, nether in respect of the vvord it self, nor of strong Christians, nor of vveake nor of yong infants, to vvhom principally these seales of baptisme and the supper apperteyne: hovv can they in any sort be applied to confirme the word preached? It remay­neth only to say, that they confirme the vvord to the Sacraments confirme not the ministers prea [...]ng. hearers in respect of the minister; that vvhereas other­vvise the minister should vvant credit, novv forsooth vvhen he exhibiteth these seales of bread, vvyne, and vvater, forthvvith the bretherne may be confirmed in the word preached by the minister, and be vvarranted that he hath preached the word rightly, and rightly opened al the parts of it. But nether can this hold. For vvhen vve knovv that the ministers, in that they are ministers, are by the nature of their ministerie, lyers, and therefore sel­dome, yea never, vvhen they speake out of their chaire, that is, vvhen they speake as ministers, and teach any [Page 141] doctrine of their nevv gospel, speake any truth, as the ho­ly [...]. Reg. [...]. 2 [...]. Ierem. 14. 14 & 27. [...]0. [...]. [...]3. 7. [...]. Ti [...]th. 4. 2. 2. Pat. 2. 4. ghost assureth vs of al heretikes and nevv preachers vvhich lacke lavvful vocation, both in the old testament and the nevv; we must looke for better seales, and they must shevv better and stronger then these, before we be­leeue the vvord preached by them: to the confirmation vvhereof, seales of bread and butter are as fit as these their seales of bread & vvyne: and al the seales of the vvorld can not geue a Christian man sufficient ground and assurance to trust them.

4 ¶ And novv finally if vve shal a litle consider these seales in them selues (abstracting them from men ether strong in faith, or vveake, or children, or ministers) as they are seales to confirme gods promises, so as these men describe them; we shal yet more perceive the inuention of them to be very fond, fantastical and ridiculous, and fit for such light ministers: for that neuer any Diuine or good Christian of any grauitie & conscience would thus talke or dreame: not only for that there is no ground in scripture, whereon any such doctrine may be framed, but also because their writing and speaking in this matter is against al wit & reason. For seales vvhich are vsed to confirme any thing, must by common discourse of rea­son and light of nature, be more euident and manifest, then that thing, for confirmation vvhereof they are vsed. For men confirme not strong things by weake, manifest by obscute, certain and knovven by vncertaine and doubtful. Yet so falleth it out here. For the promise, vvhich these men vrge, He that eateth my flesh, shal liue Ioan 6. Man. [...]6. for euer: He that beleeueth & is baptized, shal be saued, being taken of Christians for the vvord of god, is forthvvith to them, sure, certaine and manifest, vvhereof they neuer doubt. But when they see vvater sprinkled on a child, o [...] three or fovver bretherne eating and drinking their symbolical bread and vvine, hovv can ether that confirme to vs the child to be saved: or this, that such eaters and drin­kers eate spiritually Christs flesh, and thereby shal haue eternal life? Certainly if the minister out of the vvord [Page 142] did not tel them so much before, the bread and vvine vvould neuer confirme, nor scarce signifie such spiritual eating, much lesse eternal life ensuyng thereof. So that vvhereas ordinarily in common practise, vvhence these men take their Theologie in this point, seales confirme words and vvritings among men; and vvithout a scale the vvord and vvriting is of no great force or value in lavv to make a bond and obligation, the seale geuing al strength & force thereto: here it is cleane contrarie. For al dependeth of the vvord, and the vvord geueth strength, vertue and force to the seale, not the seale to the vvord; and the vvord vvithout the seale is altogether suf­ficient, & carieth vvith it, ful, entier, and perfit authoritie, vvhereas the seale vvithout the vvord is nothing at al, but as M. B. truly saith, a common peece of bread: so that truly to speake, the vvord is rather to be accompted a seale to the bread, then the bread a seale to the vvord. Again these men in making such comparison, vvaigh not Vse of seales among men. the true nature and difference of vvords and seales, as they are vsed in things diuine & humane. In humane, because men are mortal, and mutable, and false, so that vve can not take hold of their vvord; vve are enforced to vse other meanes for our assurance and certification, as first to put their vvords in vvriting, and then to ratifie both vvord and vvriting by sealing. But in God and things diuine, it is not so. But for so much as God is im­mortal, immutable and constant, vvhose vvord is vvor­king, and vvhose vvord once vttered is as sure, certaine, infallible and irreuocable, as if it vvere vvritten in faire velem, in a thousand exemplars, & confirmed by as ma­ny seales: here can be no vse of any such seales, as is amōg men, because no such seale can add any more authoritie or certaintie to his vvord, as it doth to ours. How beit it pleaseth him some times to vse some kynd of confirma­tion, vvhich may not vnfitly be compared to a kind of sealing: as vvhere the Euangelist saith, that vvhen Christ Seales diuine. was ascended, his Apostles preached euery vvhere, our lord working with them, and confirming their dostrine and Marc. [...]6. 2. [Page 143] preaching, with signes and miracles, of vvhich kynd of con­firmation, the storie of the Acts of the Apostles is ful. But these were miraculous no [...] sacramētal seales, applied (truly & properly to speake) not to cōfirme gods vvord or pro­mises, but to confirme vnto the hea [...]ers, the authoritie and credit of the preachers, the prophets, Apostles, and disciples of Christ; as euery vvhere appeareth both in the old testament & nevv. And therefore (as S. Paul teacheth) such miraculous signes and seales, properly are not for 1. Corint. 14. 22. [...] sacra­m [...] are cal­led [...] by the [...] Doct [...]r [...]. faithful men & Christians, but for faithles and infidels, to dravv them to faith and Christianitie. And this is a far different kind of seales from the sacraments, vvhere­of vve here entreat, vvhich neuer any learned father or vvriter called seale in the Protestant sense. For albeit sometime S. Augustin vseth the vvorde, and applieth it to August. con­tra [...]aust lib. 19. [...]a. 11. Nazianzen. oratio 39. d [...] baptis. Augustin. d [...] catechi [...]nd. [...]udib. ca. 26. Apocalyp. 5. [...] Ambros lib. [...] d [...] sacrament. cap. 2. the sacraments, as also do some other Doctors, yet they neuer meane, nor applye them as do the Protestants: but cal them seales, ether because they signe the faithful vvith such a marke, vvhereby they are distinguished from the vnfaithful; or because they conteyne in them a secret ho­ly thing (that is inuisible grace) in vvhich sense the booke of the Apocalyps is said to be signed vvith 7. seales, & in both vvhich senses S. Austin & S. Gregorie Nazianzene calle them seales: or because they geue perfit and abso­lute grace, vvhereby a Christian being vvashed from his sinnes, and made the child of god in baptisme receiueth farther strength to persist and stand fast in his Christian prosession, and fight constantly against the enemies of Christ and his church, the deuil and his ministers, is confirmed in hope, and hath as it vvere a pledge of eternal Sacrament of confirmation. life: in vvhich sense S. Cornelius an auncient Pope and martyr, and after him S. Leo the Great, calle the sacra­ment of confirmation a seale. The vvords of the first Euseb. hist, lib. 6. ca. 35. are: VVhereas Nouatus the heretike was only baptised, but afterward tooke not such other things, as by order of the church Se [...] S. Am­bro [...]. [...] qu [...]tur. cap. 7. he ought; neque Domini sigillo ab Episcopo obsignatus suit, nether was signed with the seale of our lord by the bisshop in the sacrament of confirmation, how (I pray [...]ow) receiued [Page 144] he the holy ghost to strengthen him in his Christian saith S. Leo in his. 4. Sermon de natiuitate Domini: Stand fast Leo Sermo. 4. de natiuitate Domini. Signaculum [...] aterna. in that faith, in which after yow were baptised by water & the holy ghost, yow receiued the Chrisme of saluation, the seale or pledge of eternal life. In these senses, and perhaps some other tending to like effect, the auncient godly fathers calle the sacraments, seales: as questionles euery sacramēt and especially that of the most blessed Eucharist is a most admirable signe, and seale, and confirmation, and demonstration of gods infinite mercy, and Christs infi­nite loue towards mankynd. But the sense of the Prote­stants as it is foolish, fond, nevv, vvithout al vvit and rea­son; and not only so, but also wicked, impious, heretical, & Anabaptistical, as hath bene shevved, neuer taught by the holy scriptures of god, by any Apostle, Evangelist, auncient father or Councel: so I can not greatly enuy at Bezaes glorious triumph, vvhich he maketh to him self Bezaes glo­rious bosting of him self. and his maisters, for the first invention thereof; wherein he so flattereth and pleaseth him self, that hauing expres­sed the same in such sort, as here M. B. doth, and I before Before, pag. 106, 107. out of Beza haue alleaged; he suddenly from explication of the scripture, breaketh out in to admiration of him self and his companions in these vvords: This my exposi­tion Beza ad Rom. ca. 4. v. 11. (cōcerning circumcision, a seale of iustice, & al other sacraments seales in like maner) if a man compare with such things, as not only Origenes, but also sundry other of the auncient fathers, albeit for godlines and learning most famous, haue written vpon this place: he shal doubtles find what gre [...] abundant light of truth, the lorde in this time hath powred out vpon vs of al other men most vnworthy thereof. No doubt a vvorthy doctrine for such Doctors, and in deed to be vvondered at: vvhich being so necessarie for the church as these men make it (for it conteyneth the true faith of the sacraments) vvhereas Origen, S. Cypriā, S. Austin S. Ambrose. S. Leo. S. Basil. S Gregorie Nazianzene, and sundry other for holines and learning most famous (as he confesseth) could neuer find it out; and yet these men, Caluin, Beza and Iohn Cnox, for learning not very famous, [Page 145] and for horrible filthines and abomination of life not See their live [...] 1. Cor. 5. 1. Genes. 19. to be named, and not heard of among the Paganes most infamous, haue found it: vve may assuredly conclude, that this inuention came not from the holy ghost, vvho ac­cording Ioan. 14. v. 16. 17. 26. & [...]. 16. 1 [...]. Mat. 28. to Christs promise euer assisted his church, and lead the pastors thereof into al truth, conuenient & ne­cessary for the perfit instruction thereof; but from the enemy of mankind, from Satā the aduersarie of Christ, into vvhom such detestable Apostataes of so sovvle and filthy life serued for fit instrumentes; and vvith vvhom Before, pa. 4 [...] 42. See after▪ cap. 20. num. 4. the first princes of this nevv gospel vvere most familiar as hath bene noted before of one, and of others is com­monly knovven by their ovvne testimonie & vvritings.

The Scottish Supper compared vvith Christs institution
Chap. 5.

1 FRom this doctrine of the seales com­mon to both their sacraments, M. B. des­cendeth more particularly to entreat of the sacrament, or rather signes of the supper. VVhich signes (saith he) ar double, pa. [...]. 9. both subiect to the eye: the one he cal [...]th elemental signes, as bread and wine: the other, ceremonial as the breaking, distribution, and geuing of the same bread and vvine. VVhere vnto he addeth, lest any man shoud VVhat is essen­tial & neces­sarie to the Supper. mistake him, that he meaneth not these to be ceremoni­al, as though they were vaine. For (saith he) there is neuer a ceremonie, which Christ instituted in this supper, but it is as essential as the bread and the wine are: and ye can not lea [...] a iote of them, except ye peruert the whole institution. In what euer Christ commaunded to be done, what euer he spake or did in that whole action, it is essential and must be done, & ye can not leaue a iote thereof, but ye peruert the whole institu­tion. These vvords might seeme to proceede from M. B. somvvhat vnconsideratly, vpon to much zeale, vvere it not that afterwards he in precise & exact maner re­peateth them again & again. For (saith he) Christs institu­tion Serm [...]. [...]. pa. [...]1. mon be kept: looke what he said, looke what he did, lo [...] what he commaunded to do, al that mon be said, done, & ober­ed. There is nothing left in the register of the Institution, but it is essential. Again. In the celebration of Christs institution, [...] mon take tent to what so euer he said, did, or cōmaunded to be done. Thow mon first say what so euer he said; and then do wh [...] so euer he did. Finally he cōcludeth: If we leaue any kind of pa. 1 [...]. circumstance or ceremonie of this institution vndone, we per­uert the whole action.

2 ¶ By this so precise and peremptorie asseveration, that [Page 147] what so euer Christ spake or did in that whole actiō, is as essen­tial as the bread and wine, and can not be omitted, but withal ye peruert the whole action, we learne many things. First The Gineua ministers dis­pense against Christ. the sacrilegious boldnes of the Geneuian ministers, & that they are peruerters & corrupters of Christs vvhole institution. For first, concerning the bread and wine, which (rightly) he maketh most essential, vve haue shevved before, that those ministers haue taken to them Before, pa. 59 60. selues authoritie to dispense there vvith, and geue free li­bertie to minister the Communion not only in bread and vvine, but also in ale and rootes, or vvater & stock­fish: or any like nutriment, vvhen bread and vvine are not easely to be gotten. VVhereof it folovveth, that most arrogantly they alter the essence, & so peruert the vvhole ordinance and institution of Christ. Next, if what euer Christ commaunded to be done; and not only that, but also what euer he spake or did in that whole action, be essen­tial, and no iote can be omitted vvith out peruerting, the vvhole; then also the cōmunions of Zurick, of Geneua, of Svizzerland & Scotland, are al corruptions & depra­vations Actions of Christ. at hi [...] last supper. of Christs ordinance. For Christ in that vvhole action did many things, vvhich al these good bretherne omit: as that first of al, after the eating of the paschal lāb, which vvent immediatly before the institution of this holy sacrament, Christ rising from that supper, and ad­dressing Ioan. 1 [...]. [...]. 12. him self to this, holy institution, laid aside his garments, and taking a towel, therewith girded himself. He put water in to a basen, he washed his disciples feete, and wi­ped Caluin in Ioā cap. 13. v. 1 [...]. Cyprian. s [...] de ablutione pedum. Ambros. de sa­crament. lib. 3. cap. 1. Bernard. d [...] cana Domini. Serm. 1. Io [...]n. 13. v. 13. 14. & [...]. them with the towel wherewith he was girded. That being finished towards al his Apostles, vnto this ere­monie (which serued not only for exāple of humilitie & charitie, as Caluin supposeth, but also for mysterie & signification of the great puritie vvhich is required in thē that come to receiue the blessed sacrament, as S. Cypri­an, S. Ambrose, & S. Bernard declare) our Sauiour ioy­ned divine learning & instruction. For hauing taken his garments, and being set dovvne at the table with them, he said [...] them: know yow what I haue done to yow? [Page 148] yow cal me maister and Lord; and yow say wel, for I am so. If then I your lord and maister haue washed your feete, yow also ought to wash one an other; feete. For I haue geuen yow as example that as I haue done to yow, so yow do also. Amen Amen I say to yow, a seruant is not greater then his lord, ne­ther is an Apostle greater then he that sent him. If yow know these things yow shal be blessed, if yow also do them. Thus Th [...] Scottish ministerie condemned by M B Christ did, thus Christ spake, & this Christ cōmaunded to be done. If then what so euer Christ commaunded to be done, what so euer he spake or did in that whole action be essen­tial, and must be done, so necessarily, that one iote thereof [...] can not be left, but ye peruert the whole action, it folovveth that the Scottish ministers, vvho of al this vvhich Christ spake and did, practise not so much as one iote, but leaue out euery iote, omit euery part and parcel more and lesse, peruert the whole action of Christ, deface his institution & so haue a communion not of Christs Institution be [...] of their ovvne inuention. Nether vvil it serue for their Obiection of defence, to lye with Caluin and rayle at the Catholiks for obseruing the like ceremonie once in the yere: ne­ther Calv. in Ioan. ca. 13. v. 14. yet to say, that Christ hereby gaue an instruction, that we should humble our selues not once a yere, but euery howre, vvhich the Catholiks knevv both in spe­culation Ansvvered. & practise, before he or his gospel vvere engen­dred. For albeit true it is, that this action signifieth a bro­therly charitie, and mutual beneuolence and humilitie to be continued so long as we liue euer; yet this set­teth not Christians free from vsing the ceremonie ne­uer: no more then the bread and wine of the supper vvhich by these mens doctrine signifieth their perpetual nourishement vvhich they haue from Christs flesh and blud continually; quitteth and setteth them free from re­ceiuing their Supper (as is the Scottish order) once a [...] neth. And lest of al can M. B. thus argue, who accomp­teth al that Christ did, al that he spike in the whole action, [...] be so essential, that it must necessarily be done, as doubtles Caluin did not.

After our Sauiour had thus spoken & done, he s [...] [Page 149] dovvne againe vvith the tvvelue, al men and no vvo­men, so that in to this companie he admitted not the most pure and immaculate virgin, his dearest mother: and with these 12. kept the celebration of this sacra­ment at night, vvhich time also the Apostle specifieth: 1. Cer. 11. [...] 23. which two obseruations of number and time, our English Ievvel seemeth to hold for matters of Ievvel Reply contra Hard. artic. 2. [...] iuis. 10. pag. 31 some weight. For of the first he writeth, that Sainct Basil reporteth an Ecclesiastical decree or Canon, that at the receiuing of the holy communion there ought to be 12. persons at the lest, and neuer vnder. Of the second, in the same place he saith, that it appeareth Ibi. Diuis. 11. pag. 31. by S. Austin, and certain old Canons, that in the primitiue church the Communion some times was ministred after supper: as though he would gladly haue it brought to such a time again. And in this, folovveth M. B. and his Scot­tish ministerie the example of Christ? Do they as he did? minister they their communion not in the morning, but at night; to twelue, and no more, nor lesse? al men and no women? I suppose not. Only I find in their cōmu­nion, The Scottish communion booke. special and precise order taken, that the minister si [...]t at the table, & that every man and woman in like wise take their place (to sitte) as occasion best serveth. This one cir­cumstance among so many, and this as litle needful as the lest of al other, the booke carefully observeth: but of the rest not one. Let vs then proceed in examining Christs institution, and conferring it with the Scottish supper, that so we may see how wel it observeth that which M. B. him self accounteth in it so necessary and essential.

3 ¶ But because I may perhaps misse in vrging Christs Institution, as by an erroneous iudgement (for that I am not of their spirite) supposing that to apperteyne to the M. Ievvel. institution which is nothing s [...]: and this our English Su­perintendent goeth as far wide, for that commonly by a froward and perverse iudgement he taketh together he careth not what, rather telling what other men say, then declaring what him self thinketh; and that more to [Page 150] trouble his adversarie, then to iustifie his owne cause (for nether did him self minister his communion at night (notwithstanding S. Austin and those certaine old Canons) nether had he present at his communion 12 persons at the lest, and never vnder (albeit S. Basil report an ecclesiastical The English communion booke. decree or Canon so requiring, except he lye, as in deed he doth) & our English communion booke approveth it for a very lavvful & sufficient communion where there be 4. or 3. yea somtime the minister vvith one alone sufficeth) to avoid al quarelling & partial dealing, I vvil take the parcels of Christs institution out of one, vvho see­meth Muscul. loc. co [...]. cap de [...]ana pa. 32▪ most of others to agree vvith the Scottish religion & vvith M. B. very order & division, making this as it vvere a preface & entrance to his explication. For so much In Christs supper are to be marked. as the Lord [...] Institution consisteth not in words only, but in words & deeds, we must consider both the one & the other. For it was not done without great wisdome, that be instituted this Actions, & sacramēt nether by doing without words, nether by words with out doing: but so ioyned both together, that his disciples might VVords. see in his doing, & heare in his words, that whereby they might be instructed in this matter, & so kept from error afterwards.

Thus much in general. Come vve novv to the particu­lars, first concerning Christs action & doing, and after Christs acti­ons. concerning his vvords. Concerning the action and doing of Christ (saith he) so much as perteyneth to the Institution of this sacrament; first, he tooke bread into his hands. 2. He gaue 1 2 3 4 thankes vnto his father. 3. He brake the bread. 4. He gaue the same to his disciples, which were with him at the Supper, 5. He likewise tooke into his hands the cup of wine. 6. As 5 6 before at the bread, so here at the cup he againe gaue thankes to his father. 7. He gaue also the cup to his disciples. In these 7 parcels is conteyned the doing of Christ, and external forme of this sacrament. These actions of Christ, especially some vvhich he counteth most important, he more at large declareth thus: That he tooke bread into his hands, gaue thankes, brake, and gaue it to his disciples, might have seemed to bene done as a thing of custom: but the tenor of the words which be addeth in way of exposition, admonished them [Page 151] sufficiently, that this doing of his was not to be accōpted among Hal [...]it ratio­nem er insti [...] tionem sacra­menti. things vsual and ordinarie, but that it conteyned the order and institution of a sacrament. Concerning the cup of vvine [...]us he vvriteth. I nothing doubt, but in those East parts of 5 Ibid pa. 32 [...]. the world, where the wines are must strong, it was an vniuer­sal custom to delay their wine with water: vvhich vniversal custom vvas also authorised by the lavv of God. For so Hieron. qu [...] ­stion. Hebrai [...] in Paralip. lib. 1. S. Hierom affirmeth, and willeth to be observed, that the wine which was offered to God in sacrifice in the old law, was mingled with water. VVhereby that maner of mingling the vvine became so vniversal in al cases whether divine or humane, that as Musculus graunteth, the Hebrew [...] word which signifieth to mingle, is vsed also, for powring out, Proverb 9. 23. Esai. 5. And hereof I thinke it came to passe (saith Of mingling the [...]lice vvith vvater he) that the Bishops of the East, and after them the Italians, be­gan to mingle their wine with water, as in their vulgar vse, so also in the mystical. Al which he applieth to declare that it is most probable, Christ to haue done so likewise. Howbeit because it is not expressed in the gospel, he would not haue the church bound thereto. And yet this may farther be added, somwhat more strongly to con­firme Musculus iudgement, that in the special figuratiue Exod. 24. v. 6. [...]. cup of the legal sacrifice foreshewing this of Christ, there was water mingled with the blud of the sacrifice (and therefore more then probable it is that Christ made cor­respondence Heb. 9. v. 19. therevnto) as we find recorded by S. Paule: albeit water be not mentioned in the text of the law, in that cup of Moyses, as nether it is mentioned in the text of the gospel, in this cup of our Sauiour. Concerning 6 the geving of thankes; this did Christ (saith Musculus) twi [...]e, first at the bread, then at the cup. VVhich thing albeit he did commonly, yet in this present case doutles he did it with singular zeale, according as S. Luke witnesseth ca. 22. VVith great desire haue I desired to eate this Pasch with yow before I suffer. That which Musculus mentioneth of thankes-geving to god, & omitteth al other blessing of the bread or vvine, vve must a litle supplie out of other men of as good credit and authoritie as Musculus. For that [Page 152] Christ not only gaue thankes to his father, but also bles­sed and sanctified the elements of bread and vvine, it is plaine by the storie of the gospel. For so signifieth the Matth. 26. 26. cap. 14. 19. Luc. 9. 16. Marc. 10. 16 [...]. Cor. 10. 16 vvord [...] vsed by S. Matthevv, and the same by the Evangelist S. Luke, and S. Paule is determined and referred directly to the bread and vvine. VVhich is so cleare and manis [...], that Beza expounding that vvord in S. Paule, The cup of blessing which we blesse, though in other places he avoid such blessing, as much as possi­bly Beza in 1. Corinth. 10. v. 16. he may, yet here he confesseth it. Puto [...] idem hic declarare atque in insinitis locis veteris testa­menti [...], id est [...], seu consecrare & sanctificate. I thinke (saith Beza) that here [...] Christ sancti­fied and bles­sed the bread. signifieth (as doth the like word in innumerable places of the old testiment) to sanctifie, or to consecrate, This S. Paule meaneth by that greeke word. VVhich thing besides those innumerable places of the old testament iustifying this inter­pretation, he approveth by many of the nevv, namely Matth. ca. 5. 44. ca. 25. 34. Luc. 9. 16. Matth. 26. 26. vvhere that vvord, blessing, is vsed in like construction & significa­tion, & importeth as much as sanctifiyng & consecrating, & is referred to the bread vvhich Christ tooke in his hāds, and vvhereof he made the Sacrament. And our English Ievv. cont. Ha [...]d. a [...]ti [...]. 1 diuis. 9. pa. 23 Ievvel expounding these vvords of Christ: Hoc facite do this, saith, that their sense and meaning is, Take ye bread, blesse it (and not only thanke God) breake it, and geue it in my remembrance. VVherevnto he addeth, This is not a ceremonial accident, but the very end, purpose and sub­stance of Christs institution. VVith Beza and M. Ievvel herein agreeth Iohn Caluin, and vvithal refelleth both Cal. in 1. Cor. ca. 10. v. 16. Erasmus and al other, vvho in this place expound blessing by thankes-geving; and to blesse, make nothing els, but to Blessing and geving thāks differ much. geue thankes. VVhich three so singular doctors, especi­ally armed with innumerable places of scripture both in the old testament & nevv, may suffice against Musculus & M. B. also. Against Musculus, for that he finding the [...] vvord to blesse & to geue thankes vsed by the Evangelists in some places to one effect, thereof concludeth [...]ondly [Page 153] and directly against the scripture in other places innumera­ble, Muscul. Com ment. in Mat. cap. 14. pag. 425. Et in locis communibus c [...]. de [...]ana pa. 321. that to blesse in this place of consecrating the sacra­ment is nothing els, but to geue thankes, to praise and glorifie god, & that Christ vsed no other blessing then geving thankes and that blessing he referred not to the bread, but to his father. Against M. B. for that albeit he confesse in word bles­sing to signifie sanctification and consecration of the elements and not only praysing of god, or geving him thankes: yet after his maner in the same place contradicting him self, he telleth vs, that to blesse and geue thankes haue al one Pa. 14 [...]. signification: and in a solemne marginal note adviseth his reader, that the word blessing and thankes-geving, are vsed indifferently, and ech one is expressed by the other. VVhich in this case, and as he vttereth it, is most false, and vn­possible to be true. For among the places quoted by Be­za to note one example; as here Christ blessed the bread, Luke 9. 16. so in S. Luke he blessed the fisnes, a [...]b thereby multiplied and increased them to feed thousands. And wil M. B. say that Christ there gaue thankes to the fishes, and here to the bread? that the words are indifferent, and one expresseth the other? But much more by argument he laboureth to disproue al blessing of the elements, vvhich in vvords he approveth. For thus he disputeth substantially from Pag. 144. M. [...]. agu­ment against [...] t [...] bread. [...] the verie definition of blessing. God is said to blesse when he geveth good things to his creatures. For gods blessing is ever effectual. Man is said to bless [...], when he craues blessing at the hands of god to any man: when he blesses in the name and at the commaund of god any person or people. In ether of which significations, we may not ascribe blessing to the bread or cup. For we vse nether to craue blessing to insensible ele­ments, nor vet to blesse them in the name of god: and god v­seth to geue good things to the sonnes of men, and not to insen­sible creatures. Thus he: to proue, that never god nor man blessed, that is, wrought any good effect, or prayed for any good effect to insensible creatures, and therefore ne­ther VVicked and vnchristian. did Christ. By which argument the discret reader may see hovv far the Scottish ministerie is gone from al sense of Christianitie, and Christian Theologie. For [Page 154] they never vse to craue blessing to vnsensible creatures, nor yet God bless [...] al [...] [...]atu [...]es. to [...] lesse them in the name of god. But the Apostolike church from the beginning, by these examples of Christ, ever vsed so to blesse in the name of god, as in the Apostle 1. T [...]t. 4. 4 & most auncient fathers every where appeareth. And God him self from the begining thus blessed insensible creatures, and not only the sonnes of men, but also the Marc 6. 41. [...] ca. [...]. 7. Genes. 1. 2 [...]. 2 [...]. [...]. 2. [...] [...]ut [...]o [...]. 2 [...] v. [...]. Psu. 64. 12. Genes. 3. 14. 17. & [...]. [...]. [...]9. Marc. 11. 21 sonnes of beasts (if so I may vse the vvord) [...]ovvles of the ayer, fishes of the sea, and al other living creatures, as vve see in the first chapiter of Genesis. which blessing of God brought some good to those creatures. And as on the contrarie, vvhen God cursed the serpent, vvhen he cursed the earth, vvhen Christ cursed the fruitles figuee, this curse vvas an impay [...]ng of the condition of the set­pent, of the earth, of the figtree: so vvhen God by him sel [...], or the ministerie of his servants blesseth his creatures VVhat is bles­sing. this is a bettering of their condition. And albeit it end or be referred to the benefite of man, yet it is a true bles­sing and good vvrought also in the creatures. And this is principa [...]ly so in the [...]e sacraments of the nevv Testa­ment, vvhere both that of baptisme. and this of the Eu­charist, and al other, haue special blessing and sanctification bestovved dy Christ to the commoditie and benefite of his church. VVhich thing seeing M. B. vpon no other ground then his ovvne simple and sinful conceite, and authoritie of the Scottish practise, most ignorantly against al scripture denieth, I vvil take as sure & certain [...] Christ [...] a and sanctified [...] [...]. vz. that Christ not only gaue thankes to his father, but also blessed, sanctified, and consecrated the bread: because vve are taught so to beleeue both by the plain vvords of the Evangelists, by S. Paule, by consent of al fathers, o [...] al auncient I [...]u [...]gies or so [...]mes of Masse in al chur­ches of Christendome (vvhereof some example shal be geuen hereafter, & also by v [...]t of M. Ievvel, Caluin, & E [...] a vvho so effectually by innumerable places of, cripture p [...]oue it and refel Musculus, and consequently M. B. in th [...] point vv [...]o against al scripture wil haue blessing of these elements to be al one vvith geuing thanks to God. [Page 155] VVherefore according to this most sufficient authori­tie, as Musculus truly telleth vs, that Christ at tvvo se­ueral times, first ouer the bread, next ouer the cup, gaue thanks to God; so must vve also assure our selues, the scripture & these Protestans leading vs therevnto, that Christ at tvvo seueral times blessed, sanctified, and con­secrated those 2. seueral elements of bread and vvine, vvhich he tooke in his hands.

Concerning the breaking and deliverie of the bread, 7 pag. [...]. Musculus vvords are: Christ brake it with his owne hands, & gaue it to his disciples. He gaue not the bread whole to Christs brea­king of bread vvhat it sig­nifieth. them which they afterwards should breake, but him self brake it. He gaue it not them to distribute, but him self did distri­bute it, & willed them to take and eate it. He deliuered with his owne hands this sacrament of grace, signifying withal that it was not possible for any man to haue participation of his grace, except himself gaue it by the vertue of his spirite. Of which point I warne the reader not without cause. Thus much (saith Musculus) concerning the external fact & doing of Chrisi, so far furth, as agreeth to the institutiō of the mysti­cal Ibi. pa. [...]. 8 Supper. After al vvhich, finally for declaration, that they might vnderstand vvhat he meant by the premis­ses, he addeth, This is my body, which is geuen and broken for Christs vvords. yow. Do this in commemoration of me. Again. This cup is the new Testament in my blud, which is shed for yow, and for ma­ny, to remission of sinnes. Do this so oft as ye shal drinke it, in commemoration of me. This is the summe of that which Christ did, & vvhich he spake about the sacra­ment, vvhich (as the same author vvitnesseth) Christ first of al did in the eyes of his disciples, both that they afterwards pag. [...]. should do the same them selues, and also deliuer the same order to his church.

4 ¶ And this being agreed vpon, according to the mani­fest storie of the Gospel, & exposition of the purest Protestants, that Christ thus did, as hath bene novv in par­ticular described, and thus spake: item, that thus he did & spake as things apperteyning to the Sacrament, and which he would not haue omitted by his Apostles, disciples, and after­come [...], [Page 156] to returne to M. B, vvho affirmeth al the action [...] and speeches which Christ did and vttered, to be so essential to the Supper: that if any one, yea any iote be omitted, the whole Supper is marred, and peruerted, let vs conserre these doings of Christ vvith the Scottish Supper ministred after their order, vvhich is this. Commonly once in a moneth, the mi­nister T [...]me o [...]. vvhen the supper is to be ministred, first of al out of the pulpit reherseth briefly to the people a peece of the 11. chapiter of S. Paule touching the Institution of this sacrament. Afterwards he maketh some Sermon against ether the Pope and Catholike religion (vvhich is their common argument) or in praise of their owne, which is more seldom: or as seemeth good to the mini­ster. The Sermon or exhortation ended, the minister cometh The vvo [...]as of the commu­nion [...]o [...]ke. [...]. 22. [...]. [...]. 14. [...]. [...]. 22 b. [...]. [...]or. 11. c. downe from the pulpit, and sitteth at the table (now begin­neth the communion) euery man and woman likewise ta­king their place, as occasion best serueth. Then he taketh bread and geueth thanks ether in these words folowing, or like in ef­fect. The thankes-geuing set downe for a paterne for al ministers to folow, as in sevv vvords it rendereth thanks to God for his benefites of creation, sanctification and redemptiō by Christ (as is ordinarie in many good pray­ers) so it maketh no mention of the Supper or any thing vvhich Christ spake or did therein, saue that in one place they mention a table and remembrance of Christs death in these vvords: Although we be sinners, neuertheles at the com­maundemēt Matth. 16. [...] 2. Cor. 2. d. [...], 11, c. [...]. 10. Matth, 2 [...], b [...]. 22. b, [...] [...]or. 11. c. of Iesus Christ our lord, we present our selues to this his table, (which he hath left to be vsed in remembrance of his death vntil his coming again) to declare and witnesse before the world, that by him alone we haue receiued libertie and life &c. and that by him alone we are possessed in our spiritual kingdom to eate and drinke at his table, with whom we haue our conuersation presently in heauen. This is al that appro­cheth any thing nigh to the vvords and Institution of Christ. Immediatly after this thankes-geuing, the mini­st [...]r Matth. 26. [...]. Mar. [...] [...]. [...]. Luc. 22. c. [...]. Cor. 10. d. breaketh the bread, and deliuereth i [...] to the poeple, who di­stribute and diuide the same amonge them selues, according to our Sauiour Christ, commaundement. Likewise he geueth the [Page 157] [...]p. Here is the entier forme and essence of the Scottish communion. For that during the time of eating and drin­king, some place of the scripture concerning Christs death, is read, this is a sequele and fashion folowing after, and not included in the nature & substance of the communion vvhich al goeth before.

Let vs novv seuerally confer Christs supper vvith this Many diff­rences [...] ▪ i [...] [...] Supper & the Scottish com­munion. 1 communion, and consider how many, & the same most substantial and essential points after their ovvne graunt vsed there, are wanting here. Christ first of al tooke bread in to his hands, and afterwards gaue thanks, and blessed, vvhich albeit it may seeme vsual and ordinarie; yet (saith Musculus) it is not so, and the very vvords of scripture shevve, that it apperteyned to the order and institution of a sacrament. Here the minister cleane contrariwise, inuer­ting the order of Christ, first geueth at large a thanks, & after taketh the bread, the vvhich vvithout any thanks, 2 or any vvord at al, he deliuereth to the people. Seconda­rily, Christ made a special and seueral thankes-giuing, & blessing, and sanctification or consecration, first of the bread and next of the cup, and this also he did as a thing pertey­ning to the verie order and institution of his sacrament. Here is no such matter, but a confuse thankes-geuing vvith­out relation to ether, and vvhich conteyneth a blessing, sanctification, or consecration of nether. Christ did not only 3 breake the bread once, and afterwards bid them breake and distribute it amonge them selues, but him selfe brake, and di­stributed and deliuered it to them ech one with his owne hand: signifying thereby, that it was not possible for them to haue any participation of grace except he gaue it them by the vertue of his spirite. Of vvhich point Musculus geueth the reader a special warning and prouiso. Here the minister loth be­like to take so much paynes, leaueth that office to the people to distribute and diuide the bread amonge them selues (as though al grace came to them, from them selues vvithout Christ and his spirite, of vvhom they had no need) and vvithal he maketh a grosse lye vpon Christ (which may stand for a fourth difference betvvene 4 [Page 158] their Communion and Christs Supper) that Christ com­maunded them so to do. VVhereas in the quotations, with which they most foolishly paint their margent, there is no such thing, but the cleane contrarie, as before out of the Gospel, and the very places which they quote, by Musculus hath beneshevved. Christ mingled the 5 cup vvhich he consecrated: vvhich thing albeit Muscu­lus directly affirmeth not, yet he supposeth it most like­ly and probable, yea he nothing doubteth of it, being the vniuersal custome of the country. VVherevnto if he vvould adde, that the text of the Euangelists is indifferent, as Matth. 26. 27. Marc. 14. 23 Luc. 22. 20. 2. Cor. 11. 25 expressing nether cleane wine, nor wine mingled with vvater, but only the cup or chalice, in every place vvhich vndoubtedly speaketh of the Sacrament (for the place of S. Matthevv, vvhom S. Marke foloweth, vvhere is men­tioned Matth. 26. 29. Marc. 14. 25 the fruite of the vine, is doubtful, and by auncient fathers expounded diuers vvaies: albeit being exactly cō ­ferred vvith S. Luke, and the Ievves maner of eating their Paschal lamb, it seemeth most probably to apper­teyne Luke 22. 1 [...]. Before, cap. 3. [...]um. 7. not to the cup of Christs Supper, but to the cup of that Paschal lamb: & being applied to the supper of Christ, though it include the one, it excludeth not the other) & then lay vnto the Gospel being indifferent, the general maner of the country, of the lavv, of the Iewish Synagoge, of the sacrifices, especially of that singular Before. pa. 5. sacrifice which most expressely foreshevved this, al making for the mixtion of vvater vvith it, & the vni­versal consent of the Christian church, and al antiquitie Christs chalice [...]d in it vva­ter & vvine. besides; he should not deny, but Christ [...]o tempered the chalice vvhereof he made the sacrament. So testifieth S. Iames the Apostle (vvho vvas present) in his Liturgie: Likewise after supper Christ tooke the chalice, & mingling it Liturg, Iacob. Clement Con­stituti [...]. Apo­stolic. lib. [...]. cap. 17. Philip. 4. 3. [...]. lib. 4. ca. 57. & lib. 5. cap. 1. with wine and water, geuing thankes, sanctifying and blessing it, gaue it to vs his disciples &c. So writeth the most aun­cict Christian doctor S. Clemēt a man of the Apostoli­cal age, mentioned & commended by S. Paule. S. Ire­neus nameth it temperamentum calicis, & calicem mistum the chalice mingled or tempered. S. Cyprian a number of [Page 159] times epaeteth that Christ so deliuered, that Christ offered Cyprian lib. a epist. 3. his chalice mingled with wine & water. So vvitnesseth S. Basile in his Liturgie. And finally to omit al other (because Basil, in Lit▪ gia. it is a thing vvel knovven, that the vvhole primitiue church consenteth herein) so vvitnesseth the 6. Councel Anno domi [...] 6 [...]0. Conciliā Con­stantinop. ca. 32. of Constantinople, and proveth it by great authoritie▪ The vvords are. The vse of mingling water and wine in the chalice, in al churches is kept, as delivered from god him self. For S. Iames the brother of Christ and first bishop of Ierusalem, likewise S. Basil that most glorious archbisshop of Caesarea, having put in writing this mystical sacrifice, de­clare that the holy chalice should haue in it water & wine. And the fathers of the Councel of Carthage (in vvhich Coun­cel vvas S. Austin) plainly and precisely decree, that in the Concil. Corth [...] g [...]. 3. ca. 24. Con [...]. Afri­can. ca. 4. sacrament of Christs body and blud, nothing be offered more, then Christ him self delivered, that is to say, bread, and wine mingled with water. Out of al vvhich, the fathers of this Councel of Constantinople conclude: If therefore any bishop or priest folow not this order delivered by the Apo­stles, but offer the immaculate sacrifice, not mingling water with wine (in the chalice) let him be deposed from his office. This general, or rather vniversal consent & custom of al Christendome, coming thus directly from the Apostles, might suffise to overpeise for our side, especially the vvord of the Gospel being indifferent, or rather (cōpared vvith the old lavv) more bending to the same side. But because I vvil charge M. B. and his felovv-ministers no farther then they charge them selues; and they plainly confesse not Christs chalice to haue bene tempered vvith vvater; or at lest thinke not thē selues bound to fo­lovv Christs example herein, because it is not euident­ly specified in the Gospel: nether vvil I vrge them far­ther vvith breach of Christs ordinance in this behalfe. But the last, and the same most pregnant, & principal of 6 al, that vvhich geueth light to al the precedent actions Christs vvords cleane omit­ted in the Sco­ttish Supper. of Christ, the vvords vvhich Christ adioyned to declare and expresse the meaning of the [...]est; the vvords vvhich (as Musculus truly auoucheth) Christ by his diuine wisedome [Page 160] ioyned to his doing, and so bound the one with the other, that his disciples might see in his doing, and heare in his speaking that whereby they might be instructed in this sacrament, and thereby al occasion cut of from mans rasbnes to inuent any new thing, or corrupt any part of this sacramēt: these vvords I say, so vvisely disposed, so necessarily ordeyned, so sig­nificantly declaring our sauiours meaning and intentiō: these vvords so diuine, so mystical, and effectual, vvhere are they? Hovv chaunceth it, that they appeare no vvhere? Are Christs vvords not vvorth the rehersing: Or cha­lenge yovv to your selues a souerain vvisdome aboue the eternal vvisdome of God? If not, vvhy disioyne yow most sacrilegiously, that vvhich he conioyned? VVhy separate yovv and pul a sunder that vvhich Christ bound and coupled together? After these precedent signes and ac­tions, vvhy here vve not, This is my body geven and bro­ken for yow: This cup is my blud of the new testament, which is shed for yow to remission of sinnes? VVhy is this inexplica­ble benefite omitted, vvhich vvas principally intended, & by al the Evangelists so specially remēbred? If you list not to reherse them vvith the opinion of Catholikes or Papists (as yovv cal true Christians) as though there vvere some force, vertue, effect and operation in them, vvhich vvas the faith of al the auncient and primitiue church, as hath bene shevved: yet at lest reherse them historically Before pa. 49, 50. 51. The English communion. by vvay of narration (as is the guise of the English co­munion) for that in the storie of the gospel so they stand, and there ought to haue their place. M. B. vvil perhaps reply; O Sir, vve omit them not. For in the beginning, Obiection. before our Sermon, the minister reherseth such vvords out of S. Paule. But vvhat maketh that to your Com­munion? Ansvvers. vvhat maketh the ministers talking out of the pulpit before the Sermon, to his communion vvhich he ministreth sitting at the table, long after the Sermon is ended? Sacrilegious corruption. VVhat if the minister before he came to the church read the vvhole chapiter in his ovvne hovvse? vvhat if over night? Christs order is that they should be vsed & ioyned vvith those other doings and actions in the ad­ministration [Page 161] of his supper. Yow thrust them away from that place. Christ tooke bread, gaue thanks, blessed, diuided, distributed to his disciples; and then telling them what it was, vsed those words. Yow first take bread, and then diuide it, as perhaps yow do at your owne domestical table: but for ought els that should se­parate Christs table from your prophane table, Christs spiritual supper, from your fleshly and belly supper, yow do nothing at al in such order as Christ required, and in such order as is requisite to make a sacrament, to make Christs table, to make a spiritual Supper.

If the Minister at eight of the clocke say to the child which is to be baptised: I baptise thee in the name of the father, the sonne, and the holy ghost: or according to Zuinglius guise, I baptise thee in the name of the lord: and after hauing told a tale of 2. or 3, howres long, at ten of the clocke sprinkle a litle vvater on the child; wil any Christian cal this baptisme? No, it is a mere prophana­tion of baptisme, and contempt of Christ and his ordi­nance. `The like is to be deemed of this your most arro­gant & damnable tearing & renting in sunder of Christs diuine mysterie; or rather cleane remouing and taking quit away of that which Christ appointed for the chief and principal: I say cleane remouing away, because that forerunning talke out of the pulpit, being separated frō the communion by so long tract of time and interpo­sing of a Sermon, can be no more accompted any parcel of the communion, then the words of baptisme vttered at eight of the clocke, are to be esteemed a part of bap­tising or sprinkling of the vvater, which ensueth 2. how­res after. VVherefore, of this example and maner of communion, Caluinists of­fended vvith Christs vvords I wish the godly & Christian reader to consi­der, how iust occasion the Caluinists geue to their bre­therne the Lutherans, to write of them, that they hate the Before p. [...]. [...]. [...]ords of Christs institution, that they can not abide nether [...]o set, nor to heare them, & therefore administer their sup­per vvithout them, that not without good reason Luther wrote of them, that when they are enforced to talke of [Page 162] this matter, and examine the words of Christ, they Luther Tom. 7 defensio verso [...]um cana, sol. [...]3. ad [...] racite ac lenit [...]r gress [...] figunt, [...]si super [...]vi [...] am­bula [...]ent. ac si diabolus [...]ll [...] a [...]rgo in [...]ar [...]t. make such a do, before they can be brought vnto it, they vse such a number of preambles, such vaunts and bragger; they speake so many things from the matter, and so litle to the purpose as is vncredible. And vvhen at length they come to the point it self, then lo, they treade so nicely and gingerly, as though they walked vpon eggs and feared they breaking of them, and a man can scarce turne his hand, but away they flie with such extreme hast, as though the deuil were at their heeles, and they feared lest they should stumble & breake their necke at euery sillable which Christ pronoun­ced. A very liuely image and representation of this, may a man see in the Scottish communion booke: where, in the beginning of their Communion, in the margent, very curiously they note Matth. 26. Marc. 14. Luc. 22. 1. Cor. 11. In the end, they again daube the margent vvith printing the same quotations of Matthew, Marke, Luke, The Scottish Supper is no sacrament of Christ, by M. [...]. graunt. Paule; as they do also a thirdtime in their formal Thankes­geuing. But if ye enter in to the text, & looke for Christs words, erlier as they are vttered by S. Matthew, or S. Marke, or S. Luke, or S. Paule; ye find no part o [...] peece of them; ve finde no body of Christ geuen or broken: ye find no blud shed in remission of synnes: ye find no blud of the new testament: ve find nothing but bread from the bakers shop, and wine from the vintners seller. For if the missing of any ceremonie, any thing or iote that Christ did suffice to take from it al nature of a sacramēt, pa. [...]. & leaue it common and vulgar bread, as M. B. peremptori­ly affirmeth: whereas here are wanting so many mat­ters practised by Christ, so many points, & they ech one essential according to his owne confession; yea vvhereas the very principal of Christs ordinance and institution is left out among so many other things vvhich Christ did which Christ spake, & which Christ required to be sp [...]k [...] & done; how can it be denyed, but this Scottish commu­nion, according to the sentence set downe by M. B. him pa. 9. 10. self, and most cleare reason, and inevitable sequele drawen thence, is a manifest corrupting & peruerting of [Page 163] Christs holy Supper: is mereprophane, wicked, & Ana­baptistical, many degrees worse then the Iewish pas­chal supper, or any Christian & good mans dinner or breakefast (as Luther also truly vvriteth) in which, bread Before pa. [...] is taken as wel as in their communion; god honored Any vulgar dinner as good as the scottis [...] Supper. and Christ remembred, and thankes geuen to him for his inestimable benefites, as wel as in their cōmunion: Christ beleeued, that is to say, eaten by faith, as wel as in their Communion; bread and drinke blessed and sancti­fied by the word of god, prayer, and thankes-geuing better then in their communion; as much loue and charitie 1. Timoth. [...] 4. 5. found amongest honest neighbours, as is among their communicāts: and finally what so euer is good and reli­gious in their communion (if any such thing be there) is found as truly and plentifully in such a dinner, as in that their Supper. VVhereas their Supper is besides desiled and polluted with schisme and heresier vvith deuelish contempt of Christs church, of omitting, altering, mangling and peruerting Christs owne doing, of corrupting his holy sacrament: of which prophane and sacrilegious wickednes no peece is found in such a breakfast or dinner.

Of Christs body truly ioyned and deliuered vvith the Sacrament.
CHAP. 6.

THat which the Scottish communion booke in the last chapiter, by refusing & abandoning Christs order, & consequētly bringing their Supper to mere bakers bread, aud tauerners wine, hath mar [...]ed; that in this next place M. B. vvith very honorable words goeth about to mend and repaire a­gain. For thus he declareth why their bread and vvine are called signes. The reason vvhy I cal them signes (saith pag. 10. he) is this: I cal them not signes because they signifie or repre­sent Hovv the sa­crament is a signe. only the body and blud of Christ. But I cal them signes, be­cause they haue the body and blud of Christ conioyned with them: yea truly is the body of Christ conioyned with th [...] Christs body conioyned vvith the sa­crament. bread, and the blud of Christ conioyned with that wine &c. Again. In respect of this exhibition chiefly, that they are in­struments to deliuer and exhibite the thing that they signifie, and not in respect only of their representation, they are called signes. This is very good & sound doctrine. For in deed such grace & vertue haue sacraments of the nevv Testa­mēt (namely and especially these two principal, baptisme & the Supper, vvhich as yet the Protestants accept for sacramēts) that they are signes exhibiting & conser [...]ing, and haue conioyned with them the thing vvhich they signifie, as is the general doctrine of al Catholike w [...] ­ters; yet so (which also M. B. very wisely marketh) that pa. 1 [...]. we always put a distinctiō betwene the principal efficient deliuerer, which is God; and the instrumental efficient, which are the sacraments: which not of them selues, but by God, are made p tent instruments to deliuer that same thing which they signifie.

[Page 165]Al which being true, M. B. proceedeth very vvel against such Zuinglians & Calvinists, as make the sacramēt only pa. 1 [...]. a figure representing or signifying a thing absent. For if that were so, then any picture or dead image should be a sacrament. For there is no picture, as the picture of the king, but at the Christs body deliuered in the sacrament sight thereof, the king wil come to youre mynd. So if the sacrament did no further, al pictures should be sacraments. But the Lord hath appointed the sacraments, as hands to deli­ver & exhibite the thing signified: and for this deliverie & exhibition chiefly they are called▪ signes. This doctrine I much commend in M. B. And would to god he could continue in it, especially if as he very directly, playnely, and Catholikely describeth the nature of these sacramen­tal signes; so he can geue vs as true and sincere a descripti­on of the things signified vvhich by these signes are Beza epist. Theolog. 65. Before pa. 75 76. delivered. And that also he performeth very vvel. For against Caluin and some Calvinists, that vvil haue the thing signified and received, to be a vertue and grace flowing from the flesh of Christ, and not Christs true real substance, he setteth dovvne in plain and sincere ma­ner, that the things signified & received by the bread & pa. 13. the same is repeated serm 2. pa. 65. 66. wyne are not the benefits of Christ, or the vertue that floweth out of Christ only, but the very substance of Christ him self: the substance with the vertues, giftes & graces that flow from the substance: whole Christ god & man without separation of his natures, are the things signified. For it is not possible pa. 14. that I be partaker of the iuyce, which floweth out of any sub­stance, except I be partaker of the substance it self. It is not possible that my stomak can be refreshed with that meate, the substance whereof commeth not to my mouth. So it is imposs­ble, that I can get the iuyce & vertue, that flowes from Christ Christs flesh truly deliue­red in the sa­crament. except I first get the substance, that is Christ him self. And is it true then, that with the sacramental signes is truly ioyned (not only in figure) vvhole Christ god and man? yea his very substance? Is this the special reason, why the pa. 11. sacrament is called a signe, because it exhibites and deliuers the thing that it signifies to the sowle and hart, so s [...]ore as the signe is delivered to the mouth? To vvhat end should this Obiections. [Page 166] be? and what need is there of such miraculous con [...]une­tion? [...] vvhereas othervvise if Christs body be as far distāt from our bodies, as is heauen from earth, vve seeing the bread broken, and vvine povvred out, may remember Christs body and blud, and so by faith eate him? Again, 2 to vse Zuinglius common argument, vvhich aftervvards S [...] after cap. [...]9. M. B. him self vrgeth to the same purpose: vvhereas the sovvle is a spirite, and Christs flesh and blud things cor­poral, hovv can these corporal things vvorke any bene­fite to that vvhich is altogether spiritual? If they do not, vvhy then are they conioyned vvith the signes, by vvhich coiunction there cometh no good at al? To the first M. B. ansvvereth, and yeldeth great reason hereof: To the Ansvvere of M. B. to the first. pa. 15. end (saith he) that this sacrament may nourish thee to life everlasting, thou must get in it thy whole Sauiour, whole Christ god & man, with his whole graces and benefites, with­out separation of his substance from his graces, or one nature from the other. Touching the second obiection; though To the second. pa. [...]6. (saith he) Christs body, flesh and blud be in it self true flesh and true substance, as it was in the womb of the virgin, yet in the supper it is called spiritual, a spiritual thing, spiritual pa. [...]7. foode, in respect of the spiritual end, where vnto it serues to my body and sowle: because the flesh and blud of Christ serues to nurish me not to a temporal but to a spiritual and heavenly life, and to a heavenly, celestial, and spiritual end. In respect of this end, the flesh of Christ, and Christ in respect of his flesh is called the spiritual thing in the sacrament: and also for that the flesh of Christ which is geven in the sacrament, is re­ce [...]ed pa. [...]8. by a spiritual and secrete maner, which is not seene to the eies of men.

2 ¶ Here I haue to desyre the Christian reader, that he marke vvel and carye avvay these good instructions in Cat [...]ike veri [...]ies taught by M. B. this place geven him by M. B. First, that in the sacra­ment, the signe hath the thing signified, truly conioyned vvith it, so that the one is not present in Edinburgh, the 1 other absent in London; much lesse the one present in Christ present in the sacra­ment. Edinburgh, the other as far absent & distant, as the high­est heauen is from Edinburgh; but the thing signified is [Page 167] truly conioyned with the signe. The next is, that the 2 thing signified is not Christs divinitie, not the merits of in substāce of his flesh. his death and passion, but his very flesh and blud, the true & natural substance thereof: and therefore the true & natural substance of Christs body & blud being the thing signified, is also truly conioyned with the signe and therefore present where the signe is, and exhibited and delivered by the signe and vvith the signe: vvhich is called a signe especially for this reason, because it exhibits & delivers the thing which it signifies. Thirdly, that this coniunction of 3 pa. [...]5. Christs presence in the sacrament is vvonderful. Christ with the sacrament for our vse, is hard to conceiue, because it is a high and divine misterie, it is a mystical, se­crete, diuine and spiritual coniunction, as the coniunction be­twixt vs and Christ is ful of mysterie, which is not possible to tel and expresse by c [...]ular demonstration. But who ever would pa. 26. vnderstand that coniunction, his mynd must be enlightened with an heavenly eye to see this mystical and secrete coniuncti­on, that is betwixt the sonne of God and vs in the sacrament. And except ye haue this heavenly illumination, ye can never vnderstand nether your owne coniunction with Christ, nor yet that coniunction betwixt the signe and the thing signified in the sacrament. Fourthly, albeit both the coniunction 4 betwixt the signe, and the thing signified in the sacrament be mystical and spiritual, as likewise the very body and flesh of Christ, vvhich is exhibited and ministred to vs in the sa­crament and vvith the sacrament, is called spiritual, both Spiritual and mystical. because of the spiritual life and spiritual end of life everla­sting and immortalitie, where vnto it nourisheth our body and sowle, as also because it is received by a secret and spi­ritual maner not apparant to the eye of man: yet therefore yet true. we must not deny, nor doubt, but that the true flesh and blud, the true substance of Christ god and man is there geven vs in the sacrament. Fiftly, the reason why it is thus geuen 5 [...]s in the sacrament, vz. to nourish vs both in sowle & body, not to a temporal life, but to a spiritual and heavenly life, to nourish I say body and sowle to a heauenly, celestial and spi­ritual Ioan. [...]. end, that is to life eternal, to eternal ioy and resur­ [...]ection, as Christ him self declareth, this is a w [...]ightie [Page 168] motiue besides al the premisses, to establish a true, real & Real presence. corporal presence of Christ in the sacrament, which al­so M. B. very wel declareth thus. VVhat availes it to see pa. 18. my health in a box standing in the Apothecaries booth? what can it work towards me, if it be not applied? So it is not enough to see Christ (in heaven by faith) but he must be geven vs, o [...] [...]e [...]m. 2. pa. [...]5. els he can not work health and salvation in vs &c. VVhich similitude ioyned to two other going before in this ser­mon, and formally repeated again in the next, haue this plaine and direct meaning, if vve regard the plain direct vvords, and stand to them. As it is not possible that my pa. 14. stomake should be refreshed with that meate, the substace where The real pre­sence expres­ly taught by M. B. of I receiue not into my mouth; nether possibly can my drouth be slaked with drinke, which never cometh within my body: ‘nether can the medicine in the Apothecaries shoppe do me any good, or helpe my disease, if I regard it only standing in the shoppe, and applie it not vnto me: in like maner, if vve vvil haue benefite by Christs flesh & blud, if we vvil cure our spiritual diseases, purific our sovvle, comfort both body and sovvle, and make them capable of resurrection and immortal life,’ vve must not thinke it sufficient to regard him by faith in heauen, ha­ving besides, meanes to receiue him really in earth. But seing, for our good and to vvorke vs such benefites, he hath truly conioyned his body vvith the holy sacrament, & made that a potent instrument to deliuer and exhibite his di­vine body vnto vs, as the Apothecaries box doth deliuer and exhibite vs the composition or medicine; vve must truly and really receiue the one, as vve do the other, if vve looke for helpe to our body and sovvle to come by the one, as vve hope to recover helth of body by the other. Othervvise looke how vnpossible it is vnto thee to be fed with that f [...]od, that neuer comes into thy mouth; or to reco­uer pa. 67. helth of that dr [...]ge, which was neuer applied, nor came ne­ver out of the Apothecaries booth; it is as vnpossible for thee to get thy helth, of the body of Christ, except thow first eate his body, and drinke his blud. Thus M. B. And to this very end & purpose did the most auncient fathers applie these [Page 169] and the like similitudes, shevving most excellently that as in humanitie many good thing; vvere vvrought for the body by the sovvle, and many thinges for the sowle by the body: so in divinitie many good vertues & gra­ces of God proceede from the sowle to the sanctificatiō and glorification of the body, as faith, hope, charitie, patience &c. many also, as consession of Christs name, Rom. 10 10. suffering of afflictions, almes geving, fasting, praying, baptisme, confirmation &c. vvere wrought by the body Christs body ro ally receiued causeth resur­rection to our bodies. to the beautifying and more sanctification of the sowle. Among vvhich, the receiving of Christs diuine body in the sacrament, was one, vvhereby the body fust, and consequently the sowle is indued with grace of resurre­ction of life eternal. So writeth that most auncient mar­tyr Ireneus lib. [...] ca. 2. S. Ireneus. As a grain of corne falling in to the earth and dying, ryseth in his tyme by the power and spirit of God: so our bodyes nourished by the Eucharist, which is the body & blud of Christ; though they be buried in the earth and resolued into dust, yet shal rise in their time, the word of god (that is Christ) geving them resurrection to the glory of god the father. Idem lib. 4. ca. 34. Again: with what face say the heretikes that our flesh perisheth (neuer to rise again) quae a corpore et sanguine Domini alitur: which is nourished to eternal life by the body & blud of Christ? VVhich is the argument also of Tertullian in his booke Tertul. lib. do resurrection [...] carnis. Gregor. Nysse nus oratio. Ca te [...]he [...]. cap. 36 37. Vide Euthy­mium in pamplia. part [...] 2. tit. 21. de resurrectione carnis. Gregotius Nyssenus brother to S. Basil the great, disputeth altogether in like so [...]me. As a litle leauen (saith he) maketh the whole masse of dow like to it, even so the immortal body of Christ entring into our body, altereth & chaungeth it. And as a poison mingled with that which is wholesom, marreth and corrupteth it: so the immortal body of Christ, maketh that where in to it is received, like to an immortal nature. And a litle after in the same place. The body of Christ is ioyned to the bodies of the faithful, to the Cyril. in Ioan lib. 4. ca. 15. 22. 23. Vide eundem lib. 10. [...] lo­an. ca. 13. & lib. 11. ca. 2 [...] end that by such a contunction with an immortal body, man al­so maybe made partaker of immortalitie. The very like comparison vseth S. Cyril archbisshop of Alexandria. A [...] asparkle of her put in straw or hey, seueth al on fier; so Christ IESVS the word of God (by meanes of the Eucharist) [Page 170] ioyned to our corruptible nature, causeth it wholy to rise immor­tal. Much to like purpose writeth S. Chrysostom, allu­ding yet rather to M. B. similitude of the Apothecaries shop and receit. Let vs al that are sicke (saith he) go for re­medie Chrysost. in Matth. ho­mil. [...]1. to Christ with great faith. For if they which only tou­ched the hem of his garment, were forthwith healed; how much more shal we be strengthned, if we receiue him wholy in to vs? And to be brief, nothing is more vsual in the auncient fathers, then to argue and proue the resurrection of the body to life eternal by this reason, for that we receiue Christs immortal and glorious body in the blessed Sa­crament. For this cause the auncient and general Coun­cel Before, pa. 22 Athanas. in tractat. super illa verba. Q [...] unque dixent verbū contra &c. Optat. lib. 6. contra Ta [...]m. Hilar. lib. [...]. de Trinitate. Ioan. 6. of Nice calleth the sacrament a pledge or symbole of our resurrection: S. Athanasius, a defence and preservatiue to the resurrection of eternal life: S. Optatus, a pledge of eternal life and hope of resurrection. The like whereof is found in many other fathers, namely S. Hilarius. Al vvhich reasons, speeches and comparisons, are grounded vpon that sentence of our Sauiour: He that eateth my flesh and drinketh my blud, hath life eternal, and I wil raise him vp in the last day. VVhich place the fathers interprete of re­ceiving Christ in the blessed Sacrament. Namely (to allege one in steed of many) S. Cyril writeth, that not only our sowles were to be elevated by the holy ghost to life ever­lasting; Cyril. in Ioan. lib. 4. ca. 14. but also this rude gr [...]sse terrestrial body of ours is to be reduced to immortalitie, by eating the agreeable food of Christs body. And when Christ saith, I wil raise him vp, he mea­neth, Corpus meum quod comedetur, my body which shal be eaten (in the Sacrament) shal raise him Al which say­ings of Christ and those blessed Martyrs and byshops, An obiection the reader must not so interpret (as our adversaries cavil most peevishly) as though we or they taught, that no man could be saved, or rise to life everlasting, but such as receiued Christ in the sacrament. For nether they [...]svvered. nor we doubt, but the Pa [...]s and good men in the old testament, as like wise children & diuers others in the new shal be saved, who yet never came to the actual participation of this diuine mysterie. But as our [Page 171] Sauiour and al the church maketh marryrdom a sove­raine and principal meane to attaine eternal life, not ex­cluding for al that other good vertues, as preaching, praying, fasting, almes geving &c. and on the contrary, by like assured ground of Christ and al scripture, here­sie and infidelitie is the high and brode way to hel, albe­it vitious life, covetousnes, vsury, rayling, and lying, and such other qualities let men thither fast inough: in like maner this communication of Christs immortal and glorious body in the sacrament, is a special grace and sin­gular prerogatiue in the nevv testament, whereby our bodies & sovvles are set in possession of life eternal, al­though gods infinite goodnes hath provided vs other meanes besides. VVhich singular and excellent grace whereas vve see attributed not to the eating of the Pas­chal lamb, nor to Manna, not to the Iewes bread, not to reading the scripture, not to preaching, not to belee­ving Christs pre­sence in the sacrament. that Christ dyed and rose again for our iustificati­on (in al vvhich yet we being faithful men eate the flesh of Christ spiritually and also drinke his blud) but only to the eating of this dreadful mysterie; hereof it folow­eth singular. invincibly that both Christ in thus speaking, & the church in thus beleeving, & the auncient fathers, mar­tyrs, bysshops, and Councels in thus expounding; vnder­stood Christs body to be truly, really, and in deed recei­yed in this Sacrament; far othervvise then by only faith, by vvhich he vvas eaten in the old figures & cere­monies of the lavv, as vvel as in the nevv testament, or any sacrament here­of according to the Protestāts opinion.

Of Christs body no vvays ioyned, nor deliuered vvith the sacramēt.
CHAP. 7.

THat M. B. were of the self same iudge­ment with those auncient fathers tou­ching Christs real presence in the sa­cramēt, I should gather out of these his words novv r [...]h [...]arsed, and very [...]p. 6. num. 1 plainly do they import so much: & his speaches, comparisons and similitudes vvaighed in them [Page 173] selves implie & conclude the same: nether could a man make any doubt thereof, were it not that he being an heretike, the nature of heresie maketh vs suspect that he speaketh not plainly, roundly, & sincerely, in simple faith as did those old good fathers. And our Sauiour teacheth The cr [...]t of heretikes. that the maner of heretikes is to cloth them selues, with sheepes clothing, to pretēd simplicitie, to speake Catholikely, to couer and colour their impietie with the phrase, words, & speech of the church, of Catholikes & Catho­like Matt. 7. 15. pastors: whereas inwardly they are rauening wolues, they meane dānably, they meane as heretikes & Apostataes, & by such pleasant & sweet speeches and benedictions intēd Rom. 16. 18. nothing els but to seduce the harts of innocents, and simple plain meaning Christians: and as S. Peter teacheth, they being lying masters, first vvorke their owne destruction, 2. Pet. 2. 1. [...]. after by seyned & counterfeit words make marchandize of other men, seeking to draw them also to like damnati­on: whereof before, I haue shewed very euident exam­ple in Caluin a chief father of this heresie, and here M. B. ensueth his steppes as like him, as one Protestant may Before pa. 69 71. 72. 73. be like an other. For hauing by thus many arguments persuaded his auditorie, that he had a maruelous high & reuerend opinion of the Sacrament; immediately as Esai. 19. 14. 3. Reg. [...]. 22. 1. Timot. 4. [...] being possessed with that spirit of giddines, which gui­deth al men of his stamp, he geueth furth as many ar­guments to the contrary. The first, which is the around & foundation of the rest, is this. Ye may perceiue [...] pa. 23. 24. by your owne eyes, that the signe and the thing signified are not locally conioyned: that is▪ they are not both in one place. Ye may perceiue also by your outward senses, that the holy of Christ and the signes are not conioyned corporally▪ Their bodies touch not one the other. Ye may perceiue also they are not visibly conioyned. Al this hitherto if a Iew or Pagan be present at the supper, he seeth as wel as the minister, and therefore thus far furth their faith is much alike. But this is a negatiue and priuatiue disioyning & separa­tion of the signe and thing signified: let vs heare of their vnion & coniunction. VVe can craue no other coniunction [Page 174] then may stand and agree with the nature of a sacrament, [...] pa. [...] therefore here is no other then a sacramental coniunction. I graunt: nether doth any Catholike require any other. But what meane yow by a sacramental coniunction? any thing els besides a tropical, figuratiue, or significatiue representation? speake plainly, that the reader may know where to fynd yow; what yovv beleeue, & vvhat yovv vvould haue him to take vnto. The con­iunction (saith he) betwixt Christs body & the sacrament is a pa. 2 [...]. 27. relatiue cōiunction. Looke what cōiunction is betwixt the word which ye heare, and the thing signified which comes to your mind, the like coniunction is bewixt the signe which yow see, Hovv Christs body is ioyned to the sacra­ment. and the thing signified in the sacrament. Ye heare not the word so soone spoken, but incontinent the thing signified comes to your mynd. Speake I of things past, to come, or neuer so far absent, I can not so soone speake of them in this language, but the things signified comes in your mind: no doubt, because pa. 2 [...]. there is a coniunction betwixt the word & the thing signified. Hauing explicated this at large, in fine thus he draweth to his conclusion. Alwaies looke what coniunction is betwixt Ibidem. the simple word, and the thing signified by the word; that same sort of coniunction is betwixt the sacrament and the thing signi­fied by the sacrament. For the sacrament is no other thing but a visible word. VVhy a visible word? Because as the audible pa. 29. word conueyes the signification of a thing spoken, by the eare to the mind, so the sacrament conveyes the signification by the eye to the mind. Here is the right and entier description of al that which he calleth a coniunction, which in deed is no coniunction, but only a relation, and a relation vo­luntarie depending as al vvords do, be they visible or au­dible, vpon the vvil of man (who hath authoritie to alter and chaunge them) and therefore ioynes things absent no more then the power of man is able to ioyne them, which is nothing at al. For let vs a litle better examine and consider these words, because in them lieth the pith and substance of these mens nevvly inuented sa­cramental signe: & M. B. after againe precisely, diligent­ly, and at large repeateth them as very important and [Page 175] excellent wel describing the coniunction of Christs bo­dy In the 2. Ser­mon pa. 77. 78. with their signe. ‘ Euen (saith he) as when we heare na­med Paris, France, Calecut, the king, north, south, things past and done in the beginning of the vvorld, things to come & to be done in the end of the vvorld; such vvords cause mē if they marke them wel, to conceiue and in mynd to imagine the thing signified, which could not be except there were a coniunction betwene the word and the thing signified: euen so the bread and vvine cause vs to conceiue and imagine of Christs body: and so they are conioyned to Christs body, and Christs body to them.’ But by what reason is this called a coniunction? A coniunction of things importeth the things first, to be: next, to be ioyned and coupled together. But things which were done in the beginning of the vvorld, are not: things which shal Christs body no vvays ioy­ned to the sa­crament. be done in the end of the vvorld, are not, they haue no es­sence, no being, they are nothing: and therefore can not be conioyned with any thing. And though Paris, France, Hierusalem & Calecut be some things, and extant in the world, yet vvhen M. B. spake of them in his Sermon, they were no more cōioyned with his vvord, then those other things past & to come, which are not, because the vvord spoken is stil of one nature, and representeth al things signified a like. So that in truth, this is no con­iunction at al. And what can be more absurd, then vvhen Iud. 9. Genes. 3. 14. Matth. 4. 1 [...]. an angel reproueth the devil▪ or a good man blesseth him self from him; vvhen God cursed the serpent, vvhen Christ rebuked Satan, & bad him avoyd: to say, that an­gels and the deuil, good men and the deuil are conioy­ned; God vvas conioyned vvith the Serpent, Christ vvas conioyned vvith Satan vvhen he mentioned him. Al which notvvithstāding of M. B. or some froward mini­ster for honour of their Supper, vvil needs haue it called a coniunction; any Christian man may sensibly tel him, that it is the pitifullest coniunction in the vvorld, as vvhich allovveth no other coniunction betvvene their signe or supper, & Christ▪ body, then is betvvene Christ Iesu god most glorious, and his immortal enemy Satan [Page 176] the great deuil of hel. VVhich point I vvish the reader Movv Christ is conioyned vvith the Geneua Supper. careful of the truth, diligently to marke, & cary in remē ­brance, vz. that these men fynd no other coniunction betvvene Christ & their Signe or Supper, then is betvvene things most contrarie and opposite, then is betvvene God and the deuil, light and darknes, heauen and hel, Christianitie and Turkerie, vvhite and blacke. For as vve reade of Iulianus the Apostata, that being once a­mong Nazianz in Iulian. oratio. [...]. his cōiurers, who had raised vp the deuil, he sud­denly affrighted by the sight remembred god, & there­vpon signed him self vvith the signe of the crosse: so ve­ry naturally one contrarie induceth the memorie of an other: blindnes maketh vs remēber sight, sicknes helth, ignorance learning, light darknes▪ and so furth: and con­sequently according to this mans preaching & doctrine doubtles these are conioyned one with an other, the deuil is pa. 27. 28. 77. 78. conioyned vvith God, hel vvith heauē, sicknes vvith helth, black is conioyned vvith vvhite, Catholike doctrine vvith heresie, and vvit vvith folie: and euen such is the coniunction of their signe or supper vvith Christs body. VVhich hovv vvorthy a coniunction it is, and fit for a sacramental signe of Geneua, or rather of Gehenna; I leaue to the Christian readers iudgement.

And yet furthermore against this coniunction riseth a harder obiection, and vvhich vtterly refelleth euen such coniunctiō; I meane so much as is betvvene vvords signifying & things signified; so much as is betvvene nothing the vvord, & nothing in deed. For albeit M. B. vvil needs haue them like, & that as by the vvord Pa­ris pa. 78. or king pronounced, by & by I remember the things signified, so as soone as we see thebread in the ministers Christs body lesse ioyned to the Scottish sacramēt then to a vvord. pa. 27. 28. hand, incontinent the body of Christ comes to our mynds, yet I can not allovv thus much. For as before hath bene said, vvords spoken in some certain language, as Scottish or English (vvhich clause M. B. addeth for good reason) sig­nifie one thing by the consent of that nation, as M. B. exemplifieth by the name of Paris, of a king &c. so that so soone as I heare Paris named, if I be an English or [Page 177] Scottish man, I streightvvay thinke vpon the citie of Paris in France, & likevvise of a king or Quene. But so is it not in your bread of the Supper. For that signifieth not any certain thing by consent of any one nation, but his signification dependeth of the ministers sermon, vvith­out Pag. 6. Pag. 1 [...]. vvhich it is nought els but common bread. For so M. B. teacheth. Ye shal not so soone see the wine, but after the preaching and opening vp of: he parts of the sacrament, the blud of Christ shal come to your mynd. And again more P [...]ag. 4. plainly. The word that is preached, whereto the elements are annexed, is the thing which quickens the whole action, which serues as it were a sowle, and geueth life to the whole action. So that vvithout the ministers sermon, your bread and vvine is without sowle, without life, like to a dead stocke The Scottish signe signifieth vncertainly. or carion: it is no sacrament, and so signifieth nothing. Mary after the sermon, it putteth yovv in remembrance of Christ, and then lo vvhen then minister hath preached and opened al the parts, Christ shal come to our mind, not by vertue of the bread, but by reason of the minister who before hath told vs so much. So that if the Minister make his sermon (as cōmonly) against the Pope & Ca­tholikes, that they in executing heretikes, Anabaptists, Zuinglians, Trinitarians, & such other Gospellers, haue powred out the blud of the Lords martyrs, thē the wine wil as aptly make the Communicants remember such martyrs blud. If a Catholike in mynd, though schisma­tike in external behauiour, or some Lutheran be present vvho thinks vvith Luther & the Lutherans, that al such creatures are martyrs of the Deuil; the drinking of the vvine vvil rather put them in mynd of other martyrs blud. If a right Zuinglian preach, vnto vvhom the Sa­crament Before pag. 88. 89. is nothing els but as a soldiers colours, or a seruing mans badge (as Zuinglius vsually taught & vvrote) he after the sermō ended, vvhē he seeth bread & vvine, must needs cōceiue thereof according as he hath hard the minister preach, and open vp the parts thereof: and so furth a number of such significations, and as proper, apt & conuenient one as the other must needs rise, ac­cording [Page 178] to the difference of ministers sermons, of mens conceites and fantalies. So that betvvene the bread and vvine, and Christs body and blud; there is no such con­iunction, as is betvvene vvords signifying & the things signifyed: for that the vvords in euery seueral nation at lest, haue vsually one certaine signification; vvhereas the bread & vvine hath diuers, according to the diuers cōdi­tions & opinions both of ministers & of cōmunicants.

2 ¶ And vpon this same ground I farther infer against Any picture a better sacra­ment then the Scottish sup­per. M. B. that a picture is a better and more diuine sacra­ment, and hath a more neere coniunction vvith Christ, then hath the bread and vvine of their supper. And this I proue by M. B. his owne words, & preferre a picture before his bread & vvine by the same reason, by vvhich he goeth about to proue the contrarie. The bread and Pag. 11 vvine (saith he) doth not only represent or signifie a thing ab­sent. For so any picture or dead image should be a sacrament, for there is no picture, as the picture of a king, but at the sight of the picture the king wil come in to your mynd. Is it true? Hath a picture such force and vertue to cavse vs at the sight thereof to remember the thing represented? Ergo a picture is a far better sacrament then is your bread and vvine in the supper. For a picture (let it be for example sake the picture of Christ crucified) at the first sight of it, bringeth to the memorie of a Christian, the death & passion of Christ; & so doth not your bread & vvine vvithout farther declaration, as your self write. In the Supper, ye shal not so soone see that bread with Pag. [...]9. your eye, ye shal not so soone see that wine, but after the prea­ching and opening vp of the parts of the sacrament, the body and blud of Christ shal come in your mynd. So then the bread and vvine can not signifie thus much, but there is required vvithal a preaching and opening of the parts of One significa­tion of a pi­cturs. the sacrament. But a faire and vvel made picture, vvithout preaching or so much a do, forthvvith at the first sight thereof vvil bring the passion of Christ to my mynd▪ Again, vvhat man endued vvith common reason and wit, wil not graunt, that a picture vvhich signifieth na­turally; [Page 179] and naturally ca [...]ieth by the eye to the memorie one only thing, to the signification vvhereof it is deter­mined; is more potent, and fit, and profitable to cause Diuers signi­fications of bread and vvine. such remembrance, then a thing signifying not natural­ly, but by ordinance of man, and vvhich of it self is not determined to one kynd of representation, as the pic­ture is. For bread & vvine eaten and drunken by men 1. Reg. 20. 24. Ezech. 16. 49. [...]ing together at a table, may signifie good cheere; may signifie hovv Sodome and Gomorrha perished through abundance and delicate fare: may signifie tem­perate diet, hovv many good men haue liued a long [...]e vvith bread & drinke without any other kynd of 3. Reg. [...]. 27. sustenance: may signifie, that al things are gotten by tra­vail and labour, as the bread is gotten out of the earth: Genes. [...]. 1 [...]. may signifie a Catholike vnitie of mynd and faith, as the bread is made one of many cornes: may signifie a Protestant and schismatical diuision of mindes & hartes from the vnitie of faith, as the bread is broken and diuided. Briefly, if the bread be faire & vvhite, it may sig­nifie Before, pag. 11 [...]. 114. cleanes and puritie; if fovvle and blacke, it may sig­nifie filthines and iniquitie: being vsed vvith some forme of religion in a temple, as among the Caluinists, may signifie honour done to Bacchus and Ceres as in time of the old Paganes: and so forth, a number of like things may the bread signifie, & as many mo the vvine, vvhich the picture of Christ crucified can not. Again, The Scottish signe, super­stuous. vvhereas the bread and vvine doth signifie as these men appoint it in special, only by reason of the preaching an­nexed and opening vp the parts of the sacrament, seeing this signification and declaration hath bene made fully, per­fitely, and absolutely by the preaching and opening vp the parts of the sacrament; vvho can deny, but it is mere super­stuous to adde the breaking of the bread, and drinking of vvine? an obscure, darke, & secret figure, after a cleere, manifest and publike declaration? This is in deed vvhen And ridicu­lous. the Sunne shineth, to light a candle; to dig a vvel by the mayne riuer; to cast a quatrine in to Cre [...]us treasures. This is like, as if an orator or preacher hauing made a [Page 180] plaine, euident and sensible narration of the Hugon [...] tragical histories in France, hovv they overthrevv churches, monasteries, tovvres & castels, burnt vvhole cities, made desolate most faire & florishing Prouinces, in fine after a long sermō or oratiō to such effect, should before his audience pul out of his bosome a sticke, or a peece of paper; and breake the one, or teare the other to signifie those former vvasts and desolations. This is to childish, and ridiculous: and yet this is al the grace of the Scottish and Geneua signe.

3 ¶ And vvhereas M. B. to helpe his poore signe, & ima­ginarie coniunction of Christs body vvith it, addeth tvvo qualities incident thereto: the first maketh not, but ma­reth altogether his coniunction: the second is a plaine falsitie, and cleane against the Protestant doctrine, and therefore helpeth it as litle. His vvords are: This coniuncti­on Pag. [...]9. betwixt the signe or sacrament, and thing signified in the sacrament, standes chiefly in two points. The first part of the coniunction standes in a relation, which rises vpon a certain similitude, likenes, proportion and analogie, which is between the one & the other. VVhich likenes may be easely perceiued. For looke how able the bread is to nurish the body to this life Pag. [...]0. earthly and temporal, the flesh of Christ signified by the bread is as able to nurish both body and sowle to life euerlasting. This is the first, vvhich as I say, nothing iustifieth, but rather quit ouerthrovveth & destroyeth his sacramental Many things signifie Christ a [...] vvel as the Scottish signe coniunction. For this signification and relation the bread and vvine haue ether by the sermon preached, or vvithout the sermon, being cōsidered in them selues apart in their owne nature. If the first; so they no more signifie this, then any other thing, vvherevnto it shal please the mi­nister to apply his sermon, and referre the proportion, analogie, and similitude of his bread and vvine, vvhich may very diuers, as hath bene shevved. If the second▪ so is there no more coniunction betvvene Christ and the sacrament, then is betvvene Christ & every creature [...]n­der the Sunne. For that euery creature natural or artificial (much more liuing, much more reasonable, & yet much [Page 181] more spiritual and Angelical) in some good sort resem­bleth S [...]o [...]ish sa­craments. and shevveth furth the grace, goodnes, povver & maiesty of God his creator. Such coniunction as here is spoken of, there is betvvene God or Christ and a cap, a govvne or coate, a svvord, a dish, any beast, much more my man, &c. For as a cap keepeth the head from rayne and fovvle vvether, so God protecteth his from hel and damnation: as a good govvne keepeth the body vvarme and in helth, so God preserueth both body and sowle in grace to life euerlasting: as by the svvord vve conquere our enemy, so by Christ vve vanquish the deuil: as the dish bringeth our meate to the table, so Christ brought in to the vvorld the true foode and meate of immor­talitie. Much more such similitudes may be sound in beasts, in vvhich (as al Diuines cōfesse) there is vestigium dei, a more lively footestep and marke of God. For vvhich cause especially and particularly, for that I say, they in some special maner represented & figured the Messias to come, our blessed Sauiour: in the sacrifices of the old testament there vvas appointed both of the one sort & the other; as oxen, kine, calves, goates, kids, sheepe, lambes, doves, pigeons &c. and also bread, Levitie. ca. [...] [...]. [...]. 4. & [...] cakes, flovver, fruits of the earth, vvheate, oyle, & a num­ber of other things, burnt, rosted, sod, fried, as vve read in Levitieꝰ. Al vvhich vvere not takē at randon by chaunce but by great & special choise, for special significati­on and relation, vvhich in some point they had with the Messias to come the Sauiour of the vvorld. I need not to make comparison of man, though the vvorst that euer vvas, be it Iudas or Caluin, or Arrius or Iohn Knox, vvho being created to the image and similitude of God, haue a thousand times more likenes, resemblāce proportion and analogie to God and Christ, then al the bread and vvine, that is eaten and drunken at al the communions in Scotland and England. So that this first part of Christs coniunction vvith their signe and Supper bringeth smale credit vnto it, and maketh it a very pitiful signe, betvvixt vvhich and Christ, the con­iunction [Page 182] is not only lesse, thē betvvene Christ & Arrius, [...] Christs cōiun­ction vvith the Scottish signe. Caluin, or Iudas, lesse thē betwene Christ & any liuing beast, be it dog or cat, but also as litle as betvvene Christ & a cap, or any the least sensses creature of Gods creatiō.

4 ¶ The second part of this coniunction vvere more to the purpose, if it vvere true, for thus he saith: The second point of the coniunction standes in a continual and mu [...]d Pag. 30. cōcurring of the one with the other, in such sort, that the signe and the thing signified are offered both together at one time, and in one action: the one outwardly, the other inwardly, if so be thow haue faith to receiue it. Then▪ the second point of this con­iunctiō standes in a ioynt offering, & in a ioynt receiuing, and this I cal the concurrence. The same he aftervvards expres­seth Pag. 43. b again thus. If ye be a faithful man Christ is † as bissie in working inwardly in your sowle, as the minister outwardly to­wards your body. Looke [...]ow † bissie the minister is in breaking c that bread, in powring out that wine, in geuing that bread & d Christ break [...]s his body in heaven. wine to thee: as bissie is Christ in breaking † his owne body to thee & in geuing thee the iuyce of his owne body after a spiri­tual & inuisible maner. These words may seeme to make some coniunction betvvene the bread in their Supper and Christs body but being truly vvayghed according to these mens doctrine, they conteyne nothing but a mockerie and coosinage of the poore people, besides much vvickednes, prophane conceits, & manifest con­tradiction to their ovvne preaching and vvriting. For to d begin vvith the later; what a prophanitie is it and irreli­gious impietie, to flame Christ in heauen by their mi­nisters paltring in earth? and to tel the communicants, that he doth there in his body, as the minister doth here in the bread? to inculcate in to their mindes, and to wil them especially to consider and thinke when they are a [...] Pag. [...]3. the table & in sight of that Action, that looke what thow leest the minister doing outwardly, what euer it be (a large worde) Christ is as bissie doing al those things spiritually to thy sowle: be is a [...] bissie geuing to thee his owne body as the mini­ster is breaking & dealing bread: he is as bissie geuing thee his owne blud with the vertue and efficacie of it, [...] the minister is [Page 183] powring out the wine & distributing it. VVhy sir? As yovv breake your bread in your Supper, doth Christ so breake Prophane im­pretie. his body in heauen? As the minister povvreth out the vvine, doth Christ so povvre out and communicate his blud, though after an inuisible and spiritual maner, yet truly as yovv haue told vs sundry times? And doth not Christ communicate his body & blud ioyntly & vvholy, but thus parted and diuided? & not with facilitie but with labour and bissines? for that yovv vvil the people to beleeue, and marke, and consider, that Christ is as bissie (which word yow so tediously inculcate) in heauen, as your minister is in earth? VVhat a vile resemblance and comparison is this, to make the rude people imagin, that Christ is not in heauen, glorious, immortal, & im­passible, but after an earthly maner working, labouring, toyling, & bissying him self to ansvvere your Ministers breaking of bread, povvring out vvine, dealing & diui­ding it in earth? True it is, Christ in heauen doth ratifie & concurre vvith the doings of his officers and servants Matth. [...]. in earth, vvhether they baptise, consume, cōsecrate, bynd or lose, or do any thing els, which he hath appointed. For hovv so euer they instrumentally do their parts, Christ is he qui baptizat in spiritu, that baptizeth & doth Iean. 1. 33. al the rest in the holy ghost, & by authoritie, as S. Iohn saith. But to speake as this man doth, that Christ keepeth such a s [...]re & coyle, and is as bissie as the mini­ster, and breaketh his body, and vvringeth out iuyce to geue to the good bretherne, after example of the minister, vvhom Christ resembleth and imitateth in euery thing what so euer: this is no diuinitie, nor yet humanitie, but litle differing frō plain scurrilitie▪ especially to men that know hovv bissilie and troublesomly oft tymes yovv Devout Communions. minister your comunions. VVhereof Clebitius a prelate of your order brawling with his cominister Heshusius about this ministring, geueth vs some tast, amongest a [...] in [...] ve­ritatis &c. [...] 4. ar­gument. 5. number of other faults charging him vvith these: Did­dest rot their in making ministers allow a publike communiō of one only person, & that before the whole congregation? Did [Page 184] dest not thow commaund me superstitiously to number the breads of the Eucharist? VVhen the Communion vvas en­ded, Nonne vinum vesiduum in [...]anth. [...]m re­insund [...]re pr [...] ­ [...]buiste? and the Cōmunicants had drunke their parts, didst not thow forbid me to powre backe again in to the tankard, the wine that remained? VVhen the breads appointed for the Eucharist were spent and new were to be taken, and deliuered out, didst not thow repeate againe the institution of Christ, and that in solemne musike? VVhen as in the congregation [...] Stri [...]e for the Cōmunion cup would not willingly permit to thee the administration of the cuppe, didst not thow commaund thy colleag, that in the face of the congregation he should take the cup from me by force▪ Nonne caluī vtra (que) manu [...]ortiter [...]nus? And for that cause did not I hold it fast, and with both my hands? So bissie vvas this good minister to hold fast the cup, lest he should leese his drinke: and (to omit al the former vvranglings, bravlings & quarellings) by your Diuinitie so bissie was Christ in heauen also to make cor­respondēce, & (as yow cal it) concurrence and ioynt effe­ring with him, & to resemble the action of this minister.

5 ¶ Again hovv chaunceth it, that yovv forget so soone the forme of ministring your Communion, vvhere it is precisely noted, that the people, & not the minister, distri­bute Before pa. [...]56. and diuide the bread among themselues: and so this your sacramental signification of Christ as bissie as the minister (when as the minister sitteth stil and doth no­thing) is cleane lost, and Christ left as quiet and voyd of such bissines in heauen (who in deed medleth nothing vvith your communions) as he vvas before. Thirdly, which is the chief, I maruel you perceiue not your owne vvrong and false application of your communicating vvhen yovv so expresse eating of Christs flesh and drin­king c. d. his blud, by the ministers action & deliuering the bread, as though the only instrument of deliuering [...] vvere the minister and the broad: and as though vvith the bread it were stil deliuered: when as yow make such a ioynt-offering and concurrence as here yovv describe that the signe and thing signified are offered both together Pap. 10. one time, and in one action; & say other where, that so [...] is the body & blud of Christ conioyned with that bread [...] [Page 185] wine, that as soone as thou receiuest that bread in to thy mouth (if thow be a faithful man or woman) so soone thow receiuest the body of Christ in to thy sowle, & that by faith. Know yow M. B. contra [...] other Calusnests. not that this doctrine is refuted by every Sacramētarie Protestant (I suppose) that ever wrote of the sacraments? VVho is there among them al that ever wrote a booke of common places, but he hath one railing invectiue against the Papists, because they taught, that Gratia dei est alligata sacramentis; Gods grace, his body and his blud, remission of synnes is ioyned or annexed to the sacraments. For by alligata, they meane not tyed or bound, as a thief is with ropes; but as by gods creation, phisical vertue is ioyned to causes natural, moral vertues to causes mo­ral, and theological graces to sacraments, which are like causes efficient and instruments theological by Christ ordayned to such effects and ends. Reade vvith a litle more diligence Calvins Institutions, & whereas yovv vvil haue the body and blud of Christ truly conioyned with your bread and vvine, and likevvise grace of regenerati­on vvith the vvater of baptisme, yovv shal synd, that Cal­uin chargeth yovv in any case not to say so, nor to thinke See before pa. [...]7. that any vertue at al (much lesse that fountayne & head­spring of al vertues) is conioyned with any sacrament. Reade his commentaries vpon S. Paule to the Ephesians, and yovv shal see him most strongly (after the principles of your gospel) to beate dovvne al this ioynt offering and ioynt receiving. The libertie of gods spirite and grace of god Caluin. ad [...]ph [...]s. ca. [...]. v. 20. is not tyed to the signes saith he: and many receiue the signe that are not partakers of the grace: not only through their fault, because they refuse it, but euen by the very nature of the sacrament, and ordinance of God therein. For that the signe is common to al good and bad: but the spirite, which delivereth the thing signified, is [...]euen only to the elect & chosen. Reade Zuinglius, and he vvil teach yovv, that Zuingl. Tom. 2. Comment. de vera et fal­sa religio. ca. de sacramen­tis. herein yovv erre notably. Some there are (saith Zuinglius) which suppose the sacraments to be such signes, as when we vse them, that is inwardly done in our harts, which outwardly is signified by the sacrament. But this is false. For so the libertie [Page 186] of gods spirite should be bound, if he were driuen to wor [...] inwardly vpon those, whom we marke with the sacraments outwardly. Reade Musculus, and yovv shal find that be vpon the like ground condemneth your opinion as vn­reasonable according to the Protestant theologie. VVhen Musculus in l [...] commu­ni [...]us [...]a. de baptisme. pa. [...]0 [...]. Christians are baptized (saith Musculus) the things signified by the external sacrament are wrought in the elect as pleased the spirite of Christ, ether before, or after, or in the very act of baptizing. And therefore let no man thinke, that the spirite is so tyed to the external sacrament, that he worketh spiri­tually and effectually ether in the harts of al that be baptized, or ever in the very act of baptisme. He is a mad man, that so thinketh &c. And it is very absurd to tye the operation of the holy ghost which is most free, to the external act of baptisme. Reade Bullinger, and he vvil teach yovv, that faithful Bullinger De [...]. 5. Sermo. 7. Christians do not then first receiue gods grace and beauenly gifts when they receiue the sacramental signes. But first they haue the things signified; after at leasure they take the signes &c. So when we baptise children, we protest clearely, See the sa [...] Caluin in­st [...]ut [...]. lib. 4. [...]. [...]. [...]. [...]. that we do not then first in baptisme geue them the grace of god which before they wanted; but by baptisme we seale and con­firme that which they had receiued before. and in like maneris it in the supper: eodem modo fit in caena. Finally, reade Peter Martyr, Bucer, Beza, Occolampadius, any Zuin­ghan, Caluinist, or Anabaptist, and yovv shal find them to reproue this your opinion as Papistical.

And vvhat need I to obiect particular doctors, vvhere­as the vniuersal scope and preaching of al Caluinists and M. B. contra­rie to al Pro­testant Theo­logie. Caluinisme, is plaine contrarie? So soone (saith this man) as thow receiuest the bread into thy mouth, if thow be faithful thow receiuest the body of Christ by faith in to thy sowle. So soone say yovv, and no sooner? not before? VVhen at your supper there be 2 or 3. hundred, doth not the last mā [...]ate Christ by faith, before his turne come to receiue the bread into his mouth? Al the time of the Sermon, al the time of the thankes geuing al the time of the communiō when he seeth the bread br [...]ker, and wine powred cut and he by occasion thereof thinketh on Christs passion, doth [Page 187] he not spiritually by faith eate Christ? Do not yovv de­fend this to be the proper spiritual eating of your supper▪ It is evident, and manifestly declared before. VVhere­fore Before pa. [...]0. [...]1. this is a very iest and plaine mockety, to say, that so soone as thow receiuest the bread into thy mouth, so soone thow receiuest Christs body by faith, whereas it is receiued as wel before, as wel after, and no more nor no sooner vvith that bread, then vvithout it.

6 ¶ Yovv vvil ansvvere (I suppose) that vvhat so ever your vvords are, yet your meaning is, that this coniunction & Before pa. 11. [...]9. [...]25. &c ioynt offering is only sacramental, that is after your sense, tropical, significatiue, as in a signe: and so the minister deliuereth Christs body and blud, and vvith the bread & vvine the body and blud is truly conioyned, for that (as pa. 48. aftervvards yovv say) that signe wakeneth al the outward senses, and putteth vs in remembrance of Christs body and blud, vvhich is the only coniunction that yovv or Before pa. [...]5. your maisters can stand to. See novv vvherevnto this your great & wonderful coniunction (as treacherously yow pa. [...]1. cal it) is come to. Christ is conioyned vnto it, because vvhen vve see bread broken, and vvine povvred out, this wakeneth our senses, & causeth vs to remember Christ. Christ no other vvise receiued in the S [...] ­tish supper. As much doth bread eaten, and vvine povvred out of the flagon in the feast of every good Christian man: or if it do not, at lest the vvine and bread is as apt to signi­fie so much at every Christian mans breakefast, dinner, be [...]uer, and supper, as in your communion; the nature of [...]em in any vulgar din [...]r the bread being al one, and Christian men having euer s [...]ue faith (as vve must presuppose) vvhich is nothing bettered by the breaking of the bread in one place more then in an other. As much doth the cutting vp of a capon, of a hen, eating of a good peece of beef, or mut­ton, or vvhat so ever soode besides. For any one of these or the like vvakeneth al our outvvard sensés, as vvel as your bread and vvine. And then supposing this to be Ephes. 5. 20. eaten of good Christians who (as the Apostle teacheth) vvhether they eate or drinke, or vvoorke or play, geue thankes to god for al things in the name of Christ Iesus, and [Page 188] so questionles haue a faith, by vvhich only and no other Before pa. 7 [...] 79. vvaies Christ is eaten in the communion, as M. B. tea­cheth, and is the vniuersal doctrine of the sacramentaries and Caluinists, hereof it folovveth cleerly and plainly, that the second part of his coniunction of Christ with the sacra­mental bread, al this ioynt offering & ioynt receiving, al this concurrence, this secret and mystical coniunction (for by these many vvords & laborious affectatiō of divers phrases he wovld make his auditory imagine some great matter in their bread & vvine) is as vvel & truly found & perfor­med vvhē Christiā mē together eate any kind of meate, or drinke any kind of. drinke. VVhat need I to stand vpō Christ bett [...] received vvith [...]ut the supper then vvith [...]. the termes of meate & drinke, vvhereas Christ is as truly eaten vvithout al meate aud drinke, yea better a great deale, vvhen vve fast and eate nothing? For the ea­ting of Christ by faith, vvhich only they acknovvledge, Before pa. 78 79. [...]0. &c. and the same no lesse out of the supper then in it, is, vvhen by any occasion vve thinke on Christ. VVhich vve may do far better vvhen vve fast, then vvhen vve feast; vvhen vve absteyne from breakefast, dinner and supper, then vvhen vve supper as also by considering any creature of God vve haue cause to thinke of Christ, that is, thus to eate Christ, as vvel as vvhen vve see the bread of their communion broken, or the vvine povvred out. VVhen vve see the Sunne or Moone shine, and thinke that Christ is the light sent in to the vvorld; by faith we [...]u [...]. 2. 3 [...] ▪ Ioan. 1▪ [...]. eate Christ as vvel, as in this communion bread. VVhen vve looke vpon a riuer or founteyne, and thinke that his Ioan. 4. 14. ca. 7. 39. Before pa. 1 [...]. spirite is the founteyne of living vvater, vve truly eate Christ. VVhen vve see a lamb, a covv, a calf, or any thing vvhich hath any resemblance of Christ, and by it remember Christ▪ vve eate Christ, by faith: yea vvhen vve see an heretike, or thinke on them, and blesse our selues, & desire God to keepe vs from them, as S. Iohn [...]. lib. [...]. cap. [...]. did vvhen he savv Cerinthus, vve eate Christ: and in al these & a thousand like, yea (as hath bene said) in al creatures of the vvorld, vvhen they occu [...]re to the remem­brance of a good Christian, and put him in mind of [Page 189] Christ, he eateth Christ; and Christ is as truly offered to his sovvle, and there is the very self same ioynt. offering, and ioynt-receiuing, and concurrence, and secret mystical con­iunction, vvith, and in euery sticke, stone, tree, & vniuer­sally euery creature, to euery good Christian and faithful man, as is vvith their bread & in their bread: & euery one of these creatures as much wakeneth the outward senses (vvherein cōsisteth the vertue & efficacie of their signe) as doth the bread and vvine in their Scottish or Gene­uian supper, hovv so ever they set a face and floorish on the matter, to make it seeme somvvhat els.

7 ¶ Nay if M. B. could learne once to speake plainly, and properly, and agreably to his ovvne doctrine, as I feare he vvil neuer, he should not attribute to the receiuing of the bread and vvine any communication of Christs Christ not re­ceiued a [...] al i [...] the Gen [...] Supper flesh and blud at al, but only a sealing and ratification of the same flesh and blud afore eaten by faith. For as the [...]eale of the evidence (to vse his ovvne explication, sense, similitude, & vvords) geueth not the right of any thing, but the consent of the parties, and bargaine or contract betvvene them made before, vvherevnto being drawen in to an autentical forme and instrument, the seale is ioyned for confirmation and ratification of such antece­dent contract: euen so these men in their communion hauing first seene the bread broken, whereby their sight infor­med Pag. [...]. did conuoy to the mynd the remembrance of Christ, vvhich is the eating of his flesh: or hauing heard the word preached distinctly, and al the parts opened, vvhich also Pag. [...] is eating of Christ by faith, thereafter receiue the sacra­mental bread and wine, as seales appended to that former Calv. Institu. lib. 4. ca. 17. num. 4. See before, pa. [...]5. Ievvel Reply contra Hard. artic. [...]. Di [...]i [...]i [...], [...]. pa▪ [...] eating, vvhereby they are assured that they haue eaten rightly. This is also our English theologie in this case, & the same most agreable to Iohn Caluin. Although (saith M. Ievvel) vve vse to say, that the sacrament ioyneth vs to God, & God to vs: yet in plaine speach it is not the recei­uing of the sacramēt, that worketh our ioyning to God, & con­sequently by like reason, nether the ioyning of god or Christ to vs. For who so euer is not ioyned to god before [Page 190] be receiue the sacraments, he eateth and drinketh his [...] iudgment. The sacraments be seales and witnesses, and n [...] properly the causes of this coniunction. And M. B. him self within a few pages after, vtterly destroyeth this ioynteffe­ring of Christs body with the bread, and in very precise termes flatly denyeth that which here he affirmeth: whereof forth with I shal entreate. One thing first of al the reader may note, that whereas this man so magnifi­eth M. B. doctrine [...]ot uvel sra­ [...]ed. Pag. [...]5. the worke of our renovation from the state of sinne to gods grace, and saith, that this worke of our new creati­on is ten thousand times greater then the worke of our first cre­ation: & then to worke this our new creation, appointeth Pag. [...]1. for a meanes this wonderful coniunction of Christ with the sacramental signe: and addeth farther, that except he be not only receiued, but also both deuoured (for so he speaketh) Pag. [...]. and digested, he can do vs no good: and yet in fine, to pro­cure and worke our second creation ten thousand times greater then our first creation, assigneth for the meane, such a graceles bit of bread; ten thousand times, yea ten thousand millions of times of lesse force then vvas the vvorker of our first creation; to speake the lest, a man may iustly deeme of him, that he very negligently con­sidereth the greatnes of these creations, ether the first or second: and that he vttereth these vvords ra­ther like a mery iester or player on a stage, then a sober preacher of gods vvord from the pulpit.

A further declaration of that vvhich vvas handled in the last chapiter.
[Page 192]CHAP. 8.

1 ANd yet as though hetherto he had not suf­ficiently against his former words, dis­graced & abased his poore tropical bread, he goeth much farther: & folovving the right principles of his ovvne Theologie, vvhere sacraments signifie as vvords do, vvhich euery natiō may alter as they list, so he likevvise falleth more and more to chaunge and abase their Communion bread and drinke, and in deed vseth it al­together as a signe of their ovvne inuention. For vvhich, as hetherto he hath alleaged no one text or syllable of scripture, to proue I meane the thing in questiō betvvene him and the Catholiks touching this sacrament (for impertinently one or tvvo places he hath quoted other­wise) so here he somvvhat more dravveth from it al esti­mation due to a sacrament of Christ and his church: though vvhen he hath left it at the vvorst, it is good M. B. 4. questions. inough for the ministerie of Iohn Caluin, and Iohn Knox, and their congregations. 4. questions he proposeth & ansvvereth▪ the first: VVhether the signe and Pag 37. thing signified be deliuered to the communicants by one man 1 or no? He ansvvereth No. Next, VVhether the signe and 2 thing signified be deliuered to them in one action? He answe­reth No. Thirdly, VVhether it be geuen to one instrument? 3 The ansvvere is No. Fourthly, VVhether the signe and thing 4 signified be offered & receiued after one maner? The answere likevvise is No. Al th [...]se he vvilleth his auditors to marke Pag. [...] diligently, & then (saith he) litle difficultie shal [...]e find i [...] the sacrament▪ vvhich I confesse. For al these negative ansvveres standing for true, there is no more difficultie in their sacrament then in any other mo [...]sel of bread or meate, vvhich vve eate euery day. And these ansvveres being restrayned to their Scottish and Geneua signes I admit for good, and so let them passe. But that the Christian reader be not deceiued, and thinke likevvise of the sacraments of Christs church in that respect I wil [Page 193] severally shevv the vanitie and falsitie of them, especially the first three; and examine his reasons, if he bring any to iustifie these negatiue answeres. For the first thus he Pag. [...]. argueth. The signe and thing signified are not both geven The first que­stion. by one man: and this ye see clearly. For the bread and wine ye see your self that the ministers offers: he geues yow the sacrament. As that signe is an earthly and corporal thing, so an earthly and corporal man geues it. Now the thing signified, i [...] spiritual, and heavenly, & incorruptible; the geving whereof Christ hath reserved to him self only. Therefore there are two geve [...] in this sacrament. This first reason, how strong so ever it seeme in the Caluinian Synagoge, & touching their signe, yet is it but weake anb slender in the catho­like church, where the veritie of the sacraments is not tried by the clearenes of the eye sight (for so sometimes the ministers dog that standeth by him, seeth perhaps more in the sacrament then he: & yong men that haue good eyes, more then old, whose eye sight is dim, & therefore need spectacles) but by Christs ordinance & the cleare­ [...]es of faith. And this being vvith vs more sure and certaine; M. B. his Therefore, folovveth not very vvel, that Therefore there be two gevers of this sacrament. To this phisical reason, which yet is the very ground of al the rest ▪ [...]or from phisick and philosophie, and sense, and their [...]iesight, proceedeth al their [...]aith, or rather infidelitie against this diuine mysterie) he ioyneth certaine theolo­gical, as: The minister geues the earthly thing, Christ keepes Pag. [...]. the ministerie of the heauenly to him self, and he dispenses his owne body and blud to whom, and when he pleases. For why? [...]f any man in the world had power to geue Christs body and [...]lud, no question that man should haue power to clense the hart and conscience (for the blud of Christ hath that power with it) and consequently should haue power to forgeue sinnes. Now it is only God, who may forgiue sinnes: and therefore it is not possible, that the ministerie of the heauenly thing can be in the [...]over of any man. In these vvords the reader may first [...]cal to memorie M. B. contradiction to his former [...]ords, vvhere he taught, hovv the sacrament signifing, [Page 194] and the thing signified (that is Christs body) were co [...] ▪ioyned. [...]r [...] pag. [...]. For the second part of that coniunction he there made to consist in a continual & m [...]al concurring of the one with the other in such sort, that the signe and thing signified were both offred together, & receiued together at [...] time and in one action &c. And immediatly after: The se­cond point of this coniunction stands in a ioynt-offering and ioynt-receiuing: and this I cal a concurrence. Here he affir­meth Manifest con­tradiction. the quit contrarie, and in precise termes de [...]ieth the si [...]ne and thing signified to be deliuered in one action: & most directly reiecteth al such ioynt-offering and ioynt-receiving and concurrence, and teacheth that Christ dis­penseth the thing signified, that is, his body and blud not to whom the minister geveth the sacrament, not when he ministreth the communion, but to whom in respect of the persons, and when in respect of the time be pleases. The very like wherof he writeth afterward con­cerning the sacrament of baptisme, that the minister washeth the child in water and baptizeth externally: bo [...] as for the vertue of regeneration, that Christ hath to ge [...]e [...] Pag. [...]. whom, and when he ple [...]es, and not when it pleaseth M. minister. And why so? For that otherwise a marve­lous great absurditie wil folow. VVhat is that? If a m [...] might geue Christs body, he might also clense the hart and for­geue sinnes. But only God forgeveth sinnes. Therefore it is not possible for man to geue Christs body. Graunting the se­quele of the first proposition, how proveth he the second that only God forgeveth sinnes, and not man? By Iohn Bap­tist, Matth. 3. 11. For Says he not; the ministerie that I [...]e, Pag. 4 [...]. is of the element? I am commaunded to minister the element of water only: but as to the ministerie of the fier & spirite, that Christ hath reserued to him self. Thus he for his first nega­tiue. Sinn [...] remit­ted by man. For answere whereof, let vs take the affirmatiue on the contrary side thus: If▪ man haue power to clense the [...]art by remitting of sinnes, he hath or may haue power also to geue Christs body, the thing signifi­ed in the sacrament. These two M. B. maketh in like [...]ort possible or vnpossible. But (say we) a man hath po [...] ­ [...] [Page 195] to remit sinnes, and so to clense the hart; vvhich vve prooue cleerely by Christs vvords to his apostles: VVhose Ioan. [...], [...] sinnes ye remit, they are remitted. And here I vvish againe the reader to marke the rude ignorance, and grosse bar­barousnes, vvherevnto this Calvinisme grovveth, vvho recken that for a straunge absurditie, & obiect it as a mat­ter irre [...]utable, vvhich in the catholike church is so cer­tain a veritie, so vniuersally knovven and beleeved, Cre [...] [...]les [...] Catholica [...]. as any article of our Creed: in vvhich, as the church Ca­tholike hath a principal & notorious place next after God him self, so ioyntly vvith the Catholike church vve are bound to beleeue Remission of sinnes, vvhich men truly [...] peccat [...]r [...]. [...]s Gods ministers, and by authoritie from him geue to Christians in the vnitie of the same church; as every aun­cient father Greeke and Latin, that ever vvrote vpon the Gospels, or of remission of sinnes in the church, ac­knovvlegeth. VVhich the Christian learned reader may see, if he please to pervse S. Cyprian, S. Austin, S. Hierom, S. Ambrose, S. Chrysostom, S. Athanasius. S. Basil, S. Hilarius, S. Pacianus, al most auncient doctors, in the Cyprian. Augustin. places here noted. Cyprian. de l [...]psis, sermo. 5. Augu­stin. Epistola 180. De doctrina Christiana lib. 1. cap. 18. In E [...]chirid. ad Laurent. cap. 64. 65. 66. In Psal. 101. Concio. 2. In Ioan. cap. 11. [...]o [...]. 49. Contra adversarium legis et pro­phet. lib. 1. cap. 17. Tom. 10. Hom▪ 23. et 50. cap. 10. 11. Hieron. Hieron. Ambros. Chrysost. Athanas [...] Basil. [...]lar. Pa [...]ia [...]. in Ecclesiast. ca. 10. et in Matth. cap. 16. Ambros. in psal. 38. Chrylostom. de sacerdotio, lib. 3. Athanafius Sermo. in illud: I [...]e in vicum qui contra vos est, in fine. Basil. in regulis bre­vioribus, reg. 229. Hilarius in Matth. ca. 18. Pa [...]ianus [...]ar­ [...]inon. in Par [...]n [...] ad paenitentiam. Leo magnus epistola 80. VVith [...]ehersing the several sentences of these Saintes I vvil not trouble the reader, because I desire to be brief. Only for satisfaction of M. B. vvho maketh it so straunge and absurde to suppose, that a man may remit sinnes; and if he could so do, he might also geue to the Christian peo­ple Christs true body, I vvil say, that herein he is not alto­gether deceiued; & in part I yeld vnto him in such sort [...] S. Ambrose doth to the Novatians, heretikes of his [Page 196] time, who in this matter were iust of M. B. his opinion Sinnes remit­ted by priest, in the church. and for defence of it, argued much like as M. B. do [...] and therefore he may be contented with that answere which S. Ambrose so long since allowed to his betters and elders. No minister, no man can remit sinnes, not yet geue Christs body saith M. B. I answere with S. Ambros. de panitentia lib. 1. ca. [...]. Ambrose. Both of these▪ the one & the other is lawfully [...] in the church. Nether of both is done in heresie cut of the church. For this is a right geuen only to priests. Duely there­fore doth the church challenge it, which hath true priests: heresie & heretical congregations can challenge nether, which haue not the true priests of god. Non vendicar do autem, it [...] de se pronunciat, quod cum sacerdotes non habeat, ius sibi ve [...] ­dicare non debeat sacerdotale. And whereas heresie (the Sco­tish ministerie) challengeth not this right, it geveth sentence a­gainst it self, that whereas it hath no lawful priests; it may in take and vsurpe that right (of remitting sinnes) which by Christ is geven to priests. And forth with he inferreth with a sounder kind of consequence, then is this of M. B. that such heretical synagoges, for this self same reason a [...] quite void of the holy ghost. For that, the holy ghosts resident in the church to the end, that by the ministerie of priests he may remit sinnes to Christians being peni­tent, according to the articles of our Creede. To which purpose he alleageth the words of our Sauiour before [...] ­ted, VVhose sinnes yow remit they are remitted. And alter Ioan. [...]0. it seeme absurd and vnpossible to M. B. yet it is not abs [...] (saith the auncient learned archbishop S. Cyril) that they Cyril. in Ioan. lib. 12 [...]a. 56. forgeue sinnes, which haue the holy ghost. For when they [...] ­mit sinnes ether in baptisme or in penance, the holy ghost re­mitteth in them. Against which, whereas M. B. seemeth Obiection of M. B. to stand by challenging this preeminence to the Diuie maiestie, who only forgeueth sinnes; he must learne, t [...] as [...]is conceit is stale and Iewish, and perhaps procee­deth Ansvve [...]ed. from some counterfeit hypocrisie which pretēde [...] great iealousie of Gods honour, where it is lest meet so our Sauiour hauing of old detected this hypocrisie [...] error in the Iewes, I could wish, that M. B. would be [...] [Page 197] disciple of Christ and his church, rather then of those other Christs adversaries & crucisiers. For when Christ forgaue sinnes in the gospel; they vpon M. B. his ground said within them selues: He blasphemeth. VVho can forgeue sinnes, but only God? But Christ proved vnto them, that [...]: only God in heauen, but al [...]o the sonne of man in earth Matth. 9. [...]. [...] Marc. 2. 7. 10. Matth. 2 [...]. 1 [...]. Matth. 16. 19. ca. 18. 18. Ioan. 20. 2 [...]. had power to forgeue sinnes: and he proved it so, that the multitude, seeing it glorified god, who had geuen such power to men, and not reserved it peculiarlie to him self. VVhich povver being in Christ as man, he in most plaine and effectual words imparted to his Apostles and their successors, as in the Gospel sundry times vve reade. And this is no derogation to Christ, but rather glorie: as S. Ambrose verie vvel teacheth. For our Lords wil is that Ambros. lib. 1. de pan [...]ti [...]. cap. 7. his servants haue great power. His wil is; that they s [...]uld in his name do such things, as him self did when he was here on earth. Yea in S. Ioan. 14. he saith, that they shal It is to Gods honor, that man forgeueth sinnes. [...] greater things then he did. Act. 9. when he could haue restored to Saul his sight, yet he sent him to A [...]anias. And to be short, having with sundry scriptures iustified this, in fine he opposeth his adversaries the Novatian heretikes, as I do M. B: VVhy presume yow to deliuer and clense any Ibid. from the fowle and stinking service of the devil? Cur baptiza­tis, si per honimem peccata dimitti non licet? VVhy baptize yow, if by man sinnes can not be forgeuen? For in baptisme is forgeuenes of al sinnes. Et quid interest, vtrum per paeniten­tiam an per la vacrum hoc ius sibi datum sacerdotes vendicent? And what skilleth it, whether in Baptisme, or Penance, Priests exercise this right which (by Christ) is geuen to them. Thus S. Ambrose. And therefore if this be al the difficultie, why a man may not in the sacrament geue Christs body, we see the case is not so hard.

As for that M. B. obiecteth of S. Iohn Baptist; procee­deth M. B. bad ar­gument. first of ignorance, then of heresie. Of ignorance, for that from S. Iohns ministerie & baptisme which ap­perteyning to the old lavv, and so vvithout question not being of force to remit sinne, he draweth his argument Ignorance. to proue, that the ministerie & baptisme of Christs gos­pel [Page 198] can not remit sinne. VVhich argumēt holdeth as blindly & ignorantly, as if he said; Moyses could not forgete sinne: ergo Christ can not; whereof hath bene spoken be­fore. And for his better instructiō herein, he may & must learne, that not S. Iohn Baptist, but Christ is the mal [...] and ordeyner of the nevv testament, and al sacraments [...]sa [...]. 11. [...]. Hebr 9. 11. 15. cap 12. [...]4. cap. 10. 16. apperteyning thereto, as the prophete Esay, the Apostle Paule, and vvhole frame of the nevv testament decla­reth. VVherefore if he wil proue, that the ministerie of the nevv testament consisteth only in the external element, let him shevv it in some one sacrament of this Heresie. state, and so he speaketh to the purpose. Of heresie his reason proceedeth, because he assumeth as certain, that Difference betvvene Christs baptisine and S. Iohns. our baptisme is not in the fier, and spirite, but in water only, as that of S. Iohn Baptist was. VVhich doctrine stin­keth of heresie, as being not only cōdemned for such by the late general Councel of Trent, but also earnestly re­proued Concil. T [...]idēt Se [...]s. 7. ca. 1. Origen. Athanas. Basil. Nazianzen. Chrysostom. Cyril. lib. 2. in Ioan. ca. 57. by al the auncient fathers vvho by occasiō wrote of those two baptismes, vvere they Greeke or latin: as Origen. in epist. ad Romanos ca. 6. Athanas. quaest. 133. ad An­tioch. Basil. lib. 1. de Baptismo. ca. 2. Nazianz. orat. 39. in lumi­na. S. Chrysest. h [...]m. 10. & 12. in Matth. & 16. in Ioan. S. Cy­ril. lib. 2. in Ioan. ca. 57. where he of purpose handeleth this matter, & saith, that the holy ghost foresaw, that after­wards would rise ignorant felowes, who would not distinguish Christs baptisme from Iohns; and that therefore the holy ghost moued Iohn baptist him self to speake most plainly, that it baptized in water only. Of the latin doctors, Tertul. in li [...]. Tertullian. Cyprian. Optatus. Hilarius. Ambros. Leo. Gregor. Hierony [...]. de baptismo. S. Cyprian in his sermon de baptismo Christ [...]. [...]. Optatus lib. 5 S. Hilarie in Matth. ca. 3. S. Ambros. lib. 2. cap. [...]. in Luc. & prae [...]io. in psal. 37. S. Leo epistola 4. ca. 6. S. Greg [...]r Homil. 20. in Euangel. S. Austin and S. Hierom in a numbe [...] of places: S. Hierom. epist 83. ad Occanum. in 2. cap. [...]oelis. i [...] dialogo contra Luciferianos. S. Austin epist. 48 prope finem & 163. Enchirid. ca. 19. & 49. Lib. 2. contra literas Pe [...]iliani, ca. Augustin. 37. & lib. 3. ca 76. lib. 4. de baptis. cōtra Donatist. ca. 26. lib. 5. cap. 9. 10. 11. 12. 14. 15. de vnico baptismo ca. 7. de vnit [...]r ecclesiae ca. 18. Of which two fathers, S. Hierom earnestly [Page 199] reproveth them, vvho vvith M. B. and the Caluinists Hieron dialog contra lucife ri [...]n [...]s. August lib. [...] contra literas P [...]tilians. ca. 37. thinke that Christs baptisme & Iohns was al one, and saith that they mainteyne a froward opinion & by yelding to much to the baptisme of the seruant, destroy the baptisme of his & our maister: S. Austin, that they defend a wicked & sacrilegious opinion. And what need I to alleage auncient fathers to this purpose, vvhereas Caluin confesseth it as a cleere and knowen case, that they in deed thus taught Calv. Institu [...] lib 4. ca. 1 [...]. num. 7. & much laboured to distinguish the baptisme of Christ and Iohn: whose authoritie yet most arrogantly he contem­neth. But therefore to breake his insolent spirite, & sup­porte the fathers authoritie; let it be added, that this sacrilegious opinion of Caluin, and the Caluinists was long before these fathers liued, condemned by the Gospel it self: in which we find the ministerie of Christs baptisme Grace geuen by the baptis­me of Christ. to haue bene done not in water only, but in water and the spirit, or (as it is expressed sometimes) in fier and the spirit, that is, in the spirite of god, who as he descended visibly vpon the Apostles in forme of fier in the day of Pentecost: so oft times visibly in the primitiue church he Act. ca. 2. & 10 & [...]. & 19. powred his grace on the nevv Christians, especially vvhen they received the sacrament of baptisme & con­firmation; thereby to testifie, that his presence & grace was euer infallibly geuen in al the baptismes which vvere ministred in Christs name, and by his order since the first institution thereof: as S. Iohn Baptist him self in the place quoted by M. B. plainly told, distin­guishing Matth. 3. 1 [...] Marc. 1. v. 5. [...]uc. 3. 16, Ioan. 3. 5. Act. 11. 16 & ca. 19. 4. See before. p [...]. 97. 98. most euidently as betwene his person and the person of Christ, so betvvene his ministerie and bap­tisme, vvhich was in water, & that vvhich Christ vvas to ordeyne in water and the spirite; as it is noted in euery of the Euangelists, and in the Apostles, vvhich spake thereof afterwards.

2 ¶ And novv this blocke being remoued, which lay so in M. B. his way, that he could not allovv a man to deliuer Christs body & blud, no more then a mā could geue re­mission of sinnes; vve may vvith so much the more faci­litie conclude the answere to his first question, whether [Page 200] one person or tvvo deliuer the sacrament. And alb eit his Pag. 41. answere be, that there are twa propiners, twa perons which offer and geue the sacrament, Christ and the minister, of which twa, the minister geueth the signe, Christ the thing signified [...] the minister the earthly matter, that is bread, Christ the heauenly matter, that is, his body: & cōparing pa. 4 [...]. these two ministeries together, he so abaseth the one, that he saith, he wil not geue a straa for it: so that by this description, their cōmunion so far furth as by their mini­sters Before pa. 193. it is geuen, is nothing els but an earthly signe, a cō ­mon peece of bread not worth a straa; al vvhich I graunt in such sort as hath bene said before: yet referring this to T [...]e true an­svvere to M. B [...]s [...]st questiō the sacramēt of the church, vvhich not Iohn Caluin, but Christ ordeyned, vve must answere cleane cōtrarie; that there is but one propiner, one person that offereth the sacra­ments and he exhibiteth not only the earthly matter, but also the heauenly: not only the signe, but also the thing signified, euen Christs owne body. The difference be­twene M. B. and me▪ his ansvvere to the question and myne being so contrarie, [...]iseth of this, that M. B. taketh his sacrament, or rather signe▪ I meane his tropical bread & vvine, from the ministerie & institution of Iohn Cal­vin: vvhom he must of necessitie separate and disioyne from Christ, the ministerie of the one from the ministe­rie of the other: & so must needs haue tvvo different & diuided propiners, at lest. The church taking her sacra­ment directly & simply from Christ, can make no difference betwene this ministerie & that of Christs, this of­fering Christs body geuen by man in the church sacrament. and that; betvvene this sacrament and that, this body and that: because as there it was done personally by Christ, so novv it is by the order▪ appointment, and in the person of Christ. And therefore although their eye sight tel them cleerly, that then minister geues them no­thing but bread and drinke, the earthly signe not worth a straa; a signe bare and barren without the thing signified, yet faith telleth vs▪ that the minister of the church ge­ueth to the Catholike cōmunicant altogether as much as Christ gaue to his Apostles▪ that was, beside the signe, [Page 201] the thing signified, his diuine and most pretious body, vvhich there in a sacrament, and after in sight of Iewes and Gentils was offered to God for vs. And thus S. Chrysostom many hundred yeres since, taught vs to Chrysost in [...]. ad Timoth. [...] mil. [...]. answere M. B. his question. The holy sacrifice (saith he) whether it be offered by Peter or Paule, or any other simple priest, of what so euer merit he be▪ it is the self same which Christ gaue to his Apostles. Nihil habet ista quam illa minus. The sacrifice of the church▪ is the sa [...] vvhich Christ offered. This hath nothing lesse then that How so? Because it is not man that sanctifieth this, but Christ who sanctified that. For as the words which priests now pronounce▪ are the same which Christ vttered: so the sacrifice is al one. And so it is likewise in baptisme. And after somvvhat more spoken to this effect he concludeth: Qui autem hoc illo minus aliquid habere pu­tat, ignorat Christum esse, qui nunc etiam adest & operatur. If any man suppose that this our (sacrament & sacrifice) hath lesse then that (as M. B. doth, making so much difference betwene them, almost as is betwene heauen & hel [...]he is ignorant, and knoweth not that it is Christ, who now also is present, and worketh the consecration and sanctification of sacraments no lesse then he did then.

And so this first error being thus disproued, the se­cond Ansvvere to M. B. second question. vvhich dependeth theron, is by the same reason corrected. For as it is one propiner, so that vvhich is geuen, is geuen in one action; vvhich albeit M. B. stay not on, but vvith a simple negatiue passeth avvay; yet for the readers better information, I must tel him somwhat more at large, that the signe, and the thing signified is by the same Minister of the church, at one and in the same action & moment, exhibited and offered. The reason is, for that albeit Christ in heauen, and the Ecclesiastical minister in earth do differ; yet vvhen he in earth forgeueth sinne, baptizeth, or consecrateth the sacrament, he doth it not as of him self, but as by povver, and vertue, and authori­tie cōmitted to him from Christ, & also (as hath bene said) he doth it in the person of Christ: and so the ac­tion of Christ and his officer the priest, is the self same in number, and no way to be accompted tvvo ecclesi­astical [Page 202] or rather sacramental actions, hovv soeuer mo­rally or physically the actions are distinguished. As in like maner vvhen the king sendeth a noble man or iudge with his cōmission into some part of his realme, in matters of lavv, or othervvise to take order for quiet gouernement of his realme: that vvhich the king doth by such a iudge and deputie, or this noble man or iudge doth by the kings warrant and authoritie, is not in ciuil vvisedome and truth to be accompted tvvo se­veral actions, but one: and much-more is that other of Christ and the priest, one & the self same in Theologie.

3 ¶ As for the third resolution, vvhere it is avouched by him, that the thing signified is neuer offered to the mouth Pag. 41. of the body: the blud of Christ, the flesh of Christ, whole Christ is not offered nor in the word, nor in the sacrament to the mouth of my body: to vvhich negatiue he addeth very con­fidently: get me that in any part of the bible, that there is any other maner of receiuing of Christ but by faith, & take it to them: I aske him only this question, vvhether S. Matth. Ansvvere to the third question. Gosp. [...] Marks Gospel, S. Luke & S. Iohns Gospel vvith S. Paules epistles be any part of his bible? If they be, then let him ansvvere him selfe, vvhether Christ, when in his last supper he said to his Apostles; Take, eate, this is my Matth. [...]6. [...]6. Marc. 14. 22 Luc. [...]2. 19. [...]. Cor. 11. [...]4. body, according to S. Matthevv and S. Marke: this is my body which is geuen and broken for yow, according to S. Luke & S. Paule: vvhen thus he performed that vvhich he promised in the sixt of S. Iohn, The bread which I wil geue, to eate, is my flesh, the same flesh which I wil geue, that is, vvhich I vvil offer in sacrifice for the life and sal­vation Ioan. 6. [...]. of the world: vvhen after this promise & this per­formance thus mentioned by al the Euangelists, the Christians vvere taught to beleeue as a thing most plaine & cleere, that in the dreadful sacrifice the bread which vvas there broken, vvas the communication of Christs body receiued really & corporally. Christs body, according to Christs ovvne expresse vvord: let him self I say ansvvere him self, vvhether in these so manifest and euident speeches the body and flesh of Christ [...]. Cor. 10. 16 be not offered to the mouth of Christian men? For the other [Page 203] part vvhich M. B▪ mentioneth, the blud of Christ; when of Matth. [...]6. 27. [...]3. Marc. 14. [...] [...]4. Luc. 22. 20. 1. Cor. 11. [...] that, Christ reaching the chalice to his Apostles said to them▪ drinke ye al of this: for this is my blud of the new te­stament, which is shed for many to remission of sinnes, accor­ding to the same Euangelists and S. Paule: when the first Christians were likevvise instructed in particular of this, to beleeue vvithout al question of casting doubt, Real presence. that the cup or chalice of benediction, which by the priests [...]. Cor. 10. 1 [...] ministerie was blessed in the church, was the communi­cation of Christs blud: vvhen vpon this most assured, evi­dent and infallible warrant, the fathers of the primitiue: Chrysostom▪ in [...]. [...]er. 10. hom. [...]4. church vvith one voyce and consent taught that self same blud of Christ to be as truly in the chalice, as it truly gus [...]hed out from Christs side vvhen he hung on the: crosse: the same body and sacrifice to be receiued from the: August. Con­fessio lib. [...] ▪ [...]. 10. altar in the church, vvhich was offered on the altar of the crosse, and blotted out the offences of the world: finally the: same thing to be receiued outwardly with our mouth, which Leo Sermo. 6. de [...]eiun [...] [...]p­tim [...] [...]. inwardly we beleeue in hart: id ore sumitur▪ quod [...]ide credi­tur: do not these speeches declare, that the body and blud of Christ is offered to the mouth of Christians? Or when Christ bad his disciples to take and eate that body: in the chalice to drinke that blud of the new testament, meant he▪ that they should eate and drinke only by faith? Do his words import, not that they should eate with their mouth but only vvith their eyes and eares, which only two in­struments M. B. allovveth for eating Christs body by Before pa. 174. faith, the eare serving for conueyance of the audible word preached to our sovvle; & the eye for conveyance Marc. 14. [...] of the visible word, that is, the bread vvhen it is bro­ken in their Communion, by vvhich tvvo meanes only we eate Christ spiritually by faith as he teacheth vs? If he thus say, yet S. Marke wil somwhat gainsay him, and if he haue any conscience, make him gainsay him self, & reuoke his saying. For that as Christ deliuered th [...]m his chalice, and bad them drinke it so S. Marke testifieth, that they al dranke of it, vvhich drinking could no more be done vvithout their mouth, vvith their only eyes and [Page 204] [...]ares, then with their heeles. And therefore in the bible Real presence. vve find, that Christs blud both in the word, & in the sacra­ment is offered to the mouth of Christians. And therefore to ioyne & [...]un on vvith M. B. a litle, vvhereas he denieth that there is in the Bible any receiuing of Christ but by faith, vvhereas he biddes vs find that in any part of the bible, & he is then content to turne Christ ouer to vs; vve accept his offer. And if he can so interprete these places of the Euangelists (vvhose vvritings are part of the Bible) that lie dravv them al [...]o a mere spiritual eating by only faith vvithout corporal and real communion, as the church teacheth; I vvil confesse he hath as good a grace in inter­preting scripture, as euer had Carolostadi▪ the first soun­ [...]yne of this sacramentarie heresie; yea or the heauenly Before pa. 41 prophete (vvhether it vvere the deuil or the deuils dame [...]s Luther saith) that instructed him.

4 ¶ And yet, that I make not my self to sure of my vvin­ [...]ing before hand I must needs acknovvlege, that M. B. already geueth a s [...]ewd presumptiō, that he vvil vvring Christs words after a very straunge fashion, before he yield so much as any reasonable man pressed with these [...]ords must graunt necessarilie and perforce. For be­sides Christs vvords vvon [...] y expounded. that he is of one spirite vvith them that haue alrea­dy geven vs vvonderful constructions of these fevv vvords▪ This is my body, vvhich body Christ vvilled his disciples to receiue and ea [...]e; as that by it (according to [...]) Christ meant his passion and death, or els he Before pa. 46. 47. meant faith, or his deitie, or a memorie, or at lest a thankes geuing, or l [...]st of al the church [...] or if al this serue not, he meant thereby an action, as Ioannes a Lasco rather thin­ [...]eth, and then the sense must needs be spiritual: for [...]oubtles vve can not take and eate nether Christs passion and d [...]h nor faith, nor yet his deitie▪ nor a memorie, no [...] a thankesgeuing nor the church (vvhether Zuingli▪ meane [...] vvals and stones of the church or the people) no [...] a [...] action but after a mere spiritual or rather spiritish ma­ [...]: besides th [...]e I say, of al vvhich he may choose any one vvhich he pleaseth with as good [...]ight as they did; [Page 205] he geueth an other of him self as vvonderful as any of al these. For (saith he) we find in Christs institution a promise Pag. 45. and a commaund. The commaund is this; Take, eate: which obligeth vs to obey & craues obedience. The promise is con­teyned in these words, This is my body. The promise craues faith and beleefe, as the commaund craues obedience. VVhich M. B. exposi­tion of Christs vvords. exposition seemeth to me as straunge as any of the pre­cedent: & as straunge it is to cal these vvords of Christ a promise, as to cal it a promise, if one say to a poore man, Take, receiue, here is a penn [...]; or a peece of bread. & if this be a promise, I vvonder hovv we shal define the performance! But let it stand for good: for these men haue power to make al things sound as they list, especi­ally in church matters & articles of [...]aith: with which the Eldership, or (as the phrase is in the Scottish cōmunion booke) the Assembly of the ministers, Elders and deacons may dispense, varie, and alter at their good pleasure. But what shal become now of these words? what sense shal vve geue them? forsooth this: Take, eate a promise: or, take eate: here is a promise, which is delivered for yow. And if he thus meane, then in deed he is far from any corporal ea­ting. And if he meane otherwise: as Caluin doth, vvhom perhaps he foloweth (for he vttering no more thē I haue set dovvne leaueth me in doubt, & I can but gheasse his true meaning) that the vvords of Christ are a pro­mise annexed to a condition, and so not fulfilled, except the condition be accomplished, vvhich goeth before, as Caluin teacheth: even so his meaning is as straunge, & wil dravv after it as straunge and vvonderful a com­munion. Calv. Instit [...]. lib. 4. ca. 17. num. [...]7. For saith Caluin, these words, Take eate, is a cō ­maundement. This is my body, is a promise: like as the lord commaunded, Cal on me, and immediatly adioyneth the pro­mise, Psal. 50. 15. I wil heare thee. If now any man would bost of this pro­mise, That God vvil heare him, and not performe the com­maundement Caluins mad exposition of Christs vvords annexed, To cal vpon god, might be not be counted a mad soole? Euen so here, this promise, This is my body, is made and geuen to them, who obserue that which Christ commaunded. [Page 206] Out of which this we may and must directly gather, that if, This is my body, be a promise depending of that con­dition and commaunde, Take eate, which goeth be­fore, then when soeuer man on his part fulfilleth the con­dition & commaunde, God on the other side questionles performeth that he hath promised. And it were blas­phemous impietie to thinke or say otherwise, that men doing as God appointed, God faileth in performing that vvhich he promised. This therefore being a most sure & vnremoveable ground; if these vvords▪ This is my body, be a promise depending vpon that commaund, Take, eate: then by like assured consequence and conclusion when so euer Christian men take and eate, especially if Christ as pre­sent in every repast of Chri­stians, as [...] [...]e Geneua supper. they doe it in remembrance of Christ (vvhich albeit it be not in the commaund, & Caluin requireth it not, yet I am content to adde it for more suertie) then such bread to such eaters is the body of Christ; and so vvhen soeuer Christian men vvith such remembrance eate, they eate Christs body, vvhen soeuer they drinke, they drinke his blud. For like as he is a mad foole in Caluins iudgement vvho thinketh he can enioye the promise of Christs body, except he first obey the commaund of taking and eating▪ so if a man first obey and execute the commaund, that is to take and eate, if after any vvould deny him the pro­mise, surely he must by Calvins ovvne iudgement and conclusion litle differ from a mad foole, yea an Apostata and plaine enemie of God, vvho could so foolishly and madly, and Apostatically, make God false in performing his promise. And therefore it must needs be inferred, that in every breakefast, every dinner, every beuer, eve­ry supper, every banquet, feast and collation, Christian men receiue the body of Christ as truly and really, as in the Scottish, or any such like Geneuian communion. VVhich, as for myne owne part I nothing doubt to be true, so yet that these mens Theologie and preaching should tend to the same end, should inferre the same conclusion; that M. B. after such high magnifying & vaun­ting Before cap. 6. [...]. 1. their sacramental bread and drinke, should [...]al to [Page 207] such base and contemptible esteeme of it, as in these two Chap. 7. & [...]. last chapters appeareth, this might seeme incredible, were it not, that herein also as in the rest, he resembleth his maister Caluin, who vsed the same maner and veyne. Before cap. [...]0 And both the one and the other, in mind invvardly ma­king Luc. 6. 45. no more accompt of this their supper, then of their ordinarie dinner; from the abundance of their hart, their mouth and pen vttereth that vvhich is conformable to their invvard cogitations: and (vvhich is the principal) God vvho suffereth not his people to be tempted aboue their abilitie, causeth these false teachers, among many foolish, absurd, counterfeite and affected figures of their Caluinian preachers ene­mies of Christ. lying Theologie, vvhereby they circumvent vnskilful per­sons, thus sometimes to expresse in plaine & blunt sort their direct meaning; that his people seyng vvhereto their preaching is bent, that is to a manifest contempt of Christ, his gospel, sacraments, & al that holy is, may be vvarned to yeld no more credit to them, then they Matth. [...]4. 11. 2. P [...]t [...]. [...]. 3. 2. Timoth. [...]. 5. Philip. [...]. 1 [...]. deserue; that is, no more then is due to heretikes, to false teachers, to scorne [...]s, vvho pretend pietie and religion, but deny the vertue thereof, to enemies of Christs crosse, the fi­gure, signe & memorie vvhereof as they can not abide, so can they not this principal & divine sacramēt, where­by the redemption vvrought on the crosse, is more vni­versally and plentifully then by other sacraments, deriued to the benefite and salvation of Christians.

Comparison of the Sacramental Signe vvith the vvord.
CHAP. 9.

THE variable maner of M. B. his prea­ching & writing in these his Sermons, M. B. very vnconstant in his doctrine. declareth him to be in the number of such persons, whom for their inconstan­cie and mobilitie the wise man in holy Ecclesiast [...]s [...]7. v. 1 [...] Esai. [...]7. 2 [...]. scripture compareth to the Moone, the prophete to the Sea, which is neuer in one stay. For as the moone from wane encreaseth to the ful, from fulnes decreaseth to the wane, and then backe again; and so doth the Sea from ful Sea to low, from low to ful, & neuer keepeth at one: even so after the fashion of other Protestant writers (especially Iohn Caluin) plaieth M. B. Before chap. 3 in these his Sermons. At one time we haue Christ his Chap. 6. true substance, his very body and blud conioyned with the signe in the supper, so firmely & effectually, that no Lutheran could speake more for the real presence. Here is as it were the ful Sea, & ful Moone, replenished with al light so much as a man needeth. By and by he falleth Chap. 7. to the wane, to the low water marke, that Christs body is no more ioyned with the signe, then it is with any word vttered by any man: nay lesse then it is ioyned with a word, which is in effect, nothing at al. In the Chap. [...]. last chapiter, the sacrament or signe was a mere humaine ce­remonie, an earthly signe and corruptible, a peece of bread not worth a straa. Here in this chapiter from that low sea & wane of the moone, he beginneth to fil againe. And because those his manifold contemptuous speeches and comparisons vsed against their Signe, to any wise audi­tor gaue sufficient cause to deeme it nought worth and altogether superfluous: especially if to his discourse a man ioyne the common & vulgar practise of the Protestants, who presuming of their daylie & howerly eating Christ by faith, sometimes in ten yeares together care not to [Page 209] receiue him in the Supper: and the true issue of their do­ctrine Before, pa. 14. is such, that the spiritual commoditie, which the communicant hath by eating that bread, considered in it self, is in deed not vvorth the labour for a man to go to the church to receiue it, although the church vvere the next dore to his hovvse: M. B. somvvhat to salue this soare, taketh a little paines to shevv, that his bread and vvine hath some vse in it. To vvhich purpose he frameth Pag. 45. 4 [...] to him self this obiection: VVhat neede is there that these sacraments and seales should be annexed to the word? VVhere­fore are they annexed? Seing we get no more in the sacrament th [...] in the word, and we get as much in the very simple word as in the sacrament, wherefore then is the sacrament appointed to be hung to the word? He answereth: It is true: certainly we get no other thing in the sacrament then in the word. But the sacrament is appointed to get the same thing better then in the [...]d. The sacrament is appointed, that we may haue a better grip of Christ then in the simple word: that we may possesse Christ in our harts and minds more fully and largely, then we did in the simple word. This is his ansvvere; vvhich attribu­teth great prerogatiue & cōmoditie to their supper. For no: only to compare and match it vvith the vvord of god, but also to preferre and aduaunce it so much aboue the vvord of god, that it putteth the bretherne in fuller, better, more ample and sure possession of Christ, then doth the word of god, it can not be denyed, but this is a verie sin­gular, high, & diuine benefite, and much maketh for the honour and excellencie of their supper. But vvhen vvd come to trial hereof, al this is but vvords: al is counter­feit, and being a litle examined, falleth out to be like to the apples growing by the lake of Sodome, vvhich make Tertul. [...] A­pologe [...], ca. [...] to the eye of the passinger an apparance of fayer greene fruit but vvhen he cometh to handle and tast them, they [...]esolve in to dust & asnes. Euen so this ansvvere carieth [...]vith it some craft, iugling and false shevv: vvhich being a litle considered, prooueth nothing but emptie [...]vords vvithout substance, mere forgerie and hipocrisie [...]vithout al plaine meaning and honestie. For hovv can▪ [Page 210] yovv explicate your self, that vve receiue Christ better by M. B. Paradox eating the bread, or seeing the bread broken, then by hearing the vvord preached? Yow confesse, that by the vvord we get possession of the sonne of god: yow cōfesse we Pag. 46. possesse him by the vvord fully and perfitly. This pos­session is the vvorke of faith, and the body of Christ is not othervvise gripped, possessed, or eaten in the supper, but by faith, when as we beleeue that Christ died for out redemption and rose again for our iustification. VVhich Before, pag. 7 [...]. 79. being al your ovvne doctrine, hovv can yovv explicate to the intelligence of any man, that vve better grip, possesse Christ not pos­sess d [...]ett [...] by the bread, then by the vvord. and eate Christ in bread and vvine, then in the vvord? It a true honest man vvhose vvords I trust, before vvitnesses geue me a booke, and I take it of him; and being posses­sed of it, vse it as myne ovvne, neuer a vvhit doubting of my right: if the same person after come to me, and vvil persvvade me by an external signe and say, Sir, see, here is M. B. paradox refuted by al Cal [...]i [...]sts. a peece of bread, as truly as I breake and eate this bread, I geue yow that booke; haue I by this external act any better possession, right, interest, or grip in the booke then I had before? certainly not. In like sort, Christ dwelleth in our harts by faith, & his vvord assureth vs after these mens doctrine, that so often as vve trust to be saued by his passion, vve eate his flesh and drinke his blud, and Before. pa. 78 79. 80. that, fully, truly, verily, really and substantially. VVhereas then vve make no doubt of present possession, vvhich we already fully and perfitely enioy, hovv can this possession be better any vvaies, because vve see bread broken before our eyes? Again, let him remember the resolution of his principal Doctors, vvho haue taught vs the cleane contra­rie to that he preacheth here, vz: that Christ is receiued [...] possessed as fully by the vvord, as by their sacramental Pag. [...]1. 32. bread. Let him remember his ovvne preaching in this same Sermon, where he hath so diligently told vs that Before. pa. [...]74. Christ is delivered and receiued in the bread no other­vvise then in the vvord. Let him remember that P. Mat­tyr goeth one step farther, assuring vs that Christ is better Before, pa. [...]3 received and possessed by the word then by their signes o [...] [Page 211] bread and vvine: vvhich assertion doth plainly folovv, & is rightly deduced out of the very principles of their doctrine in this point. For vvhereas the possession of Christ vvhich vve have ether by the signe or by the vvord, de­pendeth only of faith, & so the possessing of Christ more or lesse, better or worse, in greater degree or smaler, is to be measured by our faith only▪ if he vvil say, that vve pos­sesse Christ better by their signe of bread then by the word, he must consequently say, that such bread more then the vvord stirreth vp our faith tovvards Christ, by which faith only vve possesse and take hold of him.

And vvhat man of common reason and vnderstanding vvil not be asnamed to say, that he is more moved to be­leeue Christs death & resurrection by seeing a peece of bread broken, vvhich is a dumb and dead ceremonie, & of it self signifieth nothing, but is a like indifferēt to sig­nifie a number of things, as vvel Christs life as his death, his ascension as his resurrection, his incarnation and cir­c [...]neisiō as wel as any of the former; which bread there­fore M. B. calleth truly a corruptible, earthly, dead element Before. pag. 177. [...]. 200. voyd of life and sowle: what reasonable man I say vvil graunt, that by such a dumb ceremonic he is more stir­red vp to beleeue Christs passion, then vvhen he heareth the same plainly and cleerly preached out of the holy Euangelists, out of the vvord of god? vvhich (as S. Paule Rom. [...]. [...] ▪ calleth it) is the power of god working saluation to al that be­leeue? vvhich vvord is lively, and forcible, and more persing Hebr. 4. 1 [...] ▪ then a two-edged sword, able to diuide euen the sowle and the spirite, the ioynts and the marow, and to discerne the intrinse­cal M. B. vvith­out al reason preferreth the Geneus signe before Gods vvord. cogitations and intents of the hart. Is that blunt bread able to stirre vp our faith comparably to this tvvo-edged sword? that dul, earthly, & dead element more then this diuine creature, so lively, and forcible, and persing, as here by S. Paule it is described? If (to folovv M. B. ovvne rea­son & comparison) the bread vvithout the vvord be no­thing but a common peece of bread, and the word serues as it Before, pag▪ [...]4. [...]ere a sowle to quicken the whole action, without vvhich the bread is nothing els but a dead element: hovv can a com­mon [Page 212] peece of bread broken by the minister though neuer M. B. re [...]uted by him self. so artificially geue vs a better holdfast, a better grip, a more ample possession of Christ, thē the vvord of Christ vvhich is omnipotent and able to vvorke al? and vvhich without diminution of his ovvne life imparteth to the bread al the life vvhich it hath? Is bread the dead elemēt more effectual then the vvord, vvhich is the sovvle, that putteth life in to that dead element? Can the body separa­ted from the sovvle, or opposed to the sovvle, be said to haue more life and spirite, then the sovvle vvhich is the only founteyne of life and spirite to the body, and vvith­out vvhich, the body remayneth as voyd of al life and spi­rite, as doth any stocke or stone? Novv surely this is a [...] ­ry dead imagination, not to be conceiued of a man that hath life, and sense, and a litle vvit in him. I omit, that Zuingl. Tom. [...]. responsio. ad Confes [...]io. Lu­theri. fol. 477 Caluin, P. Martyr, and Zuinglius commonly vvrite, that never vvas there nor is there any sacrament, which exhibited or deliuered to vs Christ: but al sacraments serve [...]ther to signifie and figure Christ absent, as Zuinglius wil haue it; or to seale the communication of Christ and his pro­mises receiued before, as is the more vsual opinion of Caluin, Beza, Martir, and those that be right Caluinists▪ And therefore vvhat speaketh M. B. of better gripping Christ by the sacrament, then by the word; of possessing him more fully and largely by the sacramēts, then by the word Before pag. 105. 106. 87. 88. 185. 186. 189. vvhereas they teach that by the sacraments vve posse [...] him not, nor grip him at al [...]as out of Calvin, Musculus Bullinger, & Zuinglius hath bene s [...]evved.

VVherefore M. B. perceiuing belike of him self, that t [...] his riddle or oracle, of possessing Christ better by [...] signe of bread & drinke (by vvhich vve possesse him [...] thing at al [...]then by the word (which vvorketh some pos­sessiō of Christ vvithin vs) could very hardly sinke in [...] the minds of his auditorie: he therefore from this, [...] [...]th to the first old auncient grace of his sacramen [...] bread, lest it should seeme altogether friuolous and [...] profitable. For the sacraments serue also (saith he) [...] [...] Pag. 47. vp and confirme the truth that is in the word. For [...] [...] [Page 213] office of the seale hung to the euidence is not to confirme any other truth, but that which is in the euidence: & suppose ye be­leeved the euidence before, yet by the seales ye beleeue it the better, euen so the sacrament assures me of no other truth then is cōteined in the word: Yet because it is a seale annexed to the word, it perswades me better of the same. VVhereof having Before cap. 4 num [...]. said before sufficiētly, I vvil not stand to repeate or make any nevv discourse here. Only thus much wil I vvarne the reader, that this nevv found doctrine of seales to confirme The doctrine of seales bo­rovved fron the corrupt maners of mē gods vvord and promises, vvhich these extraordi­narie ministers so much inculcate, never before heard of in the vvord of god of the old testament or nevv, never in the Gospels, or Epistles Canonical, no [...] yet in general Councels, or auncient fathers, or practise of Christs Ca­tholike church; seemeth to haue had his first original & roote from the corrupt maners of these ministers and their scholers. VVho continually boasting of their only faith without vvorks, and hauing as false a faith as euer had any Carthaginian or Greeke; because they cōmonly lye, dissemble and circumuent, and vvhen they looke most simply, meane most traiteiously; vvhen they coun­terfeite much grauitie, [...]obrietie, and religion, then are ful Calvin pr [...]le­cti [...] in Daniel cap. 11. fol. 1 [...]. P [...] sunt per fidia, [...]l [...] c [...] fra [...]d [...]s. of craft, guilefulnes, & falsitie, as also Caluin truly vvitnesseth of them: they finding this in them selues, and that they can not trust one an other vpon vvords and pro­mises, but must haue seales and obligations besides: from their ovvne corrupt behaviour dravv this to the church of Christ: and make like reckening of Gods vvord and sacraments, as they do of their ovvne vvords, vvritings and obligations: and as they applie seales and bonds to cōfirme their ovvne graunts & promises, because other­vvise no man vvil trust them; they induce like opini­on vpon God & his vvord, as though the credit there­of depended in like maner vpon seales and obligations. But as at this present, there is many a simple people in the vvorld, that hath not the vse of seales, but trust one an other as vvel vpon their [...]e word or vvriting with­out farther assurance: and many a good plaine and honest [Page 214] man I knovv, vpon vvhose vvord a man might vēture as much as vpon his seale, and as truly & infallibly vvould he performe it; so much more do al true Christians make like accompt of gods word, vvhich as it infinitely overpeiseth the vvord of the best man, so infinitely is it lesse holpen by these fantastical seales of bread & vvine. VVhich vvord of God albeit M. B. tel vs, that his bre­therne Faith nothing bettered by [...]h [...]se Seales. beleeue the better by the seales of bread & drinke, yet shal he be hardly able to persvvade that to any vvise man. For first, it is a very bad and miserable faith (to say no more) that fully, perfitly, absolutely, beleeueth not God vpon his only vvord, that vvord vvhich he know­eth questionles to be gods, and to proceed from him. Again, it is as vveake & miserable a faith▪ & (to speake plainly) litle differing from vvitles foly and infidelitie, vvhich casting any doubt of the vvord vvhich he ac­knovvlegeth to be gods, is any vvhit, any iote confir­med therein, or mooued to beleeue it the more for these sophistical signes and seales, as sure & certain as vvether­cocks: for that as they turne here and there, north, south, east, and vvest, in to euery quarter and corner of the world vvith the turning of euery vvind, euen so these seales hauing al their strength, grace, & authoritie from the ministers sermon, vvhich geueth life & sowle to them, may be applied by the minister to signifie, that is, to seale things as contrary, as the east is to the Before. pag. 176. 177. 178. 179. vvest, or north to the south; as hath bene in part touched before, and here cometh somvvhat more to be spoken of in this place.

Of the VVORD necessarily re­quired to make a sacrament.
CHAP. 10.

1 HAving hetherto spoken of the general consi­deration of the elements (saith M. B.) it res­tes, that we say somwhat concerning the word Pag. 44. which I cal the other part of the sacrament. I vnderstand and take the word for that thing, which quickens this whole action, which ser­ves as it were a sowle, and geve [...] life to the whole action. For by the word and the appointement of Christ in the word, the minister knowes what is his part, the hearer what is his part, and every one is prepared, the minister how to deliver and the hearer how to receiue. Of this vvord, vvhich is principally to be attended in the sacrament, and vvhich (as M. B. truly speaketh, if he rightly vn­derstood his ovvne vvords, & applied them as he ought) is the life of the sacrament, and geveth al force and [Page 216] grace vnto it, he afterwards somwhat more at large dis­cou [...]seth Sermo 3. pag. 132. [...]hus. As the Papists & we agree, that the word man concurre to the nature and constitution of a sacrament; so when we come to know what is meant by the word, we differ much. VVhat vvord [...] necessarie to to make the Sacrament. Let the Papists opinion (vvhereof yovv sceme to haue litle skil-as shal appeare hereafter in place conuenient) [...]est for this present: and helpe vs to vnderstand your ovvne opinion concerning this word, vvith vvhich yovv are better acquainted. By the VVord necessarily required to make Ibid. pa. 133. this sacrament, we meane (saith M. B.) the whole institution of Christ Iesus: what so euer he said, what so euer he did, or com­maunded to be done. And this whole institution ought to be intreated after this maner. First there ought a lawful pastor, Ibi pa. 136. 137. who hath his calling from god to intreat it. And this lawful pastor ought to intreat it lawfully. VVhat is that? He ought to preach it, to proclame it, and publikely with a cleare voyce to denounce it. He ought to open vp and declare the [...]ail parts of it; what is the peoples part, and what is his owne part, [...]ow [...]e Hovv the mi­nister must preach this vvord. ought to deliuer and distribute that bread and wine, and how the people ought to receiue it, and how they ought to receiue the body & blud of Christ signified by it. This [...]e ought to do in a familiar and homely language, that the people may vnderstād him. For except ye heare Christ in such a language, ye can [...] vnderstand. Except ye vnderstand, it is not possible for [...]o [...] i [...] beleeue: and without beleef there is no application of Christ. This is the s [...]mme of M. B. preaching touching this point: & the effect of al cometh to this, that the Sermon of the minister (to whom yet he prescribeth somvvhat like a Superintendent, of what matter, and in vvhat sort he must preach) is that word vvhich is so necessarie, and vvhich maketh the sacrament. In vvhich discourse, first The ministers good opinion of their ovvne vvords. of al the Christian reader may note the good opinion that these Ministers haue of them selues and their owne vvords. These signes & seales albeit they be ordey­ned by Christ to signifie and seale: as hath bene often tymes said, yet are they dead: the bread is commō bread, the vvine is common vvine, notvvithstanding Christs ordinance & institutiō. Many times the Protestant vvri­ters [Page 217] vvil beare vs in hand, that the auncient fathers, vvhē they speake of Consec [...]ation, meane thereby nothing els but the application of the bread & vvine from prophane vse to holy, from serving cōmon tables, to [...] the I [...]vv. R [...]pli [...] centra Hard. Artic. 1, Di­ [...]is [...]o 1. pag. 19. Bul [...]inger de­c [...] [...]. Sermo [...]. Calvin Insti­tutio lib. 4. [...] 17. num. 15. table of the Lord. The bread water and wine when in bap­tisme & the supper they are applied to holy vses, then are they consecrated, saith M. Ievvel & Bullinger. This is their Consecration (saith Caluin) when they are applied to spiritual vses. And so commonly vvrite Peter Martyr, Zuinglius, [...]a, and the rest. But novv albeit the bread and vvine be brought from the tauerne to the church, and there re­maine vpon the table, & al the bretherne and sisters at­tend▪ ready to receiue it in memorie of the Lords death (vvhich is from prophane vse to apply it to maruelous holy) yet notvvithstanding stil it remaineth cōmon bread, cōmon wine, a dead elemēt, vvithout life & sowle, like a dead carcas. If a Catholike priest take such bread and vvine, and hauing vvith him a sufficient company to make a communion, after their praiers ether priuate or publike, purpose farther to consecrate this common bread by re­hearsing al the words of Christ, ether after S. Ma [...]thevv, S. Marke. S. Luke, or S. Paule; al this vvorketh nothing: thus to recite Christs vvords is magical inchauntment: and Colv. Institu­tio [...]. [...]. ca. [...] 7 num. 15. Before, pag. 51. 52. it is grosse beastlines & doltishnes to suppose, that they are of any effect to vvorke any thing, say Caluin and Zuin­gliꝰ. The Papists do perversly & superstitiously ascribe force of sanctification to recital of such vvords. Nulla est vis in recitatione verberum Domini: there is no vertue at al in No vertue in the vvord of Christ. reciting the words of the Lord ether in baptisme, or in the supper, saith Bullinger. But yet after al this, if a minister of Calvins creation, vvho hath as much authoritie to make this sacrament, as hath his vvise: and nether of [...]ut much in [...]e vvord of a minister. them more then they haue to create a nevv Sunne or Moone, if such a minister come & tel a tale of his owne, spend perhaps an hou [...]e o [...] more in railing at the church discipline, at the Pope, at Papists, or in some such other argument, vvhich is the cōmon subiect of their sermōs (for fevv ministers folovv M. B. order of preaching pre­scribed [Page 218] here) then forsooth the whole action is quickened, then the bread and vvine receiue life and sowle, and from common bread become sacramental bread, significatiue bread, sealing bread, vvhereby it is sealed and confirmed to al the bretherne and sisterne, that they haue spiritually eaten the flesh of Christ by faith. Is not the blindnes of these men vvonderful, that can thus iustle our Christ, to thrust in them selues? can reiect his vvords, and so mag­nifie their ovvne? And where find they in any part of A Sermen no vvays necessarie to make a Sacrament. the scripture old or nevv, that a Sermon is required as a necessarie part of the sacrament? VVhat Apostle or Euan­gelist vvriteth so? vvhat Doctor or Councel euer so ex­pounded the scripture, or gathered any such rule or con­clusion thence? VVe find in the Evangelists the vvhole entier forme vsed by Christ, when first of al he instituted Chap. 5. num. 3. this sacrament, which before we haue in particular de­clared; and that according to the iudgement of a learned and siue Caluinist. Nether in the text of the Evangel, no [...] yet in the exposition of this Euangelist, is any such preaching mentioned, much lesse is it made a necessarie part of the sacrament, vvhereon the life of it dependeth. Our sauiour after the deliuerie of it, in S. Iohn maketh Ioan. ca. 14. 15. 16. 17. a long sermon. I graunt: but nether is that adioyned as a part of the Supper, nether toucheth it the sacramēt, the institution, o [...] administration, or explication, or declara­tion there of to the people; which only declaration of the Before, pa. 5 [...]. mysterie to the people (saith Caluin) maketh the dead elemēt to become a sacrament. In the other sacrament of baptisme this [...]oward perversitie sheweth it self much more. For to vvhom wil they preach there? To vvhose vse frame they their sermon? To the infants? or to the people pre­sent if any be? If to the infant, this in deed were very magical not preaching, but inchauntement, to preach to the infant, who vnderstandeth never a vvord. To the people? Hovv so? vvhereas the sacrament is not for them, the baptisme is not to be applied to them: & the signe or element must be ioyned to make a sacrament, not for the standers by, but for the receiuers.

[Page 219] 2 ¶ Because this vvhereof vve now intreate, is the most necessarie and substantial part of the sacrament, and also of these sermons, we must somvvhat more exactly sift and search the true meaning of this word preached, which is of so great authoritie and operation in geving life and spirite to the Scottish and Geneua sacraments, otherwise Of the vvord preached, vvhich is the vse of the Sco [...] ­tish Signe. [...]. very dead and deadly. VVherefore I desire a litle more particularly to be resolued and ansvvered, vvhat word preached this is, whereof dependeth the life and sovvle of their sacrament? Hath euery sermon this grace? Doth every idle preaching of a minister geue life and sowle to the sacrament, and with common bread make such a wonderful coniunction of Christs body, as M. B. tel­leth vs? VVhat if out of the pulpit he tel a tale of Robin hood and litle Ihon? VVhat if he do nought els, but in­veigh against the Pope, the Cardinals, Purgatorie, pray­ing to Saints, & so forth? VVhat if he fal in commenda­tion (a common argument among the ministers) of love matters and chamber-worke; as VVigandus an Arch­protestant, VVigandus d [...] bo [...]s et mal [...] Germania. mal. 6. Vide Surium in Chronico. Anno. 1566 Arch. Hamiltō in Demon­strat. Calvini­ara Confusio. lib. 2. ca. [...] [...]. one of the framers of the Magdeburge Cen­turies writeth, that once him selfe was present, vvhen a gospelling minister in his sermō, to that effect cited aboue 20. verses out of Ovid d [...] arte amandi; which also to be a common veine of preaching in Scotland, it is wel knovven & testified. Doth every such pulpit talke geue sowle to your sacrament? Yovv wil say, no. For albeit both in Scotlād & Englād, a number of Cōmunions are currant & passe wel with such Sermons, & both the Cō ­munions & Sermons are compted perfite enough, & the multitude both of ministers and Protestants like this kind of preaching best; yet vvhen they come to M. B. scanning, he (as vve may here perceiue) vvil dislike them & find thē deficient. VVherefore let vs put the case som­what more indifferent. VVhat if the Minister make his sermon of the creation of the vvorld, of the fal of Adam of the patriarchs mariages, of the deluge, of the childrē of Israels captivitie, of the old law? VVhat if he talke of the nevv testament, of persecutions, of S. Paules vocation, his coming to Rome, his trauailes there to plant the gospel? [Page 220] VVhat if he exhort the people (vvhich yet I suppose is a rare argument in the ministerie) to chastitie, to almes, to fasting, to praier, and such other good vertues, vvithout any relation o [...] explication of the Supper of Christ? Ne­ther is this the vvord, vvhich geueth life to the sacra­ments. For so yovv decide the matter both here, and in the beginning, that the vvord, vvhich yovv meane, and Pag. 6. Pag. 136. is so necessarie, is the word preached distinctly, and opening al the parts of the element. There must be preached and pro­claymed and publikely denounced with a cleare voyce, what is the ministers part, what is the peoples part, how he ought to de­liuer & distribute that bread & that wine, how they ought to receiue it: what is signified by it, & a number of such matters, and al this must be done in a familiar and homely language. This vvord must go before & the sacrament as a seale▪ folow and be appended thereafter. And according to Caluin, when Calv. Institu­tio. lib. 4. [...]a. 14. num. 4. we heare mētion made of the sacramētal word (which ioyned to the signe maketh it a sacramēt) we must thereby vnderstand the promise, which being preached by the minister with a cleare Clara v [...]ce. voyce, may guide and leade the people thether, where the signe tendeth and directeth vs: that is, as before M. B. hath decla­red Pag. 1 [...]. it, how able the bread is to nurish the body to life earthly and temporal▪ so able is the flesh of Christ signified by the bread to nurish both body and sowle to life everlasting. VVel, no [...] ▪ vve knovv, vvhat kind of vvord it is, vvhich thus geueth life and sovvle to their sacrament, vve shal be better able to iudge vvhat maner of thing the Scottish & Geneva sa­cramēt is. And first of al, it must needs be cleane separate [...] The Scottish Sup [...] [...] sa­crament of [...] Christ. from the sacrament of Christs last supper. For it is man­ [...]est by the gospel, that the sacrament of Christ had [...] such life and sowle. For, 1. nether did Christ make a Serm [...] 2. nether did he vvith a cleare voyce proclame and denounce, vvherevnto the signe did leade & direct the [...] 3. nether taught he his disciples, that as the bread & vv [...] nourished their bodies to life temporal, so his flesh [...] able to nourish both body and sovvle to life euerlastin [...] 4. nether declared he vvhat vvas the Ministers pa [...] [...] dutye, 5. nor yet vvhat vvas the peoples: 6. he made [...] [Page 221] mention hovv the one should deliuer the bread and vvine 7. nor hovv reuerently the other should receiue it: and so furth in al the rest we find no peece or parcel of such a word, that is of such a life and sovvle in any Euangelist; of whom yet doubtles vve learne vvhat Christ did very sufficiently; so far as is necessarie to the making of the sa­crament. VVherefore by these so many essential parts re­quired to their Scottish or Geneua signe, and not vsed or practised by Christ in his sacrament, vve may assuredly conclude, that Christs sacrament and their signe are of cleane different natures. Besides al vvhich, M. B. him self Before, pag. 200. teacheth vs, that in their Scottish Supper there are t [...]a propiners or geuers vvhich deale their sacrament, vvhereas in Christs supper there was but one. In the Scottish sup­per the minister exhibiteth only the signe of the bread: he deliuereth only an earthly creature not worth a straa, vvhereas in Christs supper it vvar far othervvise: as M. B. be he ne­ver so prophane, vvil (I suppose) graunt. But to omit this, and returne to the word, and stay thereon. Although this be most euident and most sufficient (especially that of the vvord not preached by Christ, and yet required of necessitie by them) to make an essential separation be­tvvene Christs sacrament & their signe or sealing bread; yet for the better iustification of that vvhich I haue said, The English clergy against the Scottish. I vvil produce for me against M. B. & the Scottish mi­nistrie, the authoritie of my lord Archbisshop of Can­terbury and our English Congregations, vvho condēne this opinion of mere Anabaptisme, and that by scripture & authoritie of their chief Apostle of our age H [...]lderike Zuinglius. For saith my L. of Canterbury against the VVhitegist do sense of the ansvvere tra­cta. [...]. pa. 565. Puritanes; It is manifest Matth. 3. v. 13. 14. 15. that Iohn did baptize without preaching. Nether reade we, that Christ prea­ched immediatly before the distribution of the sacrament of his body to his disciples. Yet h [...]d it bene so necessarie a matter as yow make it, and of the substance of the sacraments: the Euangelists would haue expressed it by one meanes or other. And vvhereas this notvvithstanding the Puritanes pro­ceed, & say vvith M. B. that the life of the sacraments depen [Page 222] deth of the preaching of the word, this as a fowle error and most vntrue, he refuteth somewhat more at large with very good reasons: part of which, for M. B. better instruc­tion or satisfaction I vvil set downe. Thus he disputeth: If this doctrine be true, then be the sacraments dead sacra­ments, Ibi. pa. [...]66. and without effect, except the word be preached, when they be ministred. And so some of your adherents in plain ter­mes affirme▪ saying that they are seales without writing, and M. B. prea­ching, [...] [...]na­baptistical. plain blanks. VVhich doctrine savoureth very strongly of Ana­baptisme, and depriueth those of the effects and fruits of the sa­craments, which haue bene partakers of them without the word preached, when they were ministred: & so consequently even your self (M. B.) for it as not very like that there was a sermon at your christening. And therefore this doctrine must of necessitie bring in rebaptization, & condemne the baptisme of infants, which is flat Anabaptistical. For if that baptisme be without life, at which the word of God is not preached, then can it not be effectual, and regenerate those that were therewith baptized, and therefore it must of necessitie be iterated, that it may be livelie. Here is one reason, and the same very strong, vvhereby M. B. him self probably is proved no Christian, as being not at al baptised ( [...]r water without the word is nothing but mere & de [...] water, as likewise the bread is nothing but common bread: and such bap­tisme lacking the life of a sermon, is not able to geue life or regeneration to others, more then a dead man is able to geue life or generation to any) and al baptismes here­tofore practised in the catholike church and most Pro­testant churches, are no baptismes, and consequently al or most of the Scottish nobilitie, people, & ministerie must be rebaptised, if they wil be accounted Christians.

VVhich is one invincible argument for the Anabaptists concerning al Christians of times past. Now let vs heare an other for those that come hereafter. If baptisme Ibi. pa. [...]6. be dead, at which the word is not preached; then can it do no good to infants, who vnderstand not the word preached. For if the preaching of the word be so necessarily adioyned to the ad­ministration of the sacraments, it is in respect of those that are [Page 223] to receiue the sacraments. And then must it needs folow, that the sacraments may be ministred to those only, which are able to heare the word, whereby infants are secluded from bap­tism [...] And in deed this is one of the strongest arguments, that the Anabaptists haue. This for al Christians to come: so M. B. prea­ching. Ana­baptistical. that hence forward by M. B. Theologie, baptisme must no more be ministred to children or infants, but we must expect with the Anabaptists, vntil they come to yeres of discretion, that then they hearing the minister preach, may haue the right sacrament endued with life and sowle and perfite essence, which now for want of such preaching, is to them mere water without the spi­rite, a dead body without life or sowle, and (as our Puri­tanes speake, iust according to Caluin & M. B.) nothing but seales without writing and plain blanks. After, foloweth an authoritie of Zuinglius to prove his purpose, which because it is very long, & would fil vp a leaf at lest, I willingly omit. The summe of Zuinglius allegation, and my L. application is, that the word preached is not the life and perfection of the sacrament, but that the sacraments are perfite without it, and that M. B. and al other in teaching this doctrine, plainly ioyne hands with the Anabaptists. Thus Ibi. pa. 568. my Lord of Canterbury. Vnto whose reasons, one more I wil adde, which M. B. his preaching before, and the ge­neral doctrine of the sacramentaries yeldeth against this toy, or rather madnes. It is agreed among them very ge­nerally, Before, pag. 115. 197. 198. that the baptisme of S. Iohn was the self same, that Christ & his Apostles after deliuered to the church & we now enioy. VVhich being so, then must it needs fo­lovv, that it had the same matter & forme, the same elemēt & word that ours hath. This is evident, & can not be de­nyed. Let vs then proceed, & because of the matter & ele­ment, Christs Sacra­ment had no such vvord as hath the Scot­tish. which was water in both, there is no controversie; let vs consider the forme, that is, the life and sovvle, the word preached, without vvhich, baptisme is nothing but water, as their other signe of the supper conteyneth no­thing but cōmon bread. VVhen S. Iohn ministred baptisme to Christ, did he preach the word, as here vve haue it defi­ned? [Page 224] did he with a cleere voyce denounce and proclame to Christ al the parts of baptisme? Did he tel Christ vvhat was his owne part and dutie, as likevvise what was Christs part & dutie? How Christ ought to come & receiue the bap­tisme? and so furth, as here vve haue the vvord defined and explicated? Let M. B. make choise of vvhich part he vvil, and answere yea, or no; & I suppose he shal perceiue his ovvne error and foly; and that as in ansvvering truly, he must deny al his preaching hetherto about this VVord, so if he vvil stand to maynteine his vvord, and say that S. Iohn vsed in his sacrament such a word, such preaching and opening al parts of the sacrament, this affirmation in the iudgement of sober men wil conuince him not so much of folie, as furie▪ not of heresie, as of phrenesie: the parti­cular consideration vvhereof I leaue to him selfe.

3 ¶ Novv let vs a vvhile sequester al authoritie both of god and man, of scripture and father, old or nevv, sa­ving M. B. him self, and examine this matter by it self, ac­cording to indifferent trial, & M. B. his ovvne preaching. If vve marke vvel, vvhat vvord it is that he requireth to geue life to the sacrament, vve shal find it to be such a word, as proueth the tenth part of English and Scottish baptismes and communions to be no sacraments at al. For first, vvhereas in very many churches of England, 1 (and I thinke the like of Scotland) baptismes and com­munions Many bap­tismes voyd. for vvant of Sermons. are ministred vvithout Sermons; in many▪ some poore homilie is read in steed of a Sermon; in al these churches the sacraments are dead things, the communi­on bread is nought els but common bread, the vvater of baptisme is cōmon prophane vvater, & nether of these any sacrament. And that the reader thinke not my asse­veratiō bold or straunge, vvhere I say, that in England in many churches are so fevv Sermons, let him vnderstand, that albeit there be in deed order prescribed, that in euery parish church there should be 4. sermōs in the yere, euery quarter one, (vvhereas in the yere there are baptis­mes and communions perhaps 2. or 3. hundred) yet this is soil obserued, that notvvithstanding such order takē, [Page 225] the Cābridge doctors them selues testifie, that they know parishes not far from Cambridge so principal an Vniuersitie The. C [...]t. i [...] his 2. R [...]pli [...] pa. 164. for preachers, where one of these sermons was not in 4. yeres together: which if it be so, so nere to Cambridge (say they) what is to be thought of other places of the realme? And els where the same parties affirme, that in most churches of England, Idem in his first Replie pa 110. there is none that ether can or wil preach: so that this one clause maketh voyde thousands of baptismes, and thou­sands of Communions in England and Scotland. For this must be obserued by the vvay, that such reading of Homilies in the church, is not (according to this defini­tion, not these mens opinion) preaching of the word with a T. Cart▪ vbis [...] pra. pa. 127. cleere voyce; no more (say they) then a mens pen or hand is his tongue and voyce: vvho furthermore vtterly deny Apud VVhite gift pa. 57 [...]. such reading to be comprised in the name of preaching, despise it altogether, and say that it is as il as playing on a stage, and worse to.

Next (to omit Homilies & come to sermons) where­as 2 this vvord is appointed by Caluin to be preached af­ter one certaine forme, vz, that the minister preach the pro­mise, and leade the people thether where the signe directeth, how many thousand ministers faile in preaching this pro­mise? who doubtles in al the Gospels, where after the Protestant-Theologie mention is made of the sacrament can not possibly find any such promise as Caluin surmi­seth, for that assuredly there is none such. For to tel vs, Before, pag. 205. that these vvords This is my body, is a promise, is as blunt & ridiculons a toy, as if a man would make the articles of our Creed promises: as if some vvise minister would Most Scottish sacraments voyd, for vv [...] of the VVord▪ tel vs, that these verities, Christ was borne of the virgin: he suffred death vnder Pilate: be rose againe, and ascended, vvere promises: which are of like qualitie with that promise of Iohn Caluin. And if in Christs words vvhere he institu­teth this sacramēt, there be no promise, hovv then shal the minister preach with a lowd & cleer voyce vpō this promise which is not? If to helpe forward the matter, we shal take M. B. his expositiō, that the minister must tel the people, whereto the signe tendeth and directeth them, that is, looke [Page 226] how able the bread is to nurish them corporally, so able is Christ to nurish them spiritually to eternal life: which spiritual nurri­ture is sealed & cōfirmed in them by these reuerend seale [...] of bread & vvine; first this similitude is taken not from the scripture, but from the doctors & f [...]thers, and there­fore a Minister is iniuried, and it is against his profession, out of the pulpit, vvhence the only vvord of the Lord should sound, to preach such inventions of men. Next, vvho can doubt but thus to prescribe one certain rule as necessarily to be obserued, is the right vvay quit to dis­anul as many mo thousand [...] of their baptismes & com­munions. For vvho can imagin, that the vnruly minis­ters folovv any one certain rule? Or vvho knovveth not that it is in a maner against their professiō, to admit any such vn [...]i [...]ie? And yet this very order, intended (I suppose) by Caluin, and exactly and particularly thus defined by M. B. is most essential. For seing the bread and vvine are material p [...]s, and by their condition apt to signifie in general a hundred things, as hath bene declared; whereas the determination and reducing of it from ge­neral to special, from signifying things prophane, to sig­nifie things sacred, & among a number of things sacred one several & singular, vz. the eating of Christs flesh by [...] before. pa. 178. 179. 280. faith, dependeth vpon the vvord of the minister thus de­termining it: assuredly this vvord bringing vvith it this determination, and so separating and abstracting the To [...] right vvord bread from al other things, is most necessary, most essen­tial. For as a peece of wax, vvhich is to receiue the kings seale or image, is indifferent before the stāpe, to receiue the image of a serpent, of a dog, of a tree, of any living creature man or beast, but after by the stāp is limited to one certain forme and representation: even so the bread being the matter, and as it vvere the vvax which is to be sealed, is of it self indifferent to as many stampes & ima­ges. But vvhen the minister cometh, and according to M. B. and Caluins direction telleth them, that as the bread feedeth their body to life temporal, so the flesh of Christ feedeth both body and sovvleto life eternal &c. [Page 227] [...]ow this word putteth a certain print, a certain image, a certain stamp & signe on the bread, vvhereby it receiveth this one sacramental significatiō. This is it vvhich putteth life in to the dead element: and this vvord is the life and sovvle of the communion. VVhich being so, thereof I conclude plainly & directly, that thorough out al Scot­land and England are very fevv true communions, very VVanteth i [...] most Scottis [...] Sacraments. fevv sacraments of Christs body. For if there be a Ser­mon made, & not an homilie read; yea, if the sermon en­treate of the sacrament, and not of other matters: yet if the minister preach not as here M. B. and Calvin ap­point, ether for frowardnes because he wil not be com­maunded, or els of very conscience, because he is no Cal­vinist, but a mere Zuinglian, vvho defineth the sacramēt B [...]fore. pa. [...] 19. [...] to be nothing but a badge, a token, a memorial, and that it hath no such vertue of sealing and confirming, vvhich the Zuinglian condemneth as Anabaptistical: this sermō is not the vvord vvhich geueth life to the sacrament, but pag. 139▪ leaveth it as blockish, dul, and dead an element, as it was before. Because although the minister vnto this wax of bread and vvine put a seale, a stāp, a signification; yet he putteth not the right seale, the right stamp, the right signification: although he preach the vvord, yet he prea­cheth not that word, vvhich should quicken and geue life to this action, he preacheth not that word, vnto which this seale is to be appended for confirmation. Much more may I conclude, that al English ministers, if they be not Puritanes, but folow their Archbisshop my lord of Can­terbury, vvho condemneth for Anabaptistical no lesse then Zuinglius (though for an other reason) this opiniō of geving life to the sacraments by preaching the vvord; [...]l they can never possibly haue any right communion, any right sacrament: they can haue nothing but commō bread, but a dead element, because they admit not, but contrariwise (o great sacrilege) impugne that vvhich is the very sowle, and should geue life to the sacramet.n

I conclude thirdly, that if a Scottish & perfit Calvinian 3 [Page 228] minister make the sermon, except he humble him self to preach not only this former word of the promise invēted by Calvin, & found no vvhere in the Gospels; nor only the word of the mystical similitude betvvene the bread and VVhat be the essential parts of the VVord, necessarie to make the sacrament. Christs body required by M. B. & borowed out of the doctors, but also besides, with a cleer voyce, preach distinctly, & open al the parts of the sacramēt, which thing here M. B. in general requireth & in special reherseth & explicareth; nether is such a Cōmuniō the right sacrament, to the es­sence & cōplement vvhereof it is necessarie, not that one or two, or a fevv, but that al parts of the sacrament and sa­cramētal 1 receiving be opened & declared, vz. 1. that a law­ful 2 3 minister, 2. vvith a cleere voyce, 3. in a familiar & home­ly language, 4. publikely proclame and denounce, 5. the b [...]il 4 5 parts of the Supper or Cōmuniō. 6. what is the peoples part. 7. 6 7 8 what is his owne part. 8. how he ought to deliuer that bread and wine. 9. how the people ought to receive it. 10. how they 9 10 11 ought to receiue the body and blud of Christ signified by it. 11. 12 how they should come with great reverence to the table. Be­sides al vvhich he must also speake 12. what soever Christ spake in that whole action of his supper, without omitting Before. pag. 146. any one iote. Al this is comprised in the name of the VVord, & al this must be preached by the minister before it can be a sacramētal signe or supper, and omitting any of these, quite marreth and destroyeth the vvhole supper: as where many parts are required to the nature and sub­stance or essence of some certain body or creature, the missing of any one destroyeth the whole: as in man or beast, the losse of any one essential part as hart lungs &c. bringeth certain death to al. So then if the minister do not in particular prosecute ech one of these parts in his sermon if he folovv not precisely and religiously this M. B. his appointment: if he play the Minister, and sting out in to other matter, against Pope and Catholike church, and perhaps inveigh against this formal prescription of M. B. for that the spirite of the Lord in them is not to be bridled by men, that they know their dutie herein, and how the sacrament is to be ministred as vvel as Iohn [Page 229] Caluin, Iohn Knox, or M. B. him self: that they wil stand in defence of their libertie, & not become servants of men 1. Corinth. 7. 2 [...]. &c. if he thus preach, or in any other sort, so that he omit any part of that word, vvhich is before declared: the bread and vvine distributed to the people after that kind of No Scottish communion is the Sacramēt of Christ. preaching, is not a sacrament, but stil remayneth com­mon bread, not worth a straa, for want of the right & per­fit word. And so there was never a communion minis­tred according to the Scottish communion booke since these ministers got rule in Scotland, which had ought in it besides common bread: because (to passe ouer the former 11. points prescribed by M. B. of which very probable it is, that in most Cōmunions many of them were omit­ted) 12. by very order of their communion booke some See before, ca▪ 5. num. 4. words which Christ spake (& in deed were most importāt concerning the sacrament) are purposely least out.

Fourthly I conclude, that in most of the Caluinian 4 Communions, the communicants do more commonly according to their ovvne doctrine, eate the flesh of their lavvful Superiors, to vvhom God hath subiected them, then the flesh of Christ, and so consequently their table 1. Corint. [...]0. 21. is rather the table of Devils, then of god, & they at that table cōmunicate ten tymes more vvith the Devil, then with God. For vvhereas among that rayling generation no one argument is more common then to rayle at the Pastors of Christs Church, & at the Catholike doctrine; vvhereas nothing is more vsual and frequent with them then to slaunder Popes▪ Cardinals, Bishops, Priests, the Catholike church of al ages, vnto vvhose obedience Christ hath bound thē vnder paine of damnation: when Matth. 11. Hebr. 13. The flesh of Popes and bi­shops eaten in the Geneva supper. after such raylings and slaunders they eate their tropical bread and vvine, they eate as truly (to speake the lest) the flesh of Popes, bishops, Catholike Princes and people, as they ever do the flesh of Christ and after such a rayla­tive sermon, the breaking of their bread, and povvring out of their vvine signifieth as directly and autentically the flesh and blud of the Popes and bishops▪ which they not spiritually, but spitefully, not by right faith, but by [Page 230] grosse and froward infidelitie and detraction teare, rent, pul in peeces & spil [...]as at an other more sober sermon (if At truly as the flesh of Christ. any such be) it signifieth the flesh & blud of Christ. And the bread and vvine being appended afterward, serue as aptly in the one sermon, time &, place, to seale and con­firme the malicious and slaunderous eating of the flesh of Bishops and Christian people, as in the other sermon time and place, it serueth to seale and confirme the spiri­tual eating of Christs flesh: and the vvord of the one ser­mon determineth and limiteth as wel and perfitely the general signification of the bread and vvine to the one sense, as the vvord of the other sermon restrayneth it to the other sense.

Finally I conclude, that this doctrine is the high way 5 to remove from the Cōmunion, al vvord of God, one or other, ether preached or not preached. For let vs sup­pose, vvhich may be very easely, that halfe a dosen Euan­gelical The Geneua Sacrament perfit vvith­out the vvord. bretherne knovv as vvel as the minister, vvhereto the signe of bread and vvine is referred, that the one sig­nifieth Christs flesh, the other his blud: that as by bread they are nourished temporally, so by the other they are nourished eternally: item, that by oft frequenting the communion they know their owne dutie, they knovv the ministers dutie, and so forth; if such bretherne come to supper, vvhat need is there of a sermon▪ Nether let M. B. deny my supposition. For it is a thing most easie & fa­cile, and no doubt many there are, vvhich by reading his booke, and perhaps this, or by hearing it so oft told them out of pulpits; without any [...]ers sermon, haue it stil fresh, and deepely imprinted in their memorie. Here in this case, what need a sermon▪ To geue life to the action? The life is geuen alredy. To quicken it? It is quickened alredy. To put them in re­membrance of their dutie? I presuppose they remember it vvel inough. To keepe the fashion and custome of the church? That is not spoken like a Minister. And if I graunt that order is good: and so not to be neglected for regard of other ignorant men, yet hereof it folovved [Page 231] that the vvord preached after your owne fashion often tymes geveth not life to the action; but the action, the sacrament is as lively, as quicke, as ful of sovvle without it, as with it. And to this cōclusion, M. B. him self brin­geth the whole effect and drift of the vvord preached and his so diligent explication thereof. Al vvhich (saith he) must be done in a familiar language, that the people may Before. pag. 216. vnderstand; that vnderstanding they may beleeve; that be­leeving they may applie Christ to them, which is to eate him by faith. Then, if these communicants of vvhom I speake, vvithout such a sermon vnderstand (as I presup­pose) already, and beleeue, and so applie Christ to them, vvhich is to eate him spiritually; what necessitie is there The VVord sup [...]s [...]uous in many cōmu­nions. of the vvord and preaching at al, vvhich serveth only for novices or infidels, to make them vnderstand and beleeve in Christ, and not for faithful, & such as vnderstand Christ already So that M. B. word, & preaching thereof so ne­cessarily required to make their supper or signe; presup­poseth in deed al the bretherne and sisterne vvhich come to receiue, to lacke faith and vnderstanding of Christ; to be faithles & without beleefe of Christ, vntil the minister by the vvord preached engender faith in them. VVhich defects being not in these communicants of whom I speake (for I hope al Caluinists be not in so short space of a few yeres, by the preaching of the word become plain infidels, though they may be in a good de­gree towards it) what vse, or at lest what necessitie is there of the word to be preached, vvhen that effect is present before hand, to the vvorking vvhereof the prea­ching serveth? VVhat needeth a candle vvhen the Sunne shineth? VVhat foly it is to vvater a vvel grovven tree, vvhich hauing deepe roote in the earth is able to nourish it self? VVhat nurse vseth to feed the child▪ vvhich is 10. or 12. yeres old, and able to feed it self? If these fevv bre­thren being of good memorie, and hauing zeale to the vvord, remember these points of the vvord, vvhich maketh the bread to haue life, and become a signe, if they vnderstand Christ, and believe in him by [Page 232] vertue of old sermons, vvhich they haue heard of this matter before, vvhat needeth this Battologie? this idle repetition of one and the self same thing, this casting of vvater in to the sea, this bringing of a sevv sticks in to the maine vvood? This is the islue of this nevv devi­sed vvord, to induce contempt & neglect of both vvord & sacramēt, & to make every prophane eating & drin­king as good as the Sacramēt. VVhich thing as before [...] haue shevved by other arguments of theirs, so here the very vvord (whereof they vaunt most and glorie in) ten deth to the same scope, & induceth the same conclusion. For it can not be denied, but according to this theologie and explication of the vvord, 3. or 4. such brethern as I require, vvithout preaching of the vvord, at any commō table, at any common breakfast, haue a communion, a sacramental signe and seale, as good & effectual, as they should haue, and others haue with the minister in the The Geneva communions rather to be called breake­fasta then suppers. church. VVhich being very true, that their breakefasts at home be as good and sacramental, as their suppers in the church, it were wel done me seemeth, if partly to avoid superstitiō, partly to correct their ovvne error, prin­cipally for truthes sake, they vvould from hence forth cal their cōmumons rather breakefasts then Suppers. For so should men thinke of them as divinely as they deserve: and whereas the Protestants cal it a supper, imitating that vvord in the Apostle (where certainly he calleth not [...]. Corinth 11 [...]. [...]0. the sacrament, but other feasts, by the name of our lords Supper) they should amend that oversight, and vvithal speake more soundly, and according to truth: as P. Mar­tyr Martyr in 1. Corint ca. 11. pa. 293. 294. Videtur d [...]ē ­ [...] prand [...]um. hath very discreetly noted, vvriting vpon that same place of the Apostle. For in respect of the time and our emptie stomake, it were (saith he) more reason to cal it a break­fast or dinner, then a supper. And this is the true & right issue of the nevv vvord devised by Iohn Caluin, and ap­proved by M. B. of that word, which they require to the essence of their sacrament: a vvord which maketh al & singular their communions and sacraments to be of a cleane different nature from that sacrament vvhich [Page 233] Christ instituted, for that their sacrament is framed in an other mould, hath though not always an other matter, yet ever an other forme (which geveth the essence to Forma dat esse [...]es. every thing) then that of Christs institution: theirs re­ceiving al life, sovvle, perfection and integritie from the ministers cleere voyce and sermon, or the receivers faith, The Geneva Signe no sa­crament of Christ. whereas Christs sacrament receiued his integritie and perfection other ways & not by such meanes.

Again, this word of theirs maketh not only their sacra­ment no sacrament, being compared vvith Christs Insti­tution, but maketh it also nothing els but common bread for the most part, being examined even by this very word which them selues haue inuented, as hath bene now declared, and the learned reader shal doubtles find most true, if he examine the communions and suppers vsed in England, France, Geneua, Zurick, Zuizzerlād &c. by this vvord here appointed as necessarie to separate their sacramental supper from vulgar & prophane. And if their supper be no sacrament of Christ according to Christs order, nor yet according to their owne rules and Theologie; vvhat regard would they haue vs to make of it? How shal vve esteeme of it as diuine, sacred and ce­lestial, vvhen as them selues conclude and proue, that it is nothing but a common peece of bread, an earthly creature, voyd of al grace and spirite, a dead element, not worth [...] straa, fitter for Pagans then Christians, more meet for dogs then men?

M. B. contradictions. The Scot­tish Supper is no sacrament of Christ.
CHP. 11.

1 And thus much concerning the word, the formal part of the sacrament, by vvhich as the more principal vve see proved, that their Scottish Supper is no sacrament of Christ. Novv for a conclusion of this first Sermon, I vvil gather & proue as much by the other part, vvhich is the matter of the supper ac­cording to M. B. his ovvne division: out of both vvhich, the Christian reader shal be able to gather a most strong and sure resolution, that it possibly can not be any sacra­ment, vvhich saulteth both in the one part, and in the other, vvhich nether hath right matter, nor right forme. Only first of al, I vvil in fevv vvords put the reader in re­membrance of M. B. notorious contradictions vsed in this short sermon, vvhich I vvisn the rather to be mar­ked, partly for that they shew this man to be a right scho­ler of Iohn Caluin, whom he so narowly folovveth▪ evē Be [...]ore. c [...]p. 3. [...]m. 2. in this blind kind of vvriting and preaching: partly for that the original cause of this such opposite doctrine in them both is one, that is to say, an ambitious affectation vvith high, ample, and maiestical vvords to vvin some good opinion to their single bread and drinke among their simple auditors, vvhom by such glorious speach, as it vvere by a baite and pleasant allurement they vvould gladly dravv to some honest opinion of their late devi­sed fantasie. These contradictions albeit they be scattered [Page 235] thorough out this vvhole treatise; yet the 7. chapiter, and 8. and 9. yelde better store of them, as for example. The The first con­tradiction Before, pag. [...]64. [...]65. bread not only signifieth the body of Christ, but hath it also truly conioyned with it. For if it signified only, a picture were as good. And yet the bread is so far from having this con­iunction, that it vvanteth the signification of a picture. I say, it signifieth not so much as doth the picture, vvhich repre'enteth Christ vnto our remembrance of it self and Pag. 177. 178. 179. by it self; and so doth not the bread and vvine, vvithout a sermon: yea and then also it representeth him very doubtfully. Againe, the bread and wine truly and really de­liver The second. Before, pag. 164. 165▪166. the substance of Christ vnto vs▪ For except first we re­ceiue the substance, we can haue no participation of the fruit and merits. And therefore the bread & wine are a very hand which delivereth vs that substance, and with that hand is Pag. 165. 168. Christs fiesh verely conioyned, as a medicine in the bo [...]e of the Apotecaries shop. And yet the bread doth no wayes deliver or exhibite the body of Christ, but only signifie the same. For it is a sacrament, and ye must looke for no other coniun­ction Pag. 126. 127. 128. then sacramental, that is, for no other coniunction then significatiue and figuratiue. For that is al, that a sacrament valueth with these men. Again▪ that which The third. Before, pag. 1 [...]. we receiue in the sacrament, & is signified by the bread and vvine, is not the benefites of Christ, or vertue which fle­weth from him only, but the very substance of Christ him self. For it is not possible that I be partaker of the iuyce which flo­weth out of any substance, except I first get the substance it self. And yet the blud of Christ vvhich vve receiue, is not the substance of Christ, nor any part of his substance. For In his 3. Ser­mon. p [...]. 117. it is no other thing, but the quickening vertue and power that f [...]wes from Christ; and the merites of his death. And we drinke of that blud, when we drinke of the lively power & vertue that flowes cut of that blud. Again: there is a wonder­ful, The fourth. Before. pag. 1 [...]5. 1 [...]7. high, and mystical, yet very true and real coniunction be­tvvene the bread & Christs body: & yet for al that the bread is no more cōiovned there vvith, then Christ is [...]oy­ned with the devil. For there is no other coniunction, then is betvvene the vvord spoken, and the thing vvhich [Page 236] the vvord signifieth, and so vvhen Christ commaunded the devils out of possessed bodies, vvhen he spake of Sa­tan, of Beelzebub, of Lucifer; Christ and Satan, Christ & Beelzebub, Christ and Lucifer the prince of devils vvere as nighly conioyned, as the Protestant cōmunion-bread & Christs body. For as M. B. hath diligently told vs be­fore, so as though it vvere a principal high matter, he in the same termes repeateth it tvvise or thrise in the next sermō, that looke what sort of coniunctiō is betwixt the word Pag. 7 [...]. and the thing signified by the word, that sort of coniunction is betwixt the sacrament, & the thing signified by the sacramēt. And in the same place: So soone as thow seest the bread tane in the hand of the minister, thow seest it not so soone, but incontinent the body of Christ comes in to thy mind, these two are so conioyned together: even as Christ never named the devil, nor any Christian man blesseth him self from the devil, but streight ways the devil comes to his mind; which maketh nether very wonderful, nor very true con­iunction. The fist. Again. The coniunction of Christs body vvith the bread is wonderful, high, secret, mystical: & except thow Before, pag. 1 [...]7. be illuminated with the spirit, and except thow have a hea­venly illumination, thow canst never conceive, never vnder­stand it: and yet it is as vulgar and ordinarie, as the con­iunction of words with the things vvhich they signifie, which is the most vsual and base coniunction in the world: the coniunction is no higher, nor more secret, thē is everie most popular signe hāged at every tauerne dore at the dore of everie hosterie, cabaret, or tipling hovvse to signifie meat, or drinke, or lodging to be had there: no more then is an ivy bush to signifie vvine, a vvad of stravv to signifie beere or ale, a lyon or flovver de lyce to signifie the king of Scots and king of France: which Before, pa. [...]9. self same examples of signes & significations, Zuingli▪ Before, pag. 174. and the Zuinglians, Calvin & the Caluinists expresly geue, and M. B. iustifieth, saying, that the sacrament is nothing els but a visible word: for that as the audible vvord, the vvord vvhich is spoken and heard, bringeth the thing spoken of to memory by the [...]are, so the visible [Page 237] vvord, that is a signe such as I haue mentioned, bringeth the thing signified to memorie, by the eye: & such a signe is the bread and vvine, and no other, for that it is no other thing but a visible word. Again. VVe get Christ better in the sacrament, then in the word of God. VVe get there a bet­ter grip of Christ then in the word. VVe possesse him in our harts more fully and largely then by Gods word. and yet vve get him no more in the sacrament, then vve get him vvithout the sacrament, vvhen vve heare him named, that is, then vve get him by the vvord. For the sacrament is nothing but a visible word, and so by the sacrament vve get and grip him no more, then by a vvorde, & then vve get grip and possesse him no more, then vve get, grip, & possesse the Deuil, as hath bene said. For him vve no lesse remember, as soone as vve heare him named. And therefore by this plaine and evident deduction, the sacra­ment geueth the Caluinists no better grip, no fuller possessiō of Christ▪ then it doth of the Deuil. And if they confes [...]e, that they possesse Christ no better by the vvorde of God (M. B. saith, not so wel) as I vvil not stand much against them herein, so long as they talke of them selues, so if it were applied and spoken of true Christians, the sentence were not so false and contradictorie to true Theologie, as plainly vvicked, blasphemous and develish. Once The se [...]th. again. One point of [...]h [...]s coniunction betwene Christs body and the sacrament standes in a continual and mutual concur­rence Before, pag. 1 [...]2. of the one with the other, that the signe and thing signi­fied are offered both together, at one time, and in one action; Pag. 19 [...]. there is a ioynt-offering, and ioynt-receiuing &c. & yet they are not offered in one action, nether is there any such mu­tual concurring, or ioynt-offering, and ioynt-receiving. And that doctrine of ioynt-offering & ioynt-receiuing is al­together Papistical. For albeit the minister geue the signe, Ibid. that is the earthly thing, yet he geves not the heauenly, b [...]t Christ keepes that ministerie to him self, and dispenses his body & blud, not vvhen or to vvhom the minister dispen­seth the signe, but to whom and when him self pleaseth. For othervvise vve should tye Christ and his holie spirite to [Page 238] the ministers action, vvho must not be so tied, and vvho therefore sometimes geueth the thing signified before the sacrament be geuen, sometimes after. Nay properly and plainly to speake, the sacrament is not ordeyned for any such ioynt-offering or ioynt-receiving, or cōcurrence, but Pa, 11 [...]. only to be a seale and confirme the eating of Christ, or grace of the sacrament, vvhich is geuen before. To make short (for if a man would rehearse al, he might fil many leaves, and my mind is only by a few examples to direct the reader to conferre and marke the rest by him self, to which end these fevv may serue for a sufficient introdu­ction) if it please the reader diligently to marke and per­vse these 2. or. 3. chapiters, he shal find a number of such ether most sensible contradictions, or most foolish hipo­critical affectations, vsed by one, vvho desyreth to adorne a base, beggerly, and contemptible bit of bread and sippe of vvine, vvith high, ample, & diuine similitudes, vvords & comparisons, as it vvere to cloth an ape vvith purple, or to put Hercules club in the hand of an infant: as vvhen he calleth their bread & drinke a high mysterie & Pag. [...]64. [...]67. potent instrument to convey Christs body vnto vs, being as base & vveake an instrument, as any vvord that pro­ceedeth from Turke or Ievv, vvhich is no great high mis­terie, nor instrument very potent. And this being noted by the vvay concerning M. B. his contradictions, I vvil end this ansvvere to his first Sermon vvith a summarie note, hovv many vvayes their Scottish supper is no sacra­ment of Christ according to M. B. his ovvne doctrine, for cause of defects and vvantes, vvhich are found in the material part of that their supper. VVherein yet I must craue pardon of the reader, if I keepe not an exact distinction betvvene al material & formal parts requi­red Matter and forme [...] dis­tinguished by M. B. to these mens sacramental signe: because as herein I can go no further then they teach me; so M. B. ioyning Christs vvords sometimes vvith the ministers sermon, & making them part of the forme, at other times placing them among the elemental, ceremonial, and material parts, dravveth me necessarily after, vvhere he goeth on [Page 239] a fore: and on vvhether side he resolueth to place them, the effect cometh to one, because alvvays they are essen­tial, and so of necessitie to be vsed, if vve looke to haue a sacrament made.

2 ¶ To come therefore to my conclusion, for ground and foundation thereof, I take M. B his vvords, vvhich he hath geven before in the beginning, & here in the end iterateth againe, and affirmeth as a most irrefragable and vndoubted veritie. In the beginning he told vs, that in the sacrament are two sorts of signes: signes elemental as bread & vvine, & signes ceremonial. He told vs vvithal, that there was neuer a ceremonie, which Christ instituted, but Before, pag. 146. it was as essential, as the bread and wine. VVhat ever Christ commaunded to be done, what ever he spake, or did in that whole action, it is essential, it must be done, and no io [...]e can be omitted but ye pervert the whole institution. Here for a con­clusiō he saith▪ VVhen the sacrament is spoyled of the essenti­al forme, it is no sacrament. There is an essential forme in bap­tisme: and there is an essential forme in the supper: which if they be tane away, ye tyne the vse of the sacrament. The essen­tial forme of baptisme is, I baptize thee in the name of the fa­ther, of the sonne, & of the holy ghost. Leave out any of these 3. or do it in the name of any one of the three persons only, ye tyne the essential forme of baptisme. In the supper, if ye leaue [...]u [...] the least ceremonye, ye tine the essential forme, and so it is no sacrament. This being true, that euery ceremonie that Christ did, euery word that Christ spake, every action of his vvas so essential, that no iote thereof may be omitted, but [...]fany defect [...] in the Scottish Supper. vve destroy the sacrament, hereof I conclude, that their Scottish sacrament is no sacrament of Christ, for that it lacketh many of these so necessarie signes, and essential ceremonies. First, because Christ before the delivering of Before, pag. 147. 14 [...]. his sacrament, vsed a ceremonie signifying the lovvlines of hart, the puritie and cleanes of conscience required in them, vvhich come to receiue the sacrament. After, he gaue them a very diuine instruction, and commaunded them in most effectual vvords to do the like: vvhich cōmaundement according to the tenor and maner of [Page 240] speech carieth vvith it as precise & severe an obligatiō, a [...] any vvords of Christs supper: & to a Protestant it should vveigh as deepely & binde as much. For that precept, Do this in remēbrance of me, examined in cōmon iudgement, and according to the sound and poise of the vvord, bin­deth no more, nor so much, as being vttered vvith lesse circumstance & fevver vvords importing a necessarie cō ­maundement, then vvhen Christ saith after that vvas­shing I haue geven yow an example, that as I haue done to yow, so yow do also. Amen Amen I say to yow, a servant is not greater then his lord, nether is an Apostle greater then be that sent him. If yow know these things, yow shal be blessed, if 1 yow also do them. Here is one ceremonie which Christ did, 2 The Scottish supper no Sa­crament of Christ. & many wordes which he spake at the Institutiō of the sa­cramēt. Nether this ceremonie vse the Scottish ministers at their supper, nor speake they these vvords: ergo they omit somvvhat, vvhich Christ did and spake. Al vvhose doings and speeches being essential, so essential, that in omit­ting any one, ye tyne and destroy the sacrament, hereof it folo­vveth, Before, pa. [...]50, 151, that their Scottish Supper is no Sacrament of 3 Christ. Next, Christ 3. taking the bread in to his hands 4 gaue thankes to his father, and vvithal 4. blessed & sanc­tified 5 the bread: after, he 5. tooke the cuppe in like maner, 6 and geving thanks to his father 6. vvithal blessed & sanc­tified the cuppe, as both the Evangelists, S. Paule, Caluin, Ievvel and Beza confesse. The Scottish supper hath no such blessing, no such sanctification of the bread & vvine but purposely omitteth it: and therefore here are 2. more essential ceremonies tvvise vsed by Christ, and yet neuer at any time vsed, but neglected and contemned by them in their ministration, & therefore their supper vvanteth somvvhat perteyning to his essence, and so is no sacra­ment. Further more, 7. Christ did not once only breake the bread, & tooke to him self a portiō, willing them to breake the rest and distribute among them, but him self did dis­tribute Before, pag. 155. [...] and breake it to them, and delivered it with his owne hands, signifying by that action, that it was not possible for any man to haue participation of his grace, except him self [Page 241] gaue it. In the Scottish supper, the minister breaketh not the bread to everie communicant, he delivereth it not with his owne hand, as Christ did, and so he leaveth out a very important ceremonye, and therefore their supper can not be accompted Christs Sacrament. After Christ had taken the bread, geven thankes, blessed, broken, & so forth. finally for declaration that they might vnderstād 8 where vnto al the premisses tended, he spake these words which were most essential and concerned the substance of the sacrament: This is my body, which is geven and bro­ken Vbi sup. for yow: This is the new testament in my blud, which is shed for yow. These vvords of Christ, vsed by Christ in the Institution of his sacrament, the Scottish mini­sterie Before. pag. 156. 160. vseth not in the ministration of their supper. Er­go their supper is no Sacrament of Christ. To M. B. his supposed reply, that the vvords of Christ are not omit­ted, for that before the sermon, the minister historically out of the pulpit mentioneth Christs institution; an­svvere is already made, that this nothing helpeth them, but much more shevveth their infinite pride, and con­temptuous breach of Christs order. For Christ first of al tooke the bread in to his hands, blessed it, brake it, & after pronounced those vvords; they cleane contrary, first of al reherse those vvords out of the pulpit, vvhere there is no bread high them, much lesse haue they the bread in their hands as Christ had. I ansvvere furthermore that such historical narration (being told an hovvre or 2. before the cōmunion, and the entier Sermon coming betvvene) can haue no relation to the blessing or sanc­tifying of their Supper. For as M. B. here telleth vs, there is an essential forme in baptisme: there is an essential Pag. 11. forme in the supper: which if they be tane away, ye tyne the sacrament. The essential forme of baptisme is (saith he) I baptise thee in the name of the father, of the sonne, and of the holy ghost. And according to the order of the commu­nion The Scottish communion booke. booke, the minister as he speaketh these words, ta­keth water in his hand, & layeth it vpon the childs forehead. VVhereby vve see that the essential forme is to haue the [Page 242] words ioyned with the element: & if the minister speake the words at one hovvre, & lay on vvater the next vvith­out the vvords, he tyneth and destroyeth the essenti­al forme of baptisme, and so it is no sacrament. Ergo by like reason vvhereas the sacrament of Christs body hath a like essential forme as baptisme hath; the Minister making a narration of Christs vvords before the sermon as it vvere at 9. of the clocke, and after an hovvre, at ten delivering bread and vvine vvithout the vvords of Christ, tyneth and destroyeth the sacrament of the supper, and so the Scottish supper is no sacrament of Christ.

These fevv instances and exceptions for example sake I geue to the Christian reader, vvho may find a number of this sort, if he please advisedly to consider that vvhich bath bene said of this matter heretofore. And if novv according to M. B. his resolution a man leaving out the least ceremonie vsed by Christ in his supper, perverteth the Pag. 51. The Scottish Supper vvic­ked and sacri­legious. whole institution and marreth the sacrament, so as it becom­meth no sacrament: vvhat horrible prophaners, perverters and destroyers of gods sacraments are these, vvho leaue out so many, and those not the least, but the greatest & vveightiest ceremonies? And if they haue no sacrament, vvho lacke in the administratiō, any signe elemental or ceremonial, any material part, because they be al substāti­al; how far are these men from having any shew, colour, pretence or similitude of Christs Sacrament, who lack so many signes ceremonial & substantial! & besides (vvhich is the head & top) leaue out cleane, al the vvords of Christ, vvhich in deed is the formal, & therefore the chief, sove­raine, and principal part of the sacrament; hovv soever it please these proud ministers to take that honour frō the Before, pag 217. 216. 218. vvord of Christ, & attribute it to their owne vvord. Truly as the Catholike, for sundry other reasons, hath iust cause to abhorre their bread and vvine, as polluted, as schismatical, as heretical, as leading the high vvay to Gods vvrath and indignation, to hel & damnation: so these arguments and reasons geven & published by them selues suffise to proue as much, to proue their commu­nion [Page 243] a schismatical communion, cleane divided from Christs communion: a perverting, a corrupting and de­stroying of his holy sacrament, vvith vvhich it hath no more resemblance by this their ovvne confession, then hath an ape vvith a man, copper vvith gold, heresie vvith religion, and an angel of darknes vvith an angel of light. Yea many times spiritually sprites of hel doubtles counterfeit Saints and Angels, and many apes or munkeys sensibly counterfeit the actions of men vvith more likelihood, colour and probabilitie, then these mens apish and spritish communion resembleth the Di­vine Sacrament ordayned by our blessed Saviour.

Of names attributed to the Sacrament.
[Page 244]CHAP. 12

1 Many of the things, which M. B. handleth in these later Sermons, or (as he calleth them) lessons and exercises, are by him par­ticularly vttered and entreated of (so far Pa. 55. 56. furth as concerneth the Sacrament) in the first sermon or lesson: & likewise so much hath bene said of them by me, as I thinke convenient ether for proofe of the truth, or confutation of error. For which cause, I shal when they occurre hereafter, passe them over in silence, or touch them more sleightly. The first nevv matter mentioned in this lesson, is about names geven to the Sacramēt in holy scripture & aunci­ent fathers; wherein he speaketh some truth, which therefore I gladly embrace, as that it is called in the booke of god, The body and blud of Christ (and never Pa. 56. the figure, trope, signe or seale of that body and blud) and therefore belike that being the proper name, conteyneth also in proprietie of speech what it is. Also it is called the cōmunion and participation of Christs body and blud, vvhich implieth the former truth. It is also called Pag. 57. (saith M. B.) the supper of the lord: not a prophane supper, not a supper appointed for the belly: for Christ had ended the supper that was appointed for the belly, or ever he began this supper which was appointed for the sowle. In this M. B. is somewhat deceiued, as likewise in his explication of the next, vz, that it is called also in the bible, The table of the Lord. It is not called the altar of the lord, but the Apostle cal [...] it a table to sit at, and not an altar to stand at: a table to take and receiue, and not an altar to offer and propine. That M. B. supposeth S. Paule to name the sacrament dominic [...] 1. Corinth. 11 caenam, our lords supper, it is his error, and not S. Paules meaning. For albeit at the same time, and in the same place whereof S. Paule speaketh, Christs sacrament was also communicated vnto the faithful; for which cause, and also in regard of the time, when Christ first institu­ted [Page 245] it, some auncient fathers sometimes inscribe their The Sacr [...]nī [...] not called the Lord [...] supper by S. Paule. treatises of the Sacrament, De caena domini: yet that the booke of god, that is, the bible and scriptures of god geue not this appellation to it, it is plain inough by that place of S. Paule, where only in al the scriptures of god that word is vsed. For S. Paule mentioning that at these sup­pers of our lord, some devoured al and had to much, some could get nothing and rose a hungred, some were drunke 1. Cor. 11. 20. 21. &c. declareth thereby, that this place can not directly be vnderstood of Christs sacrament; except M. B. be of the opinion with some Puritans, whom my self haue Dominica ca­na, vvhat is meaneth in S. Paule. heard vpon this place to argue, that at their Lords sup­per there should be not only bread and drinke, but also varietie of other meate, flesh, fish, rost and baked, wine and beere, according as it is in other suppers and feasts. Vnto vvhich conceit M. B. by his discourse after ensuing seemeth somewhat to incline. But the common opi­nion of learned men is otherwise, that this place mea­neth the church-feasts of old time termed [...], which were called dominicae caen [...], our lords feasts or suppers, Tertull. i [...] Apologet. [...]. 3 [...]. because they were kept at night in churches, which were in the primitive church, and also after, called Domi­nicae, [...], our lords howses (whence I suppose our name kirke cometh) to vvhich feasts the rich sort con­tributed liberally for the benefite and relief of the poore. Before vvhich as S. Chrysostom supposeth, though others thinke after, the Sacrament vvas also received. Chrysost. in 1. Cor. homil. [...]7 in initio. Sedulius in 1 Cor. cap. 11. But that the vvords of S. Paule meane not the sacrament, S. Chrysostom is very plaine, & the circumstance of the place proueth sufficiently. This supper (saith S. Chry­sostom) might rather be called humaine, then divine, po­tius humana quam dominica, rather private then publike, of private miserie rather then publike charitie, because everie man devoured vp his ovvne supper, and gaue no part to his poore neighbour vvho had brought nothing. But Dominica caena, the supper of our Lord, vvho is charitie it self, the supper of charitie should be common to al. In an other place he called this supper cōmune praudiū, a cō ­mon [Page 246] feast. For examining the coherence of the Apostles vvords, he obiecteth to him self, hovv, to vvhat purpose the Apostle bringeth in the storie of Christs Institution Chrysost. hom. in hac verba Oportet [...] a [...]. se [...] esse 1. Cor [...]1. v. 19. of the b. sacrament. v. 23. Qualis est haec consequentia? what maner of sequele is this? saith S. Chrysostom. Thow hast hi­therto disputed of a common feast or banquet: and doest thow new come in with Christs sacraments? VVhich question he ansvvereth very vvel, as also doth the learned Greeke doctor Theodoretus in his cōmentaries vpon this same Theodoret. in [...]. Corint. cap. [...]1. place: that he brought in the storie of Christs sacrament for examples sake, docens eos facere communes mensas in ecclesi [...]s, ad sacram illam mensam respicientes, ‘teaching that it vvel became them to make their church feasts common to the poore, by regarde and consideration of Christs holy table; that seing he vvithout respect or choise, or such dis­tinguishing betwene rich & poore, indifferētly gaue to al, his ovvne most pictious body aud blud, it might wel become them vvith like equalitie and indifferency [...]o cō ­municate their earthly and fleshly bankets.’ And thus much is after a sort confessed both by Calvin and Beza, though they yet cal the sacrament by the name of the Lordes supper. For Calvin graunteth, that as among the Iewes and also Gentils, it was a custome to accompanie their sa­crifices Calv. in 1. Cor cap. 10. v. 7. made in the honour of god with frindly banquets amōg themselues, so the first Christians brought the same fashi­on of banquetting in to the church, and called them agapas; charities, or feastes of charitie, & vsed them vvith the Ibi cap. 11. v [...]1. administration of this sacrament. VVhich after grovving to an abuse, the Apostle seeketh here to amend. And Be­za vvriteth, that the first Christians were wont to minister the Beza in. Ac­ta. Apost. cap 2. v. 42. holy supper of the Lord, amonge these feastes which were cal­led agapae: vvhich in an other place he calleth sacra cōvi [...]is, sacra ecclesiae conviuia. and fraterna ecclesiastici caetus c [...]nvi­via: Beza in 2. Pet. 2. 11. Idem in Iud. [...]. holy feasts, holy church feasts, and brotherly banquets of the ecclesiastical congregation; among vvhich feastes that the supper of the lord vvas also ministred, it may appeare (saith Beza) by S. Paule 1 Cor. 11. where he goeth al out to cor­rect that custom, which was many ways corrupted. VVhich [Page 247] being so, that S. Paule here goeth about to correct that abuse, then must needs those vvords vvhich go before the in­stitution of Christ (beginning after versu. 23) be vnder­stood of such church feasts so abused, and then dominicae caena can not apperteyne to the sacrament, vvhich after is brought in thereby to correct that custom and abuse of our Lords supper, vvhich is expressed before as sovvly cor­rupted. And the vvords of them selues if they be taken 1. Cor. 11. v. 20. 21. as S. Paule vvrote them & the old Translation expresseth them (and not as they are peruerted in the Geneva translation) and examined vvith indifferent iudge­ment, can beare no other sense. For these vvords, VVhen yow meete together, this is not to eate our lords supper, for that every one preventeth and falleth to his owne private supper, and one is a hungred, another is drunke, can haue no other proper & natural resolution then this: ‘vvhen yow meete together, that vvhich yovv eate, is not that publike ecclesiastical & brotherly supper of charitie, of god, of Christ and his church, vvhich should be common to al the so­cietie of Christians, but it is a private & peculiar supper voyd of al charitie & brotherly loue, vvhere one devou­reth al, an other hath nothing, one hath to much and is drunke vvith abundance, vvhen many other poore Chri­stians stand by & get never a morsel of bread, or draught of drinke.’ This is the true sense of the place of S. Paule, & of this vvord vsed in that only place, & no vvhere els in the scriptures: & this sense both Beza and Caluin geve after those auncient doctors. And therefore M. B. hath litle reason to cal the sacrament the lordes supper by this authoritie. And if the compilers of the Scottish Publike pray­er booke had no other reason but this, they might as vvel haue called their sacrament, as our Enghish do, by the name of Cōmunion, which cometh somwhat neerer to S. Paules phrase, then this of the Lords supper, vvhich is not so probable to be S. Paules meaning. Albeit nether is The sacramēt not called Cō ­munion in the scripture. that vvord Communion (truly to speake) geuen to the sa­cramēt ether by Apostle or Evangelist in al the scripture. For as the lordes supper, so the Communion, in the scripture [Page 248] never signifieth (as Beza also noteth) communion in the sacrament, but in civil offices of loue and charitie, in impar­ting Beza in Ac­ [...]a ca. 2. v. 42 our goods and substance, as mony, cloth, meate and drinke to our brethern vvhich need: & so is it takē Rom. 1 [...] 26. 2. Cor. 9. 13. Hebr. 13. 16. Pro sacris vero mysterijs, nusqua [...] legi in novo testamento absolute positum hoc nomen (Cōmuni­onis. (But [...]ne ver read in the new testament, that the word (Cō ­munion) put absolutely signified the holy mysteries, saith Beza. And if it be not found in the nevv testament, I suppose it is not found in the old: and so nether the English, in cal­ling their signe a Communion, nor the Scottish in terming theirs the Lords supper, folow the word of the Lord; but ether their owne vvord, or the vvord of some man, vvhom they make lesse account of then of them selues.

2 ¶ The other name, our lordes table, is in deed referred to this sacrament. But vvhereas M. B. after Caluin, argu­eth from that vvord, that because it is a table, not an altar, Calv. Iustit. lib. 4. cap. 18. [...]u [...]. 12. therefore vve should sit at it, & not stand; we should take and receiue, not offer and propine, these arguments are such, as become ministers to make. For first of al, the vvord (table) in the scripture is indifferent for a table & an altar Exod. ca. 37. ca. 39. ca. 40. [...]. Reg. 7. Proverb. 9. [...]. as appeareth continually in the old testament, in descrip­tion of the tabernacle first, and Salomous temple after: vvhere there vvere tables, mensae, not for the priests and their vvives to sit at, but for the priests alone to stand at, & to do things apperteyning to sacrifice. And the prophete Malachie in one verse, both according to the Malach. 1. 7. [...] [...] Altare, Mensa. Isas. 65. 11. Hebrevv, Greeke, and Latin, calleth it mensam Domini, & also altare Domini, the table of god, and the altar of god, sig­nifying an altar or place to offer sacrifice on, by ether vvord indifferently. And the Prophete Esay rebuketh the Iewes, for that they forsaking our lord, erected a table, mensam, to fortune, and offered sacrifice on it. VVhich the English Bibles both of king. Edwards time, & this present time translate, ye haue set vp an altar vnto the false Ann [...]. 1552 Ann [...]. 1560 goddesse, the vvord ( Mensa) according to the most com­mon vse of al languages, and al Ecclesiastical and holy vvriters, bearing equally both senses: & most assured it [Page 249] is, that it signifieth so in that place of S. Paule, as hath 1. Cor. 11. [...] Before, pa. 1 [...] 19. bene proued. And from this vse of scripture, al holy fa­thers both Greeke and Latin, al auncient Liturgies, and our common Masse-booke, vvithout any such imagina­rie In the church an Altar and a Table. scruple of sitting, name the place of our Christian sacrifice, at some times an altar, at some other times a ta­ble: albeit for ech name the church can yelde a more spe­cial and seueral reason; for that it is first an altar to offer A Sacrifice and a Sacra­ment. and propine to god, and afterwards a table to take and re­ceiue for our ovvne benefite. Both vvhich S. Austin very divinely conioyneth together thus. Mensa quam sacerdos August. d [...] Civitate. lib. 17. ca. 20. noui testamenti exhibet de corpore & sanguine suo &c. The table which our sauiour the high priest of the new testament prouideth of his body and blud, is that sacrifice which hath suc­ceded in place of al sacrifices, which in the old testament were offered in shadow and figure of this to come: for that in place of al those manifold sacrifices and offerings, his body is now first offered to god, & then delivered to the communicants. VVhere vve see S. Austin, an other maner of Theologe then M. B. not to oppose an altar and a table, offering and receiuing, as though one destroyed the other: but to cou­ple and conioyne them as coherent one to the other, de­claring plainly, that in the church Catholike there is an altar for the honour of god, there is also a table for the commoditie and consolation of Christians, first to do sa­crifice Altars in the primitiue church. to god, next for Christians to participate of the same sacrifice. And that from the Apostolical age & vsage the first primitiue Christians evermore vsed altars Martial in [...] epistola ad Bur [...]gal. ca. 3. Dionys. Ecclesiast. Hierare. ca 3. Origen in Le­o [...]c. homil. 4 Tertull. lib. de pamtentia. Cyprian lib. [...] epist. [...]. to sacrifice on, vve find recorded by the most auncient Christian vvriters, vvhose monumēts are yet extant, as namely S. Martialis, S. Denis Areopagita, Origen, Tertullian, and S. Cyprian, to omit al later fathers, as Eusebius, Optatus, S. Hierom, S. Ambrose, S. Gregorie Nazianzene, S. Chrysostom, S. Austin, by al vvhich it is most cleere that then altars vvere every vvhere buylt in Christian churches to this very vse of offering sacrifice to God. So that M. B. collection, from a table to inferre denyal of sa­crifice, to improue standing and iustifie sitting, is very [Page 250] vveake (to say the least) & prophane; as vvhich procee­deth from one, vvho seemeth to measure and define the table of gods church, by the order vvhich him self, his vvife and domesticals vse at their ovvne table: & besides it conteyneth a certaine scorne and disgrace of the En­glish Comunion, in which although they haue nought els but a bourd or table as it is there called; yet al sitting The English communion. is quit barred, and the bretherne which communicate, are commaunded to kneele humbly on their knees; and the minister him self some time to stand, some time to kneele but neuer to sitte.

3 ¶ Amongest the auncient fathers, 4. names he findeth attributed to the sacramēt. They called it (saith he) a publike action: & this was a very general name. 2. Sometimes they cal­led pa. 57. 5 [...]. it a thankesgeuing: 3. sometimes a banquet of loue: and 4. at the last in the declining estate of the Latin kirke, & in the falling estate of the Romane kirke it began to be perverted: & with this decay there comes in a perverse name, and they cal­led it the Masse. This last word he most of al dislikes: and vvhy? for that by processe of tyme, corruption hath prevailed pa. 58. so far, that it hath turned over our sacramēt in to a sacrifice: and where we should take fro the hand of god in Christ, they make vs to geue. This is plaine idolatrie. And therefore where the word was tolerable before, now it is no ways tolerable. To speake a litle of these 4. names, although the sacrifice be a publike action, yet vvhere the fathers vsed to cal it so as by a particular name, is hard to find. In the church of Christ, catechizing before baptisme, baptisme it self, is & hath bene vsed as a publike action; so hath the geving of orders, and making priests, confirmation, preaching, and diuers other sacraments, and ecclesiastical offices: yea in some respect these haue bene far more publike actions then the sacrament; for that many vnchristened vvere publikely admitted to catechismes & preachings, vvhich vvere carefully excluded frō being present at the celebration of the sacrifice or sacrament, both in the Chrysest. ad Ephes. hom. 3. See chap. 13. num. 1. Greeke & also Latin church. And therefore this name is il applied by M. B. In deed the Greekes called it [...] [Page 251] vvhich vvord among prophane vvritiers signifying any publike ministerie or office, by the Apostles and aunciēt fathers vvas restreyned to the publike Christian sacrifice, Before, pag. 17. that is, to the masse, as hath bene more at large declared before. Priests of the new testament celebrate the mystical li­turgie Theodoret. ad Hebrae. ca. [...]. or sacrifice: mysticam liturgiam vel sacrificium pera­gunt, saith Theodoretus. And the Greeke fathers in this sort made the vvorde liturgie, as proper to the sacrifice in the Greeke church, as the very vvord masse signifieth the same sacrifice in the latin church: vvhen as in the meane season, al those forenamed sacraments, and other functions, vvere publike actions, and yet not liturgies. The terme, banquet of loue, is somvvhat more straunge, & as I thinke, more seldom vsed. True it is, the sacrament is a banquet of love, as vvhereby vve are moved, first to loue god, and then one an other; as likevvise it is a banquet of faith, of peace of mildnes, of patience, of mo­destie, Galat. 5. 22. of sobrietie, of chastitie, of al vertues, vvhich gods holy spirite especially by meanes of this blessed sacrifice vvorketh in the receivers. But yet to say, it vvas so named by the auncient fathers, is somvvhat avvry. And I sup­pose [...] M. B. by his banquet of love (so to speake like a Pro­testant) or rather after the old fashion, the banquet of cha­ritie, meaneth the church feastes called charities, [...] whereof I haue spoken before. VVhich banquets of cha­ritie Before, pag. 245. 246. albeit they vvere charitably made for relief of the poore, and that about the time of ministring the holy sacrament; yet the fathers vse not by that name to ex­presle this sacrament. The name of Eucharist, Thankes­geving, is far more common. Mary M. B. must note, what the fathers meant thereby: not as the Zuinglian VVhy the Sa­crament is called the Eucharist. Protestants would perswade the simple, as though it were nothing but a verbal thankes-geuing to the Lord for Christs passion & resurrection, vvith a remembrance thereof by eating bread, and drinking vvine or beere: but they called it so, for that in the church sacrifice, princi­pally & most effectually thankes are gevē to god for his infinite benefites, according as S. Austin vvriteth: VVhat is [Page 252] a more holy sacrifice of praise, thē is geving thākes to god? And August. lib. contra adver­sar. legis et prophet. ca. 1 [...]. wherefore are more thākes to be gevē, then for his grace which we haue receiued by Christ Iesu our lord. Quod totū fideles is ecclesiae sacrificio sciunt: al which the faithful know how it is performed in the sacrifice of the church, of which (church sacri­fice) al the sacrifices of the old testamēt were shadowes. VVhich Ibid. ca. 20. Vide [...]und [...]m d [...] [...]iuitate dei [...]. 1 [...]. ca. [...]5. [...] lib. 19 cap. 23. sacrifice of praise and thankes-geuing he in a number of places expresly calleth the sacrifice of Christs body: and that it was offered, not by al Christians a like, but by a certaine order of priesthod, as he plainly declareth in the same booke, and proveth out of the scriptures.

4 ¶ VVhere M. B. saith, that the name Masse came in vvhen the sacrament began to be perverted, the Latin kirk to decay, & the Romane kirk to fal, by this vve learne vvhen according to M. B. censure the Romane church fel. For euerie Protestant allovveth it a time of puritie & integritie, according to his ovvne humor & fansie; some 300. yeres, some 400. some 500. And thus far our En­glish Ievvel extended the puritie & florishing estate of the Latine, especially the Romane church: & some allovv it 200. yeres more. But for the first 400 or 500. yeres, Praise of the Romane [...]rch. fevv of the learned Protestant; make any doubt, but that the Romane church vvas pure and sincere in al parts of religion. So taught one of our English P [...]otomarty [...]s Ridley prelate of London in these vvords: The patriarch of Fox Act. and monuments pag. 1 [...]59. R [...]me in the Apostles time and long after, was a great mayn­teiner and setter forth of Christs glorie, and above al other countries & regions, there especially was preached the true gos­pel, the sacraments were most duly ministred. And as before Christs coming it was a citie so valiant, that al the world was subiect to it, and after Christs passion divers of the Apostles there suffered persecution for Christs gospel: so after that the Emperors became Christians, the Gospel there florished most. Ievv. repli [...] cont' [...] Har­ding. a [...]t. 4. Diuis. 14. [...] [...]1. pa. 24 [...]. 2 [...]. S. Austin (saith our M. Ievvel) and other godly fathers, right­ly and wel in old time yelded great reverence to the see of Rome, as for diuers other reasons, so also for the puritie of reli­gion, which was there preserued a long time (600. yeres after Christ) without spot. For which puritie and constancie in the [Page 253] same, that church was most famous aboue al others, and might be a standard vnto them. And Iohn Calvin vvriteth; Because Calv. Institut. lib. 4. ca. 2. num. 2. [...]. it was a thing notoriously knowen, & true without al questiō that from the Apostles age vntil theirs, there was no alteratiō of doctrine, nether in the church of Rome, nor in other places; ‘the fathers tooke this for a principle and sure ground, able to overthrovv al errors, vvhich nevvly sprong vp, that they gainsayd the truth vvhich’ had bene constantly preserued and maynteined by common consent from the time of the Apostles. VVhich iudgement of Calvin and those other learned Zuinglians I note, to control M. B. rash sentence in deputing the fal and decay of the Romane church to that time, vvhen by these mens more sound & more learned verdit, that church vvas most pure & per­fit: and withal hereby I can plainly convince him of fals­hod and heresie in preaching as he doth. Touching the first, the sacrament (saith he) began to be peruerted and turned in to a sacrifice with the falling estate of the Rom. kirke, and them comes in this peruerse name of the Masse. VVhen was this? About 400. yeres after Christ. For then vve find this Name of Masse, in the [...] church. name (masse) in the Councels & Doctors vvritings ap­plied more commonly to such signification, as vve novv vse it. S. Ambrose in Milan testifieth of him self, that he said Masse, missam facere caepi. Ambros. lib. 5. epist. 33. [...]. Leo maketh mention of the same, epist. 81. ad Dioscorum, & 88. ad Episcopos Germaniae & Galliae. S. Austin sermo. 91. de tempore, & 237. & 251. Cassian. lib. 2. Canon. orat. noctur. ca. 7 & lib. 3. canon. diurn. oral. cap. 5. 6. 11. lib. 11. ca. 15. Yea some bishops & martyrs of the Romane see, far more aunciēt then any of these vvriters, vse the vvord, (though seeldō) as appeareth by S. Damasus in Pontificali, in Alexandro 1. & by Papirius Massonus de Episcop. vrbis, lib. 1. fol. 11. in Pio. 1. As for Councels, in sundry very auncient, as in Concilio. Rom. sub Sil vestro 1. Concil. Carthag. 2. can. 3. Car­thag. 4. ca. 84. Concil. Agathensi, ca. 21. & 47. Concil. 3. Arela­ten. cap. 3. Concil. [...] A [...]lianen [...]. ca. 28. Concil. Milevit. cap. 12. both the masse is plainly named, and the distinction of masses vsed in the primitiue church is described, the [Page 254] one called missa catechumenorum, the other missa fidelium, the masse of learners or novices in the faith, to vvhich al indifferently vvere admitted, Heretikes, Iewes, Paganes: & the masse of pe [...]e baptized Christians, from the pre­sence and sight of vvhich masse, not only the forenamed Heretikes, Iewes, and Pagans: but also the vnchristened Catec [...]eni. though otherwise favoring Christianitie, yet for reve­rence of these dreadful mysteries vvere excluded. Thus vve find, that long vvithin 500. yeres after Christ, the name of Masse vvas very frequent in the Romaine and Latin church, vvhen as yet that church vvas far from de­cay and fa [...]: nay vvhen according to Calvin, and those other famous Superintendents, the church of Rome was most pure, and had altered nothing of the doctrine received from the Apostles, but for her constancie in reteyning the [...]a [...]e, might serue for a Standard and light to al other churches of Christendome.

5 ¶ By vvhich ground also and graunt of these excellent men, I condemne secondly M. B. his preaching of here­sie, vvhereas he saith, that when the sacrament was turned in to a sacrifice, it was idolatrie: and that forsooth began Sacrifice vsed before the na­ [...]e of Masse [...] knovvē vvith the name of Masse. For vvith this perverse name Masse, the sacrament began to be perverted. This collection I say is very foolish, vvicked, & heretical. For if in collec­ting the 4. names vvhich out of the aūcient fathers he attributeth to the sacrament, he had faithfully told his auditorie vvhat he had found, he could not haue so blindly stumbled, as to vvring idolatrie out of a sacrifice, or preach that the sacrifice began vvith the name of Masse, vvhereas the more auncient fathers cal the sacrament a true sacrifice, some hundreds of yeres before the decaying and falling time of the church vvhich he signifieth, that is, before the name of Masse vvas practised. And vvhen the name Masse began to grovv in vse, even then they stil reteyned that other more auncient terme; and ca­led it stil sacrifice both in preaching & vvriting, ten, yea tvventie times for one, more oft then Masse. And there­fore to make the name Masse any occasion of the sacrifice, [Page 255] vvhich name and beleef of sacrifice vvas vniversal, at lest 200. or 300. yeres before the name of Masse grevv in vse, is as poore and peevish a devise, as lightly might fall in to a sicke mans brayne. This is to set the cart before the horse, to make the river cause of his fountayne, to make the child beget his father; as much as to charge Sacrifice in the church, e­ver beleeued & professed. M. B. vvith the invention of heresies published by his father Iohn Calvin, or his great grandfather Iohn VVi­clef. For in S. Ireneus, Tertullian. S. Cyprian, vvhich vvere 200. yeres before S. Ambrose, S. Austin, and S. Leo, vve find in a number of places mentioned no lesse the sacrifice then the sacrament of the Eucharist, & as pro­perly a sacrifice as a sacrament: a sacrifice not metapho­rical or general for al Christians to offer in faith and spirite, but peculiarly and specially to be offered in the church by a certayne order of priests. And vvhere M. B. found the sacrament called a banquet of loue, or a pub­like action (if ever he found it) he might haue found it a hundred times more commonly called a sacrifice, if his eyes or vvil had bene as indifferent to haue seene and marked the one as the other. S. Ignatius scholer to the Before pa. 20. [...]1. Apostles, calleth our Eucharist or Sacrament, a true sacri­fice, even the flesh of our Saviour: S. Ireneus, the new obla­tion Dionys. eccle­siast. Hierarch cap. 3. Tertull. lib de veland virgi­nib. & lib, [...] exhortatio. castitati [...]. Epiphā. hares. 79. Hippolit. oratio. de Antichristo. apud▪ Ambros lib. 1. Officio­rum ca. 41. or sacrifice of the new testament: S. Cyprian, a true, per­fite and ful sacrifice, which Christ commaunded to be offered; Dionysius Areopagita, the healthful sacrifice, offered by a priest according to Christs ordinance: Tertullian, the sacrifice which only men offer & no wemen: as also after Tertulli an, Epiphaniꝰ teacheth more at large: S. Hippolitꝰ martyr who lived in Tertullians time, the pretious body & blud of Christ, which sacrifice bishops purely offered to God, & vvhich sacrifice should be taken away and suppressed by Antichrist: S. Laurence that most glorious martyr, the sacrifice which the blessed pope Sixtus was wont to offer, S. Laurence serving him as his deacon. Finally, the most auncient & Apostolical Councel of Nice, the sacrifice & host which ta­keth Concilium Nicen., cap 1 [...] away the sinnes of the world, offered to god by priests, who only, and not deacons, haue power to offer the same. Now, [Page 256] if from these, vvho al lived before S. Ambrose & S. Austin Sacrifice of the church ouer beleeued and professed. vve shold shew the like of the doctors & writers of that age, it were easie to fil a booke vvith most cleer testi­monies proving this vndoubted veritie. For euery vvhere in every famous Catholike vvriter, this sacrifice is in vvord and deed with such evident & pregnant circum­stances described, as no sophistrie and cavillation of out aduersaries, no not of M. Ievv. him self the veriest vvran­gler of al, can serue, but they must needs acknovvledge, that such vvas the faith of that pure & primitiue church. The general councel of Ephesus calleth it, the holy, lyfe-geving, Before, pa. 22 Concil, Chalce­don. Act. 3. pa. 112. Concil Tol [...]ta. [...]. cap. 5. and vnbluddy sacrifice. The great general councel of Chalcedon of 630. bisshops, the vnbluddy host offered in the church, the vnbluddy and dreadful sacrifice. The first councel of Toledo, the daylie sacrifice. S. Hierom, the daily sacrifice of Christs body, which Priests haue power to offer. Hie­ron Hieron. Tom. 2. lib. 3. contra Pelagia. pa. 305. & lib. contra Luci­feriano [...]. pa. 136. Eusebius Caesariensis, the ful, most holy, & Eusebius. dreadful sacrifice, the pure host sacrificed after a new fashion according to the order of the new testament. Euseb. lib. 1. de­monstratio. Chrysost. Evangel. ca.. 10. S. Chrysostom, the cleansing sa­crifice, the same which Christ our high bisshop first offered. Chrysostom. ad Hebraeos, ca. 10. Homil. 17. Theodoretus, Theodoret. the immaculate lamb, not such a one as the Iewes offered void of reason, but that helthful lamb which taketh away the sinnes of the world. Theod. questio. 24. in Exod. & in psal. 97. Augustin. S. Austin in a number of places▪ The true, only, & singular sacrifice of the new testament. lib. 3. de baptismo contra De­natist. cap vltimo. De spiritu & litera ca. 11. Contra Cresco­nium lib. 1. ca. 25. The sacrifice which Christ ordeyned of his owne body and blud according to the order of Melchisedech. Tom. 8. in psal. 33. pa. 157. A true sacrifice and cleane, offered according to Melchisedechs order from the east to the west. psal. 39. pa. 238. psal. 106. pa. 863. As true and real a sacrifice as any was in the old testamēt. Tom. 2. epist. 49. quasti [...]. 3. and vvhich hath succeded and vvas appointed by Christ in steed of those auncient legal and Iudaical sacrifices. De Ci­vitate dei lib. 6. cap. 20. lib. 16. ca. 22. Contra adversar. legi [...] [Page 257] & prophetarum ca. 20. S. Ambrose. VVe priests offer sacrifice Ambros. for the people. VVe offer, albeit weake in respect of our private life, yet honorable in▪ respect of our sacrifice: because our sacrifice is the body of Christ him self. Ambros. psal. 38. pa. 527. Of vvhich sacrifice S. Ambrose had so reverend a regard, that he durst not offer it, if Theodo [...]ius the Emperour being excommunicate, vvere present. lib. 5. epist 28. And so forth, in every Doctor & vvriter of that age. VVith more re­hearsal of vvhose sentences I vvil not trouble the reader, the thing being knowen and manifest, and confessed by our more learned and lesse impudent adversaries. For thus much Calvin him self graunteth▪ and vnto al these and such like authorities of the most auncient, pure and Calv. lib. d [...] vera ecclesi [...] reformāda ratione. primitiue church he maketh this rude & blunt ansvvere: VVhereas the Papists obiect, that the anncient fathers accor­ding to the scriptures professe, that in the church there is an vnbluddy sacrifice: in the one part they erre, in the other they lye. For scriptures they haue none. As for the authoritie of the fa­thers, it skilleth not; nether is it reason that we depart from Contempt of the auncient fathers & primitiue church gods eternal truth for their sake. And therefore that vnbluddy sacrifice which men haue devised, let them hardly reserue and take to them selues. And in his Institutions he confesseth, that the very maner of ministring the supper as it vvas Calv. Institutio. lib. 4. cap. 1 [...]. [...]um. 11. vsed by the auncient fathers, had nescio quam faciem reno­vatae immolationis, I knowe not what forme and fashion of a sacrifice reiterated. And els vvhere he saith, he can not ex­cuse Idem lib. d [...] cana Donu [...] the custome of the auncient primitive church, for that in their very behaviour and church maner, they expressed a cer­taine forme of sacrifice, vsing almost the very same ceremonies, which were vsed in the old testament. VVherein al be it he go somvvhat to far; yet this maketh a plaine demonstra­tion, Sacrifice of­fered in th [...] primitive church. that the auncient fathers never doubted of a true & real sacrifice, vvhich they vttered in most plaine & signi­ficant termes, vvhen they vvrote or preached, and ex­pressed by the very forme, rite and maner of sacrificing, when in the church they ministred it. And thus much being true and for true confessed, vve see the vanitie of M. B. his deduction, that the sacrament vvas perverted to [Page 258] a sacrifice, vvhen it began to be called masse: vvhereas it vvas called & vsed as a sacrifice both among the Greekes (vvho vntil this day never called it masse) and also among the Latins, so long before the name of Masse came in vse; in deed ever since Christ and his Apostles time, as hath bene declared. And therefore whereas M. B. ma­keth Chap. 1. it idolatrie to vse the sacramēt as a sacrifice, he there­by very heretically condemneth as idolatrous, the first, the most auncient and Apostolike primitiue church, yea consequently the Apostles them selves; for that he con­demneth that church of idolatrie, vvhich nether in this point, nor in any other, had departed from the Apostles doctrine, but stil reteyned most constātly that, vvhich by Christs Apostles vvas delivered vnto them, as Ievvel, Rid­ley, & Calvin, to their ovvne eternal condemnation (ac­cording Ti [...]. 3. 11. to S. Paules most true sentence) confesse.

If M. B. thinke any great force to be in these his words, Obiection of M. B. and Luther Tom. [...]. lib. de Cap­tiv Babylon. Robur meum principal▪ [...] argumentum capitale. that vvhereas vve should take the sacrament from the hands of Christ, we contrariwise offer it to him, which Luther coun­teth vnansvvereable; and in his rayling libel against king Henry the 8. calleth it his principal strength and capital ar­gument; let him knovv, that in vulgar Theologie it is so childish, as nothing can be more. For if vve may not of­fer to god that vvhich god mercifully geveth to vs; vve must offer to him nothing at al, not the sacrifice of than­kes-geuing, Ansvvered. not of praise, not of an humble spirite, not of speaking a good vvord, or thinking a good thought: for every good thought proceedeth from him, and is raised in vs by 2. Corinth. 3. 5. his holy spinte; and then doubtles the English commu­nion is very idolatrous, in vvhich the minister in the be­halfe The English communion. of al the bretherne doth offer and present vnto the lord, him self, his and their sowles and bodies, to be a reasonable, holy and lively sacrifice, which can no ways stand for Evan­gelical Theologie, if that we have taken from the hand of god, we may not geve to him. And perhaps for feare of such idolatrie, the Scottish cōmunion taketh so diligent heede that it doth not so much as mention any such offering. But if this be most peevish & sensles: if the prophet Da­vid [Page 259] speake far more divinely, Tua sunt omnia, & quae de manu 1. Para [...]p▪ [...]. 14. tua accepimus, dedimus tibi: al things are thine o lord, and that we haue receiued of thy hand, that render we, and offer to thee in sacrifice; if it be most true that vvhich hath bene sufficiently declared, that this is not only a sacra­ment for the vse of men, but also a sacrifice to the honour of God: if this have bene alvvayes the faith of Christs Ca­tholike church; then to vse the sacrament as a sacrifice, vvhich Christ at the first made a sacrifice, and Christians ever vsed as a sacrifice; this is no idolatrie on the chur­ches part, but rather atheisme, & impietie, & blockishnes on the heretikes part, to suppose that that vvhich vve take from the hand of God in Christ, may not be geuē to god Genes. 1. [...]. cap. 4. 3. againe; seing that vvhich vve receiued from god in our first creation, that is, tight and povver over al beastes and creatures of the earth, vvas yet rendered backe to god in sacrifice, in the vvhole course of the old testament, both in the lavv of nature, and also in the lavv of Moyses.

Of the ends, for vvhich the sacra­ment vvas ordeyned.
CHAP. 13.

This hetherto conteyning those few appel­lations of the sacrament, M. B. calleth the first head general of this his second sermō. The next head general is, why the sacraments were appointed. VVhich endes he maketh [...]. [...]nd [...]. 1 pa. 60. to be 4. The first, vvhich is the principal, he decl [...]reth thus: This sacrament was instituted in the signes of bread and wine, and was appointed chiefly for this end, to re­present our spiritual nurriture, the ful and perfit nurriture of our sowle. That as he who hath bread and wine, lacks nothing to the ful nurriture of his body, so he who hath the participation of the body and blud of Christ, lacks nothing to the ful and per­fite nurriture of his sowle. To represent this ful and perfite nur­riture, the signes of bread and wine in the sacrament were set downe and instituted. Thus much for the first. The second end, wherefore this sacramēt was instituted is, that to the world 2 [...]a. 6 [...]. & to the princes of the world who are enemies of our profession, we might testifie our religion & maner of worshipping god: and that we might also testifie our love towards our bretherne. [Page 261] Because I meane not to make any great stay vpon these in several, I vvil therefore ioyne them al together, & af­ter in fevv vvords shevv vvhat is amisse in any of them. The third end is to serue for our special comfort and consola­tion: 3 to serve as a souerain medicine for al our spiritual disea­ses. And when we find our selues ready to fal, or that we haue fallen, by the world, the flesh, or devil, and wold fayne flee away from god; god of his infinite mercy hath set vp this sacrament as a signe on a high hil, to cal them again, that haue run shame­fully 4 pa. 61. away. The fourth and last end, is that we might render him thankes for his benefites. These are the endes, for which M. B. teacheth vs this sacramēt was ordeyned, vvhich as they conteyne some truth, so yet are they very vnperfite and omit that, vvhich in this sacrament, and every sacra­ment The fourth. Before, pa. 251. 252. The second. of the nevv testament, is principal. Of the fourth end hath bene spoken before in the name of the Eucha­rist, and therefore I vvil passe it ouer here. The second is in part true, in part false, but no vvay proper or peculiar to this sacrament, as he affirmeth. True it is (as S. Austin August. To [...] 6. contra [...]a [...] stū. lib. 19▪ [...] 11. 12. writeth) that men can not be gathered together in to any fashion of religion ether true or false, except they be vni­ted with some societie of visible signes or sacraments. And therefore both among the faithful & faithles, Iewes and Pagans, as likevvise Ievves and Christians, the sacra­ments are some signes of mutual love and benevolence, and by them we testifie our religion, as Christians to­wards the true god, so infidels to the false. But as this is a proprietie or qualitie incident to sacraments of al sortes be they Pagan, or Ievvish, or Christian: so to make it one special end, why this sacramēt was ordeyned, is cleane wrong and vvithout al apparence of truth: & there is no sentence or vvord in the vvhole scripture vvhich insinuateth any such matter: whereof more shal be said when I come to talke of the first and principal end. The Ievves for that they vvere circumcised, loved doubtles one an other the better, and this vvas some cause of mutual loue; yet vvas not this the reason vvhy circumcision vvas ordeyned. Like vvise the eating of their paschal lamb together, was one [Page 262] good occasiō to mainteyne love & vnitie: yet was it no cause or end, why that sacramēt was instituted: much lesse vvhy the sacramēts of the nevv testamēt were ordeyned, which haue more diuine causes of their institution, and worke more diuine & celestial effects, then did those car­nal & Iewish sacramēts. The like is to be said of that other A manifest falsitie. part, vz, This sacramēt was instituted to the end that to the princes of the world▪ who are enemies of our religiō; we might of enly [...]vow & testifie our religion. For which opiniō, there is ne­ver a word or sillable in al the new testamēt: & it is spokē without al learning, sense, or reasō. Doubtles in the primi­tiue church, vvhen the Saints, & martyrs, & Apostolical men were most abundātly endued with gods holy spirit, & most perfectly knevv the vse of this sacrament, if this The Sacramēt kept from the sight or knovvledge of Infi­dels. had bene any end, vvhy Christ ordeyned it, that by the vse of it they should testifie and openly avow their reli­gion to Christs enemies; they would not so diligently haue excluded al Pagans and infidels from the presence of this sacrament, as before is noted. It should not haue Pag. 254. bene so carefully provided against not only Pagans and infidels, but euen the very Christians in mind, yet vnbaptised, that al such should be debarred from seing this sa­crament, as we find they were by the order of al the aun­cient Masses or Liturgies: amongest which that of S. Iames the most auncient, hath this precise rule, when af­ter certain general prayers they approched to the cele­bration of this dreadful mysterie, Nullus Catechumenorum Missa D. Iacobs. &c. let none of the learners or novices in Christian faith, let none of them which are yet vnbaptized (to which number the other Apostles adioyned, by witnesse of S. Clement Clement Con­stitut [...]. Apostolic. lib. [...]. [...]. 15. nullu [...] infidelis, nullus haretic [...]s: let no Pagan or infidel, let us heretike) let none of them, which may not lawfully pray with vs, enter in. Recognoscite vos invicem: haue regard and consi­der wel one an other. The like whereof we find practised 400. yeres after in the masse of S. Chrysost. VVhere after Chrys [...]. [...]n M [...]. cap. 7. [...]. [...]. the gospel, when began that masse which was called missa fidelium, the Deacon speake as before in S. Iames masse: Quicunque Catechumeni recedite: Al yow that be [Page 263] novices or learners in the faith, depart. Let no novice, but only the faithful remayne. If this had bene one end, why this sacramēt was instituted, what meant the most auncient fathers, bishops and doctors, both in the first church, vvhen al was ful of Pagans & enemies of Christ, and also many yeres after, even in the time of S. Austin, when Christians vvere far more multiplied, and the go­vernement of the world was in their hands, yet so long as Pagans lived among Christians, stil to conceale the knowlege of this sacrament from the eye and vnderstan­ding of the enemies of Christs religion? which they did Reverence of the [...]en [...] father▪ to­vvards the Sacrament. so diligently and so generally; that in S. Athanasius, it is obiected as a great impietie and straunge act to his ad­versaries the Arrians, that they talked of such matters in the audience of infidels. For thus he chargeth them. Thorough the iniquitie of these Arrians, inquirie and ex­amination Athanas [...]: in 2. Apolog. pa. 296▪ 297. was made of church matters, of the chalice and ta­ble of our lord, in the presence of the civil governour and his troupe of soldiars, in the audience of Iewes a [...]d Pagans; quod nobis incredibile atque admirable visum est: which to vt see­med a straunge case, and very vncredible. For what man wil not count it detestable, before a foreyne iudge, in the presence of novices and greene Christians, and (that worse is) of Pagans and Iewes, to make disputes of the body and blud of Christ? Did these blessed saints thinke one end of this sacrament to be, that they might openly testifie their religion and maner of worshipping to the Infidels enemies of Christ, vvho would not speake of their maner of worship­ping, of this sacrament, of the chalice, of the altar, in the hearing of infidels and enemies of Christ? And this same closenes we find cōtinually in the fathers writings; in such sort, that cōmonly when they wrote & preached, they vsed secret speaches, as it were watch words to signi­fie their meaning, to the end they might conceale this sa­crament from Pagans & infidels, & make the knowlege of it proper and peculiar to Christians; whereof to omit the more auncient writers, whose vvritings every where shew f [...]ith such their vvarines and circumspection, even [Page 264] in S. Austin, vve find that the same secret maner of spea­king and preaching vvas yet continued. As for example, to note a fevv places out of one of his bookes. Then (saith [...]gust. [...]om. [...]. in psal. 33 he) that sacrifice of Christes body and blud was not, quod nor [...] fideles: which the faithful know wel inough. VVhich sacrifice is Ibid. now in practise thorough the whole world. Again. Christ [...]coke in to his hāds quod fideles norunt: that which the faithful know. Again It is a true sacrifice: quod fideles norunt as the faithful Ibid. in psal. 39. Ibid. in psal. [...]03. know. Again. VVhat is that, which in the church is secret and not publike? The sacrament of baptisme, and the sacrament of the Eucharist. Opera nostra bona vident & Pagani, sacraments vero illis occultantur. The Pagans them selues see our good workes: but as for our sacramēts they are [...]id frō them. Again. Ibid. in psal. [...]09. Thow art a priest for euer after the order of Melchisedec: fideli. bus loquor; I speake to the faithful. If the no vices▪ Cat [...]chumeni▪ vnderstand me not, let them shake of their slouth, let thē make hast to knowlege. It is not convenient to vtter our mysteries to them. And so [...]th in a number of like places. VVhereby we see the old Christians did not account this to be one end, why this sacramēt was ordeined. For doubtles if they had, the first primitiue Christians & most constant mat­tyrs in the citie of Rome vvould never have sought out those cryp [...]a, those hid secret g [...]ottes & vaultes vnder the earth, those desert & solitarie places: they vvould never so studiously have mett in the nights, in out-corners, far of from the sight, concourse & presence of the Pagans▪ not­withstanding never so many proclamations made by the persecuting Emperours. If Christs ordinance had bene to the cōtrarie, the Apostles vvould not haue ministred the Act. [...]. 46. Act. 3. 11. ca. 4. [...]. &c. sacrament in private hovvses, but in the open streetes. And as in the temple of Salomon and places of most re­sort, in synagoges, and publike consistories they preached Christ in the face of Christs enemies, and enemies of Christian profession; so there also vvould they haue mi­nistred the sacrament. VVhich although M. B. & his vvise ministers in quiet times can speake of, and say, so they should have done: yet I vv [...]ne both he and they vvould haue bene better advised before they did it, if them selues, [Page 265] vvere put to the trial.

¶ His third end is true, if it vvere spoken and applied to Christs holy sacrament: but being applied to the Scot­tish signe or Geneuian seale, is very fond and ridiculous: vvhich because it dependeth on the first end, vvhich is [...]. the principal, therefore by shewing the vanitie of the first I shal consequently vvith one labour declare the baldnes of the third. In the first he saith, that this sacrament was ap­pointed chiefly for this end to represent our spiritual nurriture. VVhere vve learne, that the chief grace of these mens sa­craments is, to figure & represent: vvhich end M. B. pro­veth vvith no other reason, then his ovvne only bare vvord and authoritie. And therefore as before, so here & every vvhere perpetually, let the reader marke, hovv these men having of them selues invented & coyned vs a de­finition of sacraments, and [...]iamed the nature and vse of this sacrament especially, in their ovvne forge & brayne, stil confirme it by their ovvne only vvord: never men­tioning S. Paule, or S. Peter, or Gospel, or Epistle, or any sacred authoritie of god or man. For in vvhat chapter of Sacramēt [...] not [...]rdeyned chiefly to sig­nifie. al the gospel, or al S. Paules epistles, find they that this sa­crament vvas chiefly instituted to represent, to signifie, to fi­gure our spiritual nurriture? being in deed instituted for this end, to nourish, to feed, and actually to preserue vs to life spiritual and eternal: as Christ came in to this vvorld not chiefly to signifie, to represent, to figure, to teach our redemption and reconciliation, but truly to vvorke it & performe it. Not that I deny the sacramēts, & this name­ly, to figure, to represent, and signifie; for that is the first word in euery sacramēt both old and nevv, both Iewish and Christian, that it be a signe and signifie; but this is Sacramētu [...] est signu [...]. not the chief, but meanest, not highest and supreme, but lovvest and lest accountable vertue incident to this sacra­ment, and vvhich if it be made chief, quit de [...]aceth and destroyeth the nature of a sacrament in the nevv testa­ment. For this signification not only addeth nothing to these sacraments above the Ievvish, but also it addeth to them nothing aboue the force and abilitie of man: and [Page 266] any good man may make many a sacrament as good as this, and better to, if such signification be the chief and best part of it. But that we deceiue not ourselues & mis­conster M. B. his meaning, let vs heare him more at large declare this chief end of his sacrament: vvhich he doth in this maner. Nothing is so fit as bread and wine for this sacra­ment; as nothing is so fit for baptisme as water. VVhy so? for Pa. 68. that as nothing is meeter to wash with then water, so nothing is meeter to wash the sowle, then the blud of Christ. And the reason why in baptisme is but one signe, that is water alone, is this, because water is sufficient inough to do the whole turne. But in the other sacrament it is not so; there must be two. VVine Pag. 69. can not be sufficient alone, nor yet bread. For he that hath bread only, and wine only, hath not a persit nurriture corporal. There­fore that they might represent a persit nurriture, Christ hath geuen vs both bread and wine (for the persit nurriture corpo­ral stands in meate and drinke) to represent the ful and persit nurriture of the fowle. Here is the chief and supreme sacra­mental grace of the Scottish and Geneua signe. Hereof he cōcludeth thus: Looke how ful & persite a nurriture he hath to his body that hath store of bread and wine, so he that hath Christ, hath a ful and persite nurriture of his sowle. This is M. B. discourse touching that which he accompteth the chief end of this sacramēt. VVherein let the Christiā reader first of al note the true ground of the Geneva resolutiō for al­tering Before. p [...]g. 59. 60. the matter of this sacramēt. For when they cōclude that it may be very wel ministred not only in bread and wine, but also in bread & beer: in ale, flesh, fish, or any thing els which bodily nourisheth, for that such bodily food aptly represeteth the food of the sowle: this resolutiō hath his ground hence, that to signifie & figure, is the chief end, why the sacramēt was instituted and; therefore where this significati [...] is reteyned, there is the substance of the sacra­menn sufficiently cōserved, as our M. Iewel also expresly I [...]vv. defence of t [...] [...] pa [...] [...] ▪ [...]. 10. pag. 205. affirmeth. And n [...]w to come to M. B. Theologie, who vpon this simple g [...] bulldeth his sacramēt, what if a man deny al his ground both in the one signe & in the other? what if a mā deny, that as Christs blud washeth away [Page 267] the spots & staynes of sinne, so this is best represented by water? as Christ is the persit nurriture of our sowle, so this is best represented by bread and wine? For touching both the one and the other, both washing and feeding, not only his laundresse or wife if she be demaunded the question (and wemen having by the gospel such power and sway geven to them in ecclesiastical matters as hath Before. pag. 61. 62. 63. 64. bene declared, doubtles their sentence in such cases is greatly to be esteemed) wil answere in both negatively, that nether only water washeth and clenseth best; nor only bread and drinke, be it wine or ale, is ful and per­sit Scottish sacrament vnpers [...] nurriture: but also reason, common experience, and the scripture it selfe wil iustifie this their negatiue. For everie one that vseth to wash and scoure cleane, know­eth that water alone is not of best force so to do. And the scripture when it wil signifie persite and best washing, requireth somewhat els: as where the prophete saith, If Ierem. 2. 22. thow wash thy selfe with nitre, and multiplie the herbe Borith, or (after Malachie) the fullers herbe, yet thow art stil Malach. 3. 2. vncle [...]e. VVhich Nitre, as likewise many other natural liquours or herbes, to be of greater power to scoure out spots and steynes then is running water, daily practise & Vid. Plinium natutal [...] hast. lib. 31. ca. 10. lib 20. ca. [...]. [...] 13. philosophie teacheth vs. And on the other part, the cō ­mon diet thorough out Scotland and England, assureth vs the contrarie of that M. B. so confidently affirmeth: every man and woman I say, wil deny that who soever hath bread and drinke, hath by & by ful and persit nur­riture: as on the contrarie side, some times, and in some places & countries, ful & persit nurriture hath bene with­out ether of them, ether bread or wine. In the first age be­fore the deluge, when men lived 700. 800. yea 900. yeres, they had persite & ful nurriture; yet never knew what wine meant, & perhaps nether bread. For albeit the scrip­ture Genes. 3. 1 [...] vse once that vvord bread in our vulgar translations, yet it is wel knowen to al vvhich knovv ought, that the [...] hebrew word (especially in that place) signifieth any food in general vvhereby man liveth▪ as vvel herbes, rootes, apples, yea flesh & fish, as our kind of bread: vvithout [Page 268] vvhich as then doubtles men might live vvel, so at this Perfit nurri­ture vvith­out vvine. present it is sure and certain, that both in Africa, and in America, there are vvhole nations, vvho liue far longer then vve do, vvho vntil this time never knevv nor savv, ether bread or vvine; and now they knovv both, yet pre­ferre they their rootes & siuit, vvhich they of old vsed i [...] Maiz. steed of bread & vvine, before ether the one or the other. And since the Christiā faith was published in the world, hovv many good men of longest life (as for example. [...]. Antonie & S. Paule the first Eremites, of vvhich the one Athanas. in vita Antony [...]icion. in vita Pauls. lived 105▪ the other 113. yere) haue perpetually absteyned from vvine? yet vvanted not for al that, ful & perfite nur­riture, or els they could neuer haue liued so long. And the holy scripture vvhen it vvil describe sufficiencie and ful­nes requisite for mans sustenance, sometimes, yea com­monly expresseth it not by bread and vvine, but other­wise: somtimes vseth those 2. but ioyneth other things vnto them. VVhen God promised to the Hebrues a land, where they should find no vvant, but haue plentic of such nurriture as M. B. telleth vs os; generally it nameth a land not abounding vvith bread and wine, but vvith Exod. 3. 8. 17. & 33. 3. Levit. 20. 24 Numer. 13. 28. & 14. 3 Deutero. 6. 3. & 11. 9. &c Ierem. 11. 5. & 32. 22. Ezechiel. 20. 6. 15. milke and hony, as appeareth in the old testament every vvhere. Sometime it mentioneth Genes. 3. 19 ca. 28. 20. ca 31. 54. cap. 37. 25. 2. Reg. 9. 7.bread alone: sometime vvith bread ioyneth Deut. 9. 9. 18. &. 23. 4 3. Reg. 13. 8. 9. 16. 17. 18. 19. 22.not wine, but water, & that vvas to thovv­sands as ful and perfite nurriture as vvine, Leuit. 10. 9 Numer. 6 3. Iudic. 13. 7. Ierem. 35 6.from vvhich among the Ievves, many for very religion absteyned, & yet had their ful and perfite sustenance. At other times, it rehearseth, Psal. 4. 8. Ierem. 31. 12 corne, wine, and oyle. And yet after al these, ful and perfite sustenance and nutriment is made by flesh & fish, and other such commodities no lesse then by the premisses, vvhich therefore God in like sort gave to the hand of man, saying, Genes. 9. 2. 3. al birdes of the ayer, al fishes of the sea, al beasts of the earth shal be to yow for food and nurriture. VVherefore if M. B. in saying that bread and vvine is ful and perfit nurriture, and therefore may signifie Christ, vvhich nourisheth vs persitely, speake of bread & vvine in such sense as the scripture doth; vvhich vnder the name of bread and vvine compriseth al food; as I confesse he [Page 269] speaketh truly, so in that sense bread by it self, or bread and vvater, or mylke and hony, or flesh, or fish, is a ful & per­fite nurriture, and may signifie Christ as vvel, and so serue as vvel for a sacrament. If he speake (as he seemeth) after the vulgar sense of men, namely of our countrymen in Scotland & England, vvhere bread signifieth one spe­cial and particular kind of food, and vvine an other: then is his vvord false, & then doth not his sacramental bread and vvine represent Christ as a perfite and ful nurriture of our sovvles; for that only bread and vvine are not ful & perfite nurriture of our bodies according to our speech, fashion, and dyet: and so is his sacramental signe a false signe and seale, vvhich sealeth a false doctrine, as not ha­ving a perfite representation of ful and perfite nurriture. And albeit against the right sacrament of the church, Note. vvhere the principal part of the sacrament is an other maner of grace, vertue, and sanctification, vvhereof this significative qualitie dependeth, as an accident of the substance, as an accessorie of the principal, this argument be vveake & concludeth nothing: yet against them who make not any spiritual effect and operation, but such tro­pical figuring and representation, the chief effect, and sub­stance of the sacrament, the argument standeth strong & forcible, sufficient to destroy the vvhole entier sacrament, because it destroyeth the perfit signification, vvherein the sacrament principally & chiefly consisteth. Furthermore, if the chief point and part of this sacrament is to be Many better sacrament [...] then that of Geneva. dravven from that vvhich geveth ful & perfite nurriture to our body, then that meate vvhich best & fullest nouri­sheth our body, is the best sacrament, as fittest to signifie our ful nurriture vvhich vve haue in Christ; and so if to bread & vvine we ioyne a good peece of mutton & a fat capon (vvhich questionles nourisheth better then bread & vvine alone) this because it nourisheth the body best, shal be fittest to signifie, and so to make the Scottish sa­crament. For this sequele can not be denyed nor avoy­ded, that if vve measure and define the sacrament, as he doth, by feeding the body, and so consequently represen­ting [Page 270] spiritual foode; if it be true, as vvith M. B. our En­glish Ievv. defence of the Apol. [...]. par. ca 10. pa [...]. 20 [...]. Iewel vvriteth, that the substance of the sacrament i [...] to shew vs, that like as material bread feedeth our body, so the body of Christ crucified, eaten by faith feedeth the sowle then that vvhich in this kind excelleth, the same is most sig­nificatiue, most sacramental: & so vve shal be everyday varying our sacraments, according as the Phisicians [...]n­forme vs vvhich meate is most nourishing. And thus in fine vve shal proceed to take our sacraments from the kitchin, or from Galen and Hippocrates rules of fat­ting the body, not from Christs gospel & his Apostles order of feeding the sovvle. And breefely, hereof it en­sueth, that every man and vvoman can make as good a sacrament as this. For vvhat man or vvoman that hath a litle skil in phisike or cookery, can not geue to every dish of meate, sod, baked, rost, fried: to every banqueting dish, every good restoratiue, every good vvine, beere, ale, or vvhat so ever is nutritiue, this signi­fication? and say to her ghests, that as this capon, this venisō nourisheth your body, so Christ in heaven or cru­cified nourisheth your sowle. VVhich being so, that truly such meate nourisheth the body as vvel as bread & wine, it consequently may represent the nurriture of the sovvle as vvel as the bread and vvine, vvhich is, to be as good a sacrament as is their bread & vvine. If he replie, that Obi [...]ction. Christ ordeyned the one, not the other, and therefore the one is so much to be preferred before the other, because it is appointed by Christ to signifie & represent: & so that is holy bread, it is holy wine, a holy signe & seale, for that it signifieth by Christs institution: I ansvvere first, that it is more agreable to the Protestant doctrine that Christ in­stituted it not, but only vsed it being in practise long before Before, pag. 103. 104. [...]5. among the Ievves. And as he first instituted not baptisme, but tooke it from S. Iohn, so did he not first ordeyne or appoint this, but left it as he found it a mere Ievvish ceremonie, vvith this only difference which the course of time gaue vnto it, that it should thence for­vvard signifie a thing past, as of old it had signified a [Page 271] thing to come. I ansvvere next: supposing that Christ The point of this qu [...]stion. did institute it, that albeit in deede betvvene Christ & man there is infinite difference; so yet betvvene this signe of Christs institution (if it haue no more then this) and that other, there is no difference at al. For herein stan­deth the point of this controversie, vvhich the reader is to marke diligently, not vvhat Christ is being compared vvith man, but vvhat this signe is according to M. B. his description compared vvith any other like signe insti­tuted The definition of the Geneus sacrament. Pag [...]4. by man. And herein I say is no difference at al, but that admitting for sufficient his definition, that this sacrament i [...] no other thing but the image of our spiritual nur­riture, god testifying how our sowles are fed and nurrished to life everlasting by the image of a corporal nurriture, this standing for true; any man may make as good, as holy, as perfect, and divine a signe or sacrament as this. And herein Christs divine name & person addeth no maner excellencie or prerogatiue. For as in the old testament vvhen god spake and said. There is but one god: vvhen in Exed. [...]0. Matth. [...]. the nevv, Christ said, Do penance, for the kingdome of God is at hand: if aftervvards Moses or any good man, Apostle or disciple of Christ spake the same, there vvas no diffe­rence in the nature or signification of the vvords, though the one proceeded from God, the other from man: vvhen God gaue the Ievves vvater out of the rocke, that had Numer. 20. the selfe same nature that other vvater had: vvhen he appointed 2. silver trompets to be made to blovv at Numer. 10. certaine times to signifie necessarie order, or cal the peo­ple together, other silver trompets of like fashion would haue had the like povver vvhen he extraordinarily gaue Genes. 17. [...]ud [...]. 13. [...]. Reg. [...]. Isaac to Abraham, Samson to Man [...]e, Samuel to Elcana, these 3. children borne into the vvorld, & after grovving to mans estate, had no part of humane nature differing or aboue any other [...]. children, as Ruben, Simeon, & Leui in ordinatie sort begotten by their father Iacob: the vva­ter Exod. [...]. vvith vvhich god appointed the priests to vvash their hands and feete in the temple, did but vvash as other water did: the tvvelue stones vvhich by his order vvere [...] [...]s [...]. 4. [Page 272] erected vvhen they passed Iordan in memorie of their miraculous passage, signified the same no othervvise then any other 12. stones taken out of that riuer vvould haue done: & so forth in every like matter, so long as vve keep vvithin the bounds of such natural and humaine ac [...]s or significations, and proceed not to supernatural and di­vine grace or vvorking: even so bread & vvine applied by Christ to signifie spiritual nurrishment, doth signifie it no othervvise, then doth any other like creature of such qualitie, as is for example, bread and good flesh, or bread and good fish. And therefore putting it to be true, that this vvas Christs principal intent and end, & that the sa­crament is nothing els but an image of spiritual nurriture, I vvould yeld and confesse, that vvhen they geve licence to minister the sacrament in good drinke and fish, or flesh, vvhich nurrishing corporally is apt to signifie our nur­rishment Things equal in their [...]ne nature, spiritually, they had erected as good a sacramēt as that other of bread and vvine. I am not ignorant, ne­ther deny, but that the person addeth an estimation and prerogatiue to any thing in humane opinion. As if a ring of fortie shillings be geuen vs by a meane man, and a [...] other of like value geuen by the king, vve prefer that of the kings, for honor of the person. If a booke be sent to a scholer by his frend: if a hovvse or peece of land be ge­ven Differ in our estimation. to a child by his father; this booke is more esteemed then an other of the same sort bought of a common li­braire; this hovvse or land is deerer, and more regarded of a good & loving child, then if the like possession came to him by some other meanes. But yet as this bettereth nothing the nature or value of the ring in it self and by it self, nether of the booke, hovvse, or land; so is it in this present case of significations, images, & sacraments. And therefore to conclude this, I say, that if the principal and chief matter of the Scottish sacrament stand in significa­tion [...] number of sacraments, as good as that of Calvin. only of such spiritual nurriture, and the sacrament be no other thing but an image thereof, then not only most figures of Moyses law, as the Paschal lamb, the bread & wine received there, the bread and wine offered in ma­ny [Page 273] other sacrifices; the flesh of al beasts, goates, sheepe, ore, kid, lamb, so vsed and eaten by the offerers, was as good a sacrament, because it signified alike; not only a cōmon preacher can make twentie as good sacraments in one sermon, because he can tel his audiēce of a num­ber of creatures, that signifie, as other benefites which we receiue of God, so this very spiritual nurriture; but even every honest housholder, euery honest bost and hostesse, can minister to their ghests such sacraments, because to al meate which they serue to the table, they can ioyne such significations, which is the principal & chief part of the sacrament. And if the chief end be found in them; the inferior and lesse worthy endes, as Before▪ pag. 260. thankes-geving, and notification of what religion they are which vse such sacraments, vz. that they are Protes­tants, wil doubtles folow after. As for that other end which resteth, I meane, that it serveth for our special com­fort [...] and consolation, and that God of his infinite mercy hath set it vp as a signe on a high hil to cal men to him &c. this is nothing but a ridiculous ostentation of great mightie words in a matter of nothing. Christs true Sacrament is in deed to Christians a great comfort and consolation; but the Protestant sacrament, being as M. B. maketh it, but a word when it is at the best, and that, signifying no­thing Before, pag. 174. 178, 179. at al, but as the minister geveth life vnto it, with­out whose sermon it is nothing but a common peece of bread, and with whose sermon it is nothing more, be­cause it signifies nothing more then doth a peece of beef at a common table; this is far from geving any special comfort or consolation: which in his highest perfectio hath nothing in it but a signification of good nurriture, in which kind, a good capon comforteth much better.